The Prophet terrified with the vision, is encoreged by Gods spirite. 3. And is sent to preach 9. penance, and the seruice of God.
1This was the vision of the likeness of the glory of the Lord, and I saw, and I fell upon my face, and I heard the voice of one that spoke, and he said to me: Son of man, stand upon thy feet, and I will speak to thee.Questa visione era similitudine della gloria del Signore, e io la vidi, e caddi boccone, e udii voce di un, che parlava, e disse a me: Figliuolo dell'uomo, rizzati su' tuoi piedi, e io parlerò con te.THIS was the vision of the similitude of the glorie of our Lord. And I saw, and I fel on my face, and I heard the voice of one speaking. And he said to mee: Sonne of man stand vpon thy feete, and I wil speake with thee:Hæc visio similitudinis gloriæ Domini. Et vidi, et cecidi in faciem meam, et audivi vocem loquentis, et dixit ad me: Fili hominis, sta super pedes tuos, et loquar tecum. 2And the spirit entered into me after that he spoke to me, and he set me upon my feet: and I heard him speaking to me,E dopo, che quegli ebbe parlato, entrò in me lo spirito, e mi alzò su miei piedi, e udii colui, che mi parlava,And the spirit entered into me after that he spake to me, and he sette me vpon my feete: and I heard him speaking to me,Et ingressus est in me spiritus postquam locutus est mihi, et statuit me supra pedes meos: et audivi loquentem ad me, 3And saying: Son of man, I send thee to the children of Israel, to a rebellious people, that hath revolted from me, they, and their fathers, have transgressed my covenant even unto this day.E diceva: Figliuolo dell'uomo, io spedisco te a' figliuoli di Israele, a nazioni di apostati, che si son dilungate da me; elleno, e i padri loro han trasgredito il patto, che avean meco, fino a questo dì.and saying: Sonne of man, I send thee to the children of Israel, to nations apostates wich haue reuolted from me: they, and their fathers, haue transgressed my couenant euen vnto this day.et dicentem: Fili hominis, mitto ego te ad filios Israël, ad gentes apostatrices quæ recesserunt a me: ipsi et patres eorum prævaricati sunt pactum meum usque ad diem hanc: 4And they to whom I send thee are children of a hard face, and of an obstinate heart: and thou shalt say to them: Thus saith the Lord God:E son figliuoli di dura cervice, e di cuore indomabile quegli, a' quali io ti mando: e tu dirai loro: Queste cose dice il Signore Dio;And they are children of an hard face, and of an hart that can not be tamed, to whom I send thee: and this thou shalt say to them: Thus saith our Lord God:et filii dura facie et indomabili corde sunt, ad quos ego mitto te. Et dices ad eos: Hæc dicit Dominus Deus:
5If so be they at least will hear, and if so be they will forbear, for they are a provoking house: and they shall know that there hath been a prophet in the midst of them.Se a sorte essi ascoltino, e se a sorte si posino; perocché famiglia contumace ella è questa. Ed ei sapranno, che v'ha in mezzo ad essi un Profeta.If perhaps they at the least wil heare, and if perhaps they wilcease, because it is an exasperating house: and they shal know that there was a prophet in the middes of them.si forte vel ipsi audiant, et si forte quiescant, quoniam domus exasperans est: et scient quia propheta fuerit in medio eorum. 6And thou, O son of man, fear not, neither be thou afraid of their words: for thou art among unbelievers and destroyers, and thou dwellest with scorpions. Fear not their words, neither be thou dismayed at their looks: for they are a provoking house.Tu adunque figliuolo dell'uomo non aver paura di loro, né ti diano apprensione i loro discorsi, perchè tu hai da fare con increduli, e distruttori, e tu coabiti con degli scorpioni: non temere le loro parole, né i loro volti ti spauriscano, perchè ella è una contumace famiglia,Thou therfore ô sonne of man feare them not, neither be afrayd of their wordes: because the incredulous and subuerters are with thee, and thou dwellest with scorpions. Feare not their wordes, and of their lookes be not afrayd: because it is an exasperating house.Tu ergo, fili hominis, ne timeas eos, neque sermones eorum metuas, quoniam increduli et subversores sunt tecum, et cum scorpionibus habitas. Verba eorum ne timeas, et vultus eorum ne formides, quia domus exasperans est. 7And thou shalt speak my words to them, if perhaps they will hear, and forbear: for they provoke me to anger.Tu adunque ripeterai loro le mie parole se a sorte ascoltino, e si posino; Perocchè sono gente fatta per irritare.Thou therefore shalt speake my wordes to them, if perhaps they wil heare, and be quiet, because they are prouokers to anger.Loqueris ergo verba mea ad eos, si forte audiant, et quiescant: quoniam irritatores sunt. 8But thou, O son of man, hear all that I say to thee: and do not thou provoke me, as that house provoketh me: open thy mouth, and eat what I give thee.Ma tu figliuolo dell'uomo ascolta tutto quello, che io dico a te, e non esser contumace, come è contumace cotesta famiglia: apri la tua bocca, e mangia tutto quello, che io ti do.But thou sonne of man heare whatsoeuer I speake to thee: & be not exasperating, as it is an exasperating house: open thy mouth, and eate whatsoeuer I geue thee.Tu autem, fili hominis, audi quæcumque loquor ad te, et noli esse exasperans, sicut domus exasperatrix est: aperi os tuum, et comede quæcumque ego do tibi.
9And I looked, and behold, a hand was sent to me, wherein was a book rolled up: and he spread it before me, and it was written within and without: and there were written in it lamentations, and canticles, and woe.E vidi, ed ecco una mano stesa verso di me, la quale teneva un libro involto; e lo spiegò a me davanti, ed egli era scritto di dentro, e di fuori, e in esso erano scritte lamentazioni, e cantici di mestizia, e di guai.And I looked, and behold, an hand sent to me, wherin was a rowled booke: and he spred it before me, which was writen within and without: and there were writen in it lamentations, and a song, and woe.Et vidi: et ecce manus missa ad me, in qua erat involutus liber: et expandit illum coram me, qui erat scriptus intus et foris: et scriptæ erant in eo lamentationes, et carmen, et væ.
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Year of the World 3409.
Menochius
Face, to adore God. (Menochius)
Worthington
Son of man. Our Saviour, out of humility, takes this title, which no other gave him; as the angel does commonly to this prophet, who was his figure: few else have received it, (Daniel 8:17.) but the reason is not known. (Worthington)
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Calmet
Israel. His commission was chiefly to them. (Calmet)
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Haydock
Forbear to sin. (Haydock)
St. Jerome
He thus insinuates free-will. (St. Jerome)
Calmet
If they refuse to hear my prophet, they will at least perceive that they are inexcusable. (Calmet)
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Scorpions. This people is no less destructive (Haydock) and hardened, Psalm 117:12.
Calmet
For might be better rendered, "though." (Calmet)
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St. Jerome
Eat. "If we do not eat the open book, we cannot teach." (St. Jerome)
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Calmet
Without. This was only done when the work was long. (Calmet)
Scriptus et in tergo, necdum finitus Orestes. (Juvenal 1.)
Haydock
Septuagint, "past and present things were written in it." (Haydock)
Worthington
Woe, or the words of the penitent, of the blessed, and of the damned. (Worthington)
Calmet
The canticles were of a mournful nature, and the prophet had sorrows to announce. (Calmet)
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Our Sauiour of his great humilitie and his singular loue towards mankinde, often calleth himself the Sonne of man, but no other so called him. Here the Angel most frequently calleth Ezechiel the Sonne of man, as wel to distinguish betwen Angelical & humane kind, as in honour of Christ, of whom this and other prophetes were figures: but why Ezechiel, and scarse anie other (Dan. 8. v. 17.) had this title is hard to explicate.
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Lamentations perteine to the penitent:
Songue to the praises of God
VVoe to the desperate damned.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.20.10
… “This was the appearance of the likeness of the glory of God.”
san Girolamo † 420 d.C. The Letters of St. Jerome 69.7
… The psalmist says:—“Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity.” It would seem that we must add something to this song and say “Blessed is the man to whom the Lord imputeth not a wife.” Let us hear also the declaration which Ezekiel the so called “son of man”
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.24
… We do not find it said of any one but the saints that he is sent by God. It is said of Isaiah as we showed before; it is also said of Jeremiah, “To whomsoever I shall send thee thou shalt go”; and it is said of Ezekiel,
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sant'Ambrogio † 397 d.C. Concerning Repentance 2.5
… Inasmuch as the Lord says also to Ezekiel: “Son of man, I will send thee unto the house of Israel, to those who have angered Me, both themselves and their fathers, unto this day, and thou shalt say unto them, Thus saith the Lord, if perchance they will hear and be afraid.”
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 65
… but of one desiring to show the sin to be great; and without any excuse. Since Himself knowing that they would slay Him, He sent Him. But He saith, “They will reverence,” declaring what ought to have been done, that it was their duty to have reverenced Him. Since elsewhere also He saith, “if perchance they will hear;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 74
… For He Himself likewise saith, “Adam, where art thou?” and, “The cry of Sodom and Gomorrah is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which cometh unto me, and if not, I will know.” And elsewhere He saith, “Whether they will hear, whether they will understand.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 13
… for, says St. Paul, “Every man shall receive his own reward according to his own labor” ( 1 Cor. iii. 8 ), not according to the event of things. And that it is so, hearken: “And Thou,” he saith, “Son of man, testify unto this people, if they will hear, and if they will understand.” (
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Origene † 254 d.C. Origen Against Celsus 2.76
… your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers?” And are there not revilings in Ezekiel directed against the people, when the Lord says to the prophet, “Thou dwellest in the midst of scorpions?”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 10.36
… But our defence of the poor must needs be found of such sort that both the humble may feel protection and oppressors may not easily find what out of a malevolent disposition they may blame. Attend, then, to what is said to Ezekiel, Son of man, unbelievers and destroyers are with thee, and thou dost dwell among scorpions (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 11.45
… The blessed Job says of the society of the reprobate, I have been a brother to dragons, and a companion to owls ( Job xxx. 29 ). To Ezekiel the Lord says, Son of man, unbelievers and destroyers are with thee, and thou dost dwell among scorpions (
Pseudo-Clement The Recognitions of Clement 8.48
… No one there eats unclean flesh, no one knows aught of sacrifices; all are judges to themselves according to justice. For this reason they are not chastened with those plagues which we have spoken of; they live to extreme old age, and die without sickness. But we, miserable as we are, dwelling as it were with deadly serpents
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Origene † 254 d.C. Origen Against Celsus 6.6
… Ezekiel, e.g., received a roll, written within and without, in which were contained “lamentations,” and “songs,” and “denunciations;”
sant'Ambrogio † 397 d.C. Concerning Repentance 2.6
51. And, lastly, Ezekiel was bidden to weep for Jerusalem, and he took the book, at the beginning of which was written: “Lamentation, and melody, and woe,”
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1. HAEC VISIO SIMILITUDINIS GLORIAE DOMINI. — Id est: Visio currus Cherubinorum, quatuor animalium quatuor faciebus, quatuor rotarum oculatarum, firmamenti crystallini, throni et Regis in eo sedentis, superne quasi electri, inferne quasi ignis, quam vidi cap. I. Erat visio gloriae et magnificentiae Domini, quam Ipse per has figuras et symbola repraesentabat. Gloria enim Domini per se nulli mortalium est visibilis, sed solis Beatis. CECIDI IN FACIEM MEAM. — Primo, ob magnam novitatem et admirationem tantae visionis. Secundo, ob timorem et reverentiam, quasi majestati sua fasces submittens. Si enim Seraphim velant facies coram Deo, ait Theodoretus, quidni homo mortalis cadat, videns gloriam Dei? Tertio, ut Deum sedentem in throno adoraret. Cadere enim in faciem, est gestus adorantis: cadere vero in dorsum, est gestus repulsi, obstinati, impoenitentis, et reprobi, qui non potest se erigere et levare. Sic Abraham cecidit in faciem, cum Deus loqueretur ad eum, Gen. XVII, 3, et Isaias, cap. XXI, 3, et Daniel, cap. IX, 3. At Heli cecidit retrorsum et mortuus est morte corporis, I Reg. IV, 18, et Judaei prehendentes Christum, audientes ab eo: Ego sum, Joan. cap. XVIII, 6. Ita S. Hieronymus. De his Isaias ait, cap. XXVIII, 13: Ut cadant retrorsum, et conterantur, et illaqueentur. VOX LOQUENTIS, — scilicet Dei ex throno: dicit autem vocem loquentis, non Dei; quia turbatus et in faciem cadens, non poterat videre et agnoscere loquentem. Simile contigit Paulo, cum dejectus et conversus est a Christo, Actor. IX, 4.
De titulo «Fili hominis» FILI HOMINIS. — Hebraice, fili Adam. Ab Adam enim, primo homine et parente omnium, omnis homo vocatur Adam, quasi dicat: O homo! Cum enim Ezechiel inter angelos, puta inter Cherubim, esset, homo ob distinctionem vocatur. Idem contigit Danieli, cap. VIII, 17. Ita S. Hieronymus, Maldonatus, et Delrio, adag. 890. Secundo, ne ob sublimitatem visionis te putes angelum, scito te esse filium hominis. Sic S. Paulus, II Cor. XII, 7: Ne magnitudo revelationum extollat me, datus est mihi stimulus carnis meae, angelus Satanae, qui me colaphizet. Ita Theodoretus, quasi dicat: Noli superbire, cum te ad hanc prophetiam, et tam admirabilem Dei et Cherubim visionem elevo, ait Vatablus, quasi sis angelus; tu enim es Adam, id est homo, ex rubra terra, miser peccator, et filius Adam. Memor sis quis sis ex tua infirmitate, ne extollaris magnitudine contemplationis, ait S. Gregorius, hom. 14. Fuit ergo hic Ezechiel typus Christi, qui post descensum in carnem vocatur Filius hominis. Addit Ribera Ezechielem toties prae aliis Prophetis vocari filium hominis, quia cap. I, 26, viderat Deum sub specie hominis sedentem in throno Cherubico, et ex hoc, Dei revelatione, cognoverat Filium Dei incarnandum pro nobis et futurum filium hominis; quare mira suavitate et devotione perfusus, immensum et ardens desiderium amoremque Incarnationis Verbi concepit. Moraliter, disce hic hominem non vocari ish, id est virum fortem, a robore et vigore, sed adam ab adama, id est terra et pulvis, ex quo formatus est. Quid ergo est Adam, quid homo? Primo: Homo natus de muliere, brevi vivens tempore, repletur multis miseriis. Qui quasi flos egreditur et conteritur, et fugit velut umbra, et nunquam in eodem statu permanet, Job XIV, 2. Secundo: Omnis caro foenum, et omnis gloria ejus quasi flos agri, Isaiae XL, 6. Tertio: Quae est vita vestra? Vapor est ad modicum parens, et deinceps exterminabitur, S. Jacobi IV, 15. Quinto: Universa vanitas, omnis homo vivens, Psalm. XXXVIII, 6. Hinc recte Ecclesia in Feria Cinerum: Memento, homo, quia pulvis es et in pulverem reverteris. Vis Gentiles? Aristoteles apud Stobaeum: Quid est homo? Imbecillitatis exemplum, temporis praeda, fortunae ludibrium, inconstantiae imago. Secundo: Nihil aliud est homo quam calamitas ipsa, ait Herodotus. Tertio, philosophus quidam: Homo est mortis servus, loci hospes, viator transiens. Quarto, Sophocles in Ajace: Video nos nihil aliud esse quam phantasmata, quotquot vivimus, aut tenuem umbram. Pindarus: Homo est somnium umbrae. STA SUPER PEDES TUOS. — Id est, ne time, ait Polychronius, non enim ad te puniendum venio, sed ut te Prophetam populi eligam. Secundo, Apollinaris: Stantis est audire divina, non jacentis. Tropologice, S. Hieronymus: Sanctorum est stare: State succincti lumbos vestros, Ephes. VI, 14. Et S. Gregorius, hom. 9: Jacenti dicitur ut surgat; stanti vero praecipitur ut vadat ad praedicandum. Denique vir sanctus, praesertim praeco Dei, debet stare elevatus super omnia mundana, mente fixus in coelo. Vere enim, uti ait Cyprianus, epist. ad Donatum: Mundus hic arridet ut saeviat; blanditur ut decipiat; allicit ut occidat; extollit ut dejiciat.
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2. ET INGRESSUS EST IN ME SPIRITUS, — id est, divina virtus, ait Theodoretus, et, uti dicunt S. Gregorius et S. Hieronymus, Spiritus Sanctus me tetigit et erexit. Secundo, spiritus, scilicet spiritus animalis et vigor cordis et corporis quem timor abstulerat, cum Deo me roborante rediit et erexit. Prior sensus genuinior videtur, tum quia addit: Et statuit me supra pedes meos; tum quia cap. III, 24, eadem verba repetens, significat se de Spiritu Dei loqui.
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3. MITTO EGO TE AD FILIOS ISRAEL (ut prophetes, tum iis qui sunt in Jerusalem, tum iis qui captivi sunt in Babylone), AD GENTES, — puta ad Judaeos, qui secuti idola et vitia gentium, merito per contemptum vocantur Gentes. Violaverunt enim Judaei pactum Dei, quod sequitur. APOSTATRICES, QUAE RECESSERUNT. — Hebraice, ad rebelles, qui rebellaverunt contra Me, sive provocaverunt Me; Septuaginta, qui ad amaritudinem Me vertunt, id est bilem meam amaram movent; quia violaverunt pactum meum, id est conditiones pacti cum iis per Mosen initi, Exod. XXIV, 8.
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4. ET FILII DURA FACIE. — Id est, ut quidam vertunt, obstinati faciebus sive frontibus, id est, ait Theodoretus et Vatablus, impudentes, qui non erubescunt scelus suum, adeo ut flagitia palam patrent, immo iis glorientur. Ita Cicero pro Quintio: Dixi eum mihi videri durissima facie esse. Et in Pisonem: Ferrea frons tua. Et Seneca: Durus hic vultus nescit flere. ET INDOMABILI CORDE, — obstinato, obdurato animo, cervicosi; et, ut vertunt Septuaginta, sklerokardioi, id est corde duri. Hebraice chiske leb, id est fortes corde, id est duro et obstinato, quibus apte Deus opponit chiske el, id est fortes Dei, puta Ezechielem (haec enim est ejus etymologia) similesque Prophetas. Duris enim dure increpandum est, ut durities eorum frangatur, uti docet Apostolus in epistola ad Titum, cap. I, 13, et S. Gregorius, parte III Regulae Pastoralis, cap. VIII: Aliter admonendi sunt impudentes, aliter verecundi. Illos enim a vitio impudentiae nonnisi aspera increpatione compescas: hi vero ad meliora modesta exhortatione disponuntur.
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5. SI FORTE VEL IPSI AUDIANT, ET SI FORTE QUIESCANT (scilicet a peccato, ait Chaldaeus et Septuaginta): QUONIAM DOMUS EXASPERANS EST, — quasi dicat: Volo ut Judaeis etiam aversis et invitis praedices, quia saepe fit ut qui verbum cum taedio audiunt, fructuose suscipiant, ait S. Hieronymus. Secundo, ex Hebraeo Vatablus, R. David, et Maldonatus vertunt: sive audiant sive quiescant, id est eis loquaris, sive audiant te, sive non. QUONIAM DOMUS EXASPERANS EST. — Hebraice bet meri, quod verti potest: domus mutabilitatis et defectionis, aut domus amaritudinis, aut domus rebellionis. Ita Chaldaeus, Vatablus, Maldonatus et alii. ET SCIENT QUIA PROPHETA FUERIT IN MEDIO EORUM. — Quasi dicat: Si noluerint audire, erunt inexcusabiles, nec Me accusabunt; cum praemonuerim eos et fecerim quidquid potui. Sic Deus dat gratiam obduratis, etiamsi praevidet fore inanem, idque facit ad sui justificationem; ut ostendat non ex sua parte fuisse quod salvati non sint. Ita Theodoretus. Nota hic quod Deus non negat gratiam sufficientem obduratis (alias enim viderentur esse extra statum salutis, et quasi damnati); qua si utantur, gradatim magis magisque accipiunt, ut tandem vere poeniteant, convertantur et salventur. Mirare hic clementiam et viscera misericordiae Dei nostri.
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6. QUONIAM — quasi dicat: Praemoneo te ne timeas, ut virum te praestes, cum te mitto ad incredulos et rebelles. INCREDULI, — id est inobedientes, rebelles: Septuaginta, insanientes; tanquam pecora, ait Theodoretus, astro acta. ET SUBVERSORES. — Vatablus et Hebraei vertunt spinas, id est spinosos; Chaldaeus, duros; noster interpres subversores, qui alios subvertunt mala doctrina vel exemplo. SUNT TECUM. — Septuaginta et Chaldaeus, sunt contra te, quasi dicat: Utut negotium tuum sit cum rebellibus et asperis hominibus, qui instar spinarum pungere solent eos qui cum iis agunt; nihilominus ne timeas, sed audacter illos argue. ET CUM SCORPIONIBUS HABITAS. — Scorpio est venenosum animalculum, curvum et tubulatum aculeum habens in cauda, quo arcuato vulnere percutit. In voce scorpiones, notat pestilentissimos pseudoprophetas, qui ore adulantur, dicentes: Haec dicit Dominus: sed cauda, id est in fine, venenum impietatis instillant.
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7. ET QUIESCANT. — Hebraice, et si quiescant; Vatablus, sive audiant sive non audiant. Vide dicta vers. 5. ET DICES AD EOS: HAEC DICIT DOMINUS. — Quasi dicat: Prophetabis, et usitato Prophetarum exordio uteris dicens: Haec dicit Dominus, quasi dicat: Ego te jam constituo Prophetam, ut Meum nomen tuis verbis praeferas. Ita Vatablus.
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8. ET NOLI ESSE EXASPERANS, — id est rebellis, provocans Dominum, sicut illi eum provocant sua inobedientia et rebellione, quasi dicat: Noli resistere Spiritui Sancto, qui te vocat ad prophetandum et praedicandum rebellibus; sicut illi resistunt eidem vocanti eos ad poenitentiam. APERI OS TUUM. — Origenes: Aperi vasa animae tuae, ut verba Mea recipias, id est memoriae manda et retine, quasi dicat: Quidquid a Me accipis et audis, aequo animo cape, nihil recusa, nihil rejice, nihil cela, omnia loquere, omnia enuncia populo.
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9. INVOLUTUS LIBER. — Hebraice, volumen libri. Veteres enim in membranis sive pellibus consutis scribebant, easque in spiras et cylindros convolvebant, et cum legere volebant, revolvebant et explicabant. Mos erat, ut incorruptos servarent, eos circa virgam cedrinam, aut alius pretiosae materiae, ad quam finis membranae alligabatur, convolvere. EXPANDIT ILLUM, — ut ego intelligerem prophetiam in eo scriptam, et intellectam Judaeis annuntiarem. Ita Polychronius. SCRIPTUS INTUS ET FORIS. — Id est, uti ait Syrus, ante et retro. Veteres tales libros Opisthographos vocabant, quia in dorso erant scripti. De his Juvenalis, satyr. 1: Scriptus et in tergo, necdum finitus Orestes.
De natura et symbolismo voluminis Liber hic opisthographus significat prophetiam fore prolixam, ait Vatablus, et tot mala Judaeis imminentia continere, ut totum volumen intus et foris impleverit. Ita Maldonatus. Mystice, S. Gregorius, hom. 9: Scriptura sacra, inquit, liber est intus per allegoriam, foris per historiam scriptus. Intus, quia invisibilia promittit: foris, quia visibilia rectitudine suorum praeceptorum disponit. Intus, quia coelestia promittit: foris vero, quia contemptibilia terrena, qualiter vel utenda vel fugienda sint, praecipit. Involutus est, ut ipsa obscuritas occasio sit multiplicum sensuum, et praeterea studii et meditationis, ut eum evolvendo, paulatim mentem ad divina elevare discamus, ait S. Dionysius, cap. I De Coelesti Hierarchia. Symbolice, liber involutus significat mysterium consiliorum et decretorum Dei. Hic scriptus est intus et foris, quia plurima, immo infinita Dei consilia in eo scripta sunt. Nota hic: in Deo est quasi triplex liber. Primus, creationis et creaturarum, de quo dicitur Psalm. CXXXVIII, 16: In libro tuo omnes scribentur. Secundus, legum et obligationum, de quo dicitur Baruch IV, 1: Hic est liber mandatorum Dei, et lex quae est in aeternum. Tertius, particularis providentiae de unaquaque creatura, praesertim homine et angelo, qua decernit hisce in specie praemia pro meritis, et illis poenas pro demeritis.
CARMEN. — Septuaginta, melos, scilicet lugubre, ut patet ex sequentibus. Vocat carmen, vel quia musicis modis aptatum erat, vel potius quia erat formula quaedam certis verbis composita ad funera, qua defunctos lamentabantur. Hic ergo liber non continebat totam prophetiam Ezechielis: in ea enim sunt et multa laeta, et multae promissiones; sed tantum priorem ejus partem, quae est minatoria, tristis et luctuosa. ET VAE. — Vae significat vocis gemitum, et pectoris planctum, cum lamentatione. Est ergo amplificatio infortunii et calamitatis, id est captivitatis Judaeorum, quae paulatim augescebat, donec Sedecias cum toto populo abduceretur. Lamentatio enim est simplex luctus, carmen est vehementior et praemedidatus: vae etiam notat planctum et complositonem manuum. Aquila, pro lamentationibus, carmine et vae, vertit: aviah, id est creationem; hege, id est exemplar sive comparationem; et ouai, et erit: quasi dicat: Haec tria scripta erant in libro: constructio, exemplar, et erit: sicut mane, tekel, phares, id est numerus, pondus, divisio, scripta fuerunt in pariete et ostensa Balthasari, Daniel. V, 25. Constructio ergo significat civitatem, templum, regnum, et sacerdotium Judaeorum a Deo fundatum et institutum: exemplar significat haec omnia a Judaeis ad gentes translata, ibique restaurata, scilicet apud Christianos: erit significat hanc Dei de iis sententiam fore irrevocabilem. Tertio, R. Solomon: Lamentationes, inquit, sunt tristitiae justorum in hoc mundo; carmen, praemium Sanctorum in futuro; vae, tormenta impiorum in futuro saeculo. Et S. Gregorius hic, hom. 9, ait lamentationes esse poenitentium, carmina beatorum, vae damnatorum. Quocirca devote concludens, S. Gregorius ait: Quid ergo, fratres, quid a nobis miseris agendum est, nisi ut ad hujus voluminis verba evigilemus, et mala quae fecisse meminimus, fletibus puniamus, ut per lamentorum poenitentiam, ad vitae carmen perveniamus? Ne, si nunc nos reprehendendo affligere noluerimus, vae postmodum sine fine sentiamus. Ex hoc patet Aquilam, Origenem, S. Hieronymum, S. Ambrosium, S. Gregorium, R. Solomonem et alios per carmen intellexisse laetas promissiones. Quae opinio probabilis est ob tot et tantos auctores; licet contraria magis textui conformis videatur, nimirum quod carmen inter lamentationes et vae positum, sit ejusdem generis cum illis, sitque triste et lugubre carmen. Nota: S. Joannes, in Apocalypticis suis visionibus, saepe alludit ad visionem Ezechielis et Danielis. Sic alludit ad hanc visionem Ezechielis in capp. IV et V. Sicut enim Joannes, cap. IV, vidit Deum sedentem in augusto throno, iride cinctum et quatuor animalibus stipatum: ita Ezechiel eumdem vidit eodem modo a quatuor Cherubim stipatum, cap. I. Secundo, sicut S. Joannes, cap. V, vidit in dextera Dei librum signatum, intus et foris scriptum: ita Ezechiel hoc cap. II vidit librum a Deo sibi missum, in quo intus et foris scriptae erant lamentationes, et carmen, et vae.
2:1
… In ebraico ben 'ādhām («f. d'u.») si trova in parallelismo con 'ādhām o 'ēnās («uomo»): Iob 25, 6; Ps. (ebr.) 144, 3; Is. 51, 12; Ez. 2, 1, ecc. In aramaico e in siriaico bar 'ēnās («f. d'u.») o bar nāsā («il f. dell'u.») si usa comunemente per indicare «uomo».
2:2
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, …
2:8
… bocca di Dio (Ier. 15, 19; Is. 30, 2, conforme a Ex. 4, 15 sgg.; 7, 1). Alcune azioni simboliche descrivono plasticamente l'influsso divino sul profeta-scrittore, p. es., Ezechiele deve divorare il libro che contiene l'oggetto della sua predicazione (Ez. 2, 8-3, 3); ad Isaia e Geremia vengono purificate le labbra perché siano resi atti al loro ministero. …
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.