Against a stubborne people, to whom he must preach, 8. the prophet is streingthened, 12. by increase of spirite: 17. charged to execute his office. 22. But first to be silent for a time,
1And he said to me: Son of man, eat all that thou shalt find: eat this book, and go speak to the children of Israel.(Il Signore) disse a me: Figliuol dell'uomo, mangia tutto quello, che troverai, mangia questo volume, e va, e parla a' figliuoli a' Israele.AND he said to me: Sonne of man whatsoeuer thou shalt finde eate: eate this volume, and going speake to the children of Israel.Et dixit ad me: Fili hominis, quodcumque inveneris, comede: comede volumen istud, et vadens loquere ad filios Israël. 2And I opened my mouth, and he caused me to eat that book:E apersi la mia bocca, ed ei mi fe' mangiar quel volume:And I opened my mouth, and he fed me with that volume:Et aperui os meum, et cibavit me volumine illo: 3And he said to me: Son of man, thy belly shall eat, and thy bowels shall be filled with this book, which I give thee, and I did eat it: and it was sweet as honey in my mouth.Ed ei disse a me: Figliuolo dell'uomo, il tuo ventre si ciberà, e le tue viscere si empieranno di questo volume, che io ti do. E lo mangiai, e fu dolce alla mia bocca come il miele.and he said to me: Sonne of man thy bellie shal eate, and thy bowels shal be filled with this volume, which I geue thee. And I did eate it: and it was made in my mouth sweete as honie.et dixit ad me: Fili hominis, venter tuus comedet, et viscera tua complebuntur volumine isto quod ego do tibi. Et comedi illud, et factum est in ore meo sicut mel dulce. 4And he said to me: Son of man, go to the house of Israel, and thou shalt speak my words to them.Ed ei disse a me: Figliuolo dell'uomo, va alla casa d'Israele, e annunzierai loro le mie parole;And he said to me: Sonne of man goe to the house of Israel, and thou shalt speake my wordes to them.Et dixit ad me: Fili hominis, vade ad domum Israël, et loqueris verba mea ad eos. 5For thou art not sent to a people of a profound speech, and of an unknown tongue, but to the house of Israel:Imperocché non ad un popolo di astruso linguaggio, e d'ignota favella se' tu mandato, ma alla casa d'Israele;For not to a people of profound speach, and of an vnknowne tongue art thou sent, to the house of Israel.Non enim ad populum profundi sermonis et ignotæ linguæ tu mitteris ad domum Israël: 6Nor to many nations of a strange speech, and of an unknown tongue, whose words thou canst not understand: and if thou wert sent to them, they would hearken to thee.Né a popoli vari di astruso linguaggio, e d'ignota favella, de' quali tu non possa capire il discorso; e se a questi tu fossi mandato, ei ti ascolterebbero.Neither to manie peoples of profonnd speach, & of an vnknowne tongue, whose wordes thou canst not heare: and if thou were sent to them, they would heare thee.neque ad populos multos profundi sermonis et ignotæ linguæ, quorum non possis audire sermones: et si ad illos mittereris, ipsi audirent te:
7But the house of Israel will not hearken to thee: because they will not hearken to me: for all the house of Israel are of a hard forehead and an obstinate heart.Ma la casa d'Israele non vuole udir te, perchè me stesso non vuole udire: perocché la casa tutta d'Israele è di fronte impudente, e di cuore indurito.But the house of Israel wil not heare thee: because they wil not heare me. for al the house of Israel is of a shameles forehead, and hard harted.domus autem Israël nolunt audire te, quia nolunt audire me: omnis quippe domus Israël attrita fronte est, et duro corde. 8Behold I have made thy face stronger than their faces: and thy forehead harder than their foreheads.Ecco io do a te faccia più tosta delle facce loro, e fronte più dura delle lor fronti.Behold I haue made thy face stronger then their faces, and thy forehead harder then their foreheads.Ecce dedi faciem tuam valentiorem faciebus eorum, et frontem tuam duriorem frontibus eorum: 9I have made thy face like an adamant and like flint: fear them not, neither be thou dismayed at their presence: for they are a provoking house.Ti darò faccia come di diamante, e di selce, non aver paura, e non ti conturbare dinanzi a loro, perchè ella è una contumace famiglia.As the adamant, and as the flint stone haue I made thy face: feare them not, neither be afrayd of their face: because it is an exasperating house.ut adamantem et ut silicem dedi faciem tuam: ne timeas eos, neque metuas a facie eorum, quia domus exasperans est. 10And he said to me: Son of man, receive in thy heart, and hear with thy ears, all the words that I speak to thee:E disse a me: Figliuolo dell'uomo, tutte le parole ch'io dico a te, ricevile nel cuor tuo, e ascoltale colle tue orecchie.And he said to me: Sonne of man, al my wordes which I speake to thee, take in thy hart, and heare with thine eares:Et dixit ad me: Fili hominis, omnes sermones meos quos ego loquor ad te, assume in corde tuo, et auribus tuis audi: 11And go get thee in to them of the captivity, to the children of thy people, and thou shalt speak to them, and shalt say to them: Thus saith the Lord: If so be they will hear, and will forbear.E va, presentati a' fuorusciti, ai figliuoli del popol tuo, e parlerai loro, e (se per sorte ascoltino, e si posino) dirai loro: Queste cose dice il Signore Dio.And goe, enter into the transmigration, to the children of of thy people, and thou shalt speake to them, and shalt say to them: Thus saith our Lord God: if perhaps they wil heare, and be quiet.et vade, ingredere ad transmigrationem, ad filios populi tui, et loqueris ad eos: et dices eis: Hæc dicit Dominus Deus: si forte audiant et quiescant.
12And the spirit took me up, and I heard behind me the voice of a great commotion, saying: Blessed be the glory of the Lord, from his place.E presemi lo spirito, e udii dietro a me voce di grande strepito: Benedetta la gloria del Signore nel luogo santo di lui.And the spirit tooke me vp, and I heard behinde me the voice of a great commotion: Blessed be the glorie of our Lord from his place,Et assumpsit me spiritus, et audivi post me vocem commotionis magnæ: Benedicta gloria Domini de loco suo: 13And the noise of the wings of the living creatures striking one against another, and the noise of the wheels following the living creatures, and the noise of a great commotion.E (udii) il romore delle ali degli animali, delle quali l'una batteva l'altra, e il romorio delle ruote, che seguivano gli animali, e voce di grande strepito.and the voice of the winges of liuing creatures striking one against an other, & the voice of wheeles folowing the liuing creatures, and the voice of a great commotion.et vocem alarum animalium percutientium alteram ad alteram, et vocem rotarum sequentium animalia, et vocem commotionis magnæ. 14The spirit also lifted me, and took me up: and I went away in bitterness in the indignation of my spirit: for the hand of the Lord was with me, strengthening me.E lo spirito mi sollevò, e mi prese, e me n'andava amareggiato dall'ira del mio spirito; ma era meco la mano del Signore, che mi fortificava.The spirit also lifted me, & tooke me vp: & I went away bitter in the indignation of my spirit: for the hand of our Lord was with me, strengthening me.Spiritus quoque levavit me, et assumpsit me: et abii amarus in indignatione spiritus mei: manus enim Domini erat mecum, confortans me. 15And I came to them of the captivity, to the heap of new corn, to them that dwelt by the river Chobar, and I sat where they sat: and I remained there seven days mourning in the midst of them.E giunsi ai fuorusciti presso aduna massa di nuove biade, dov'eran que', che abitavano presso il fiume Chobar, e mi posi a sedere dove quelli sedevano; ed ivi mi stetti sette giorni afflitto in mezzo a loro.And I came to the transmigration, to the heape of new corne, to them, that dwelt by the riuer Chobar, and I sate where they sate: and I taried there seuen dayes mourning in the middes of them.Et veni ad transmigrationem, ad acervum novarum frugum, ad eos qui habitabant juxta flumen Chobar: et sedi ubi illi sedebant, et mansi ibi septem diebus mœrens in medio eorum.
16And at the end of seven days the word of the Lord came to me, saying:E passati sette giorni, parlò a me il Signore, dicendo:And when seuen dayes, were passed, the word of our Lord was made to me, saying:Cum autem pertransissent septem dies, factum est verbum Domini ad me, dicens: 17Son of man, I have made thee a watchman to the house of Israel: and thou shalt hear the word out of my mouth, and shalt tell it them from me.Figliuolo dell'uomo, io ti ho dato per sentinella alla casa d'Israele, e dalla mia bocca udirai le mie parole, e le annunzierai loro da parte mia.Sonne of man, a watchman to the house of Israel haue I geuen thee: and thou shalt heare the word out of my mouth, and shalt tel it them from me.Fili hominis, speculatorem dedi te domui Israël, et audies de ore meo verbum, et annuntiabis eis ex me. 18If, when I say to the wicked, Thou shalt surely die: thou declare it not to him, nor speak to him, that he may be converted from his wicked way, and live: the same wicked man shall die in his iniquity, but I will require his blood at thy hand.Se quando io dico all'empio: Certo che tu morrai, tu non glielo annunzi, e non gli parli, affinchè si ritragga dalla via di sua empietà, e viva; l'empio stesso morrà nel suo peccato, ma del sangue di lui domanderò conto a te.If when I say to the impious: Dying thou shalt dye: thou tel him not, nor speake that he may be turned away from his impious way, and liue: the same impious man shal dye in his iniquitie, but his bloud I wil requyre at thy hand.Si, dicente me ad impium: Morte morieris, non annuntiaveris ei, neque locutus fueris ut avertatur a via sua impia et vivat, ipse impius in iniquitate sua morietur, sanguinem autem ejus de manu tua requiram. 19But if thou give warning to the wicked, and he be not converted from his wickedness, and from his evil way: he indeed shall die in his iniquity, but thou hast delivered thy soul.Ma se tu avrai avvisato l'empio, e quegli non si sarà convertito dalla sua empietà, e dall'empia sua via, egli morrà nella sua iniquità, ma tu hai liberata l'anima tua.But if thou denounce to the impious, and he be not conuerted from his impietie, and from his impious way: he verely shal dye in his iniquitie, but thou hast deliuered thy soule.Si autem tu annuntiaveris impio, et ille non fuerit conversus ab impietate sua et a via sua impia, ipse quidem in iniquitate sua morietur: tu autem animam tuam liberasti. 20Moreover if the just man shall turn away from his justice, and shall commit iniquity: I will lay a stumblingblock before him, he shall die, because thou hast not given him warning: he shall die in his sin, and his justices which he hath done, shall not be remembered: but I will require his blood at thy hand.Similmente se il giusto abbandonerà la sua giustizia, e farà opere inique, io porrò inciampo dinanzi a lui; ei morrà, perchè tu non lo hai ammonito: morrà nel suo peccato, e non farassi ricordanza delle opere giuste, che egli fece; ma del sangue di lui chiederò conto a te.Yea and if the iust shal be turned from his iustice, & shal doe iniquitie: I wil lay a stumbling blocke before him, he shal dye: because thou hast not told him, he shal dye in his sinne, and his iustices which he hath done shal not be in memorie: but his bloud I wil require at thy hand.Sed et si conversus justus a justitia sua fuerit, et fecerit iniquitatem, ponam offendiculum coram eo: ipse morietur quia non annuntiasti ei. In peccato suo morietur, et non erunt in memoria justitiæ ejus quas fecit: sanguinem vero ejus de manu tua requiram.
21But if thou warn the just man, that the just may not sin, and he doth not sin: living he shall live, because thou hast warned him, and thou hast delivered thy soul.Che se tu avrai ammonito il giusto, affinchè il giusto non pecchi, ed egli non peccherà: egli avrà vera vita, perchè tu lo hai ammonito, e tu hai liberata l'anima tua.But if thou warne the iust that the iust sinne not, and he doe not sinne: liuing he shal liue, because thou hast warned him, and thou hast deliuered thy soule.Si autem tu annuntiaveris justo ut non peccet justus, et ille non peccaverit, vivens vivet, quia annuntiasti ei, et tu animam tuam liberasti. 22And the hand of the Lord was upon me, and he said to me: Rise and go forth into the plain, and there I will speak to thee.E si fe' sentire sopra di me la mano del Signore, e dissemi: Sorgi, e va alla campagna, ed ivi io parlerò con te.And the hand of our Lord was made vpon me, and he said to me: Rising goe out into the fielde, and there I wil speake with thee.Et facta est super me manus Domini, et dixit ad me: Surgens egredere in campum, et ibi loquar tecum. 23And I rose up, and went forth into the plain: and behold the glory of the Lord stood there, like the glory which I saw by the river Chobar: and I fell upon my face.E alzatomi andai alla campagna, ed ecco, che ivi si stava la gloria del Signore, come quella gloria, ch'io vidi presso il fiume Chobar: ed io caddi boccone.And rising I went out into the filde: and behold the glorie of our Lord stood there as it were the glorie, which I saw by the riuer Chobar: and I fel on my face:Et surgens egressus sum in campum: et ecce ibi gloria Domini stabat, quasi gloria quam vidi juxta fluvium Chobar: et cecidi in faciem meam. 24And the spirit entered into me, and set me upon my feet: and he spoke to me, and said to me: Go in; and shut thyself up in the midst of thy house.Ed entrò in me lo spirito, e rizzommi su' miei piedi, e parlommi, e dissemi: Va, e rinchiuditi nella tua casa.And the spirit entered into me, and set me vpon my feete: and he spake to me, and sayd to me: Goe in, and be shut vp in the middes of thy house.Et ingressus est in me spiritus, et statuit me super pedes meos, et locutus est mihi, et dixit ad me: Ingredere, et includere in medio domus tuæ. 25And thou, O son of man, behold they shall put bands upon thee, and they shall bind thee with them: and thou shalt not go forth from the midst of them.Ed ecco, che a te, o figliuolo dell'uomo, son messe le catene, e con esse ti legheranno, e tu non potrai uscire di mezzo a loro.And thou sonne of man, behold bandes are geuen vpon thee, and they shal binde thee in them: and thou shalt not goe forth from the middes of them.Et tu, fili hominis, ecce data sunt super te vincula, et ligabunt te in eis, et non egredieris de medio eorum.
26And I will make thy tongue stick fast to the roof of thy mouth, and thou shalt be dumb, and not as a man that reproveth: because they are a provoking house.E farò, che la tua lingua ti si attacchi al palato, e sarai mutolo, e non più come un riprensore; perocché ella è una contumace famiglia.And I wil make thy tongue cleaue to the roofe of thy mouth, and thou shalt be dumme, not as a man controwling: because it is an exasperating house.Et linguam tuam adhærere faciam palato tuo, et eris mutus, nec quasi vir objurgans, quia domus exasperans est. 27But when I shall speak to thee, I will open thy mouth, and thou shalt say to them: Thus saith the Lord God: He that heareth, let him hear: and he that forbeareth, let him forbear: for they are a provoking house.Ma quando io ti avrò parlato, aprirò la tua bocca, e tu dirai loro: Queste cose dice il Signore Dio: Chi ascolta, ascolti, e chi dorme, dorma; perocché ella è una contumace famiglia.But when I shal speake to thee, I wil open thy mouth, and thou shalt say to them: Thus saith our Lord God: He that heareth let him heare: and he that is quiet, let him be quiet: because it is an exasperating house.Cum autem locutus fuero tibi, aperiam os tuum, et dices ad eos: Hæc dicit Dominus Deus: Qui audit, audiat, et qui quiescit, quiescat: quia domus exasperans est.
3:1
Year of the World 3409.
Challoner
Eat this book, and go speak to the children of Israel. By this eating of the book, was signified the diligent attention and affection with which we are to receive and embrace the word of God; and to let it as it were, sink into our interior by devout meditation. (Challoner)
Worthington
The revelation came from God, ver. 10. (Worthington)
3:2
Haydock
Book, in spirit; (Calmet) or in reality, he chewed the volume. (Haydock)
3:3
Mouth. I readily accepted the commission, but soon found the difficulties to which it would expose me, ver. 12., Jeremias 15:16., and Apocalypse 10:10.
3:6
Calmet
Unknown. Hebrew, "heavy." (Calmet)
Haydock
Protestants, "hard." (Haydock)
It is not above thy strength, Deuteronomy 30:12.
Calmet
But the time was not yet come. (Calmet)
Worthington
From this text and Matthew 11:21., it appears that "the same grace" is accepted by some and rejected by others, as "more grace is added to the former, which was sufficient before, and by this....is made effectual" through God's mercy, Romans ix. (Worthington)
Those who reject the first grace, can blame only themselves, if they receive no more. The same grace falling on a heat better prepared by God, like seed on good soil, is more fruitful.
3:7
Haydock
Hard. Literally, "rubbed" like a stone, or brass; attrita. (Haydock)
Haydock
God's ambassadors (Ephesians 6:20.; Calmet) must do their utmost. (Haydock)
Calmet
The success must not puff them up, nor the failure too much depressed them, as all regards God, (Matthew 10:40.) who will know how to make things conduce to his own glory. They must only bewail the blindness of sinners. (Calmet)
Haydock
The care of them, and not the cure, will be required at their hands, ver. 19. (Haydock)
3:8
Calmet
Harder. If they will not blush, thou shalt not be ashamed to lay their disorders before their eyes, though they be such as ought not to be mentioned, as becomes saints. (Haydock) See Ezechiel 16.; chap 22. (Calmet)
3:12
St. Jerome
Spirit; wind (Hugo) or angel, took me through the air; (Prado.) or, I went willingly. (St. Jerome)
Commotion, like an earthquake, (Hebrew; Septuagint) occasioned by the motion of the chariot, or the voice of the cherubim, ver. 13.
3:14
Haydock
Spirit, resolved to rebuke (Calmet) sinners. Septuagint, "the spirit of the Lord also lifted me....and I went aloft (like a meteor; meteoros) by the impulse of my spirit; for the hand of the Lord upon me was strong; and I went loft, to the captivity, and passed through them....conversing in the midst of them." (Haydock)
3:15
Calmet
The heap of new corn. It was the name of a place; in Hebrew, Telabib, (Challoner) as the Chaldean leaves it (Menochius) with the three Greek interpreters. (Calmet)
Haydock
Tel means "a heap," and abib "new corn." (Haydock)
There was no new wheat in the fourth month, but rather in May or June, Ezechiel 1:1. Ptolemy places Thelda near the Chaboras.
Haydock
Mourning; or Protestants, "astonished," like Job's friends, for people dead in sin. (Haydock)
Haydock
Many suppose that he never spoke. Yet this is not certain, (ver. 11.; Calmet) though probable from ver. 16. (Haydock)
3:17
Calmet
Watchman: the usual title of those placed over others, Ezechiel 33:2., and Isaias 21:6. Let none perish through thy neglect. (Calmet)
St. Gregory
"He (the pastor) kills the man whom he delivers up to death by silence." (St. Gregory, hom. 11:9.)
3:20
Haydock
Iniquity, for want of thy instruction; (Haydock) or, if thou neglect to reclaim him, (Calmet) and he perish, or owe his conversion to another, when duty requires thee to take care of him, thou shalt answer for the possible bad consequences. Thy sin is great, whatever become of him. But if he be damned, though he must blame himself chiefly, yet the blood of his soul shall cry for vengeance more than Abel's. (Haydock)
Worthington
Before him, taking away my grace in punishment of his revolt. (Worthington)
Origin
If thou neglect to attempt reclaiming him, thou shalt perish with him; (St. Gregory) or if he be exposed to trial, and thou abandon him, (Vatable) or if thou neglect to husband well the precious moments, when I open his eyes, and fill him with apprehensions of his dangerous state, I will require, etc. (Origin; St. Jerome)
Calmet
Remembered. Ingratitude causes the fruits of virtue to decay, and former crimes to revive, in some sense. (St. Thomas, [Summa Theologiae] 3:p. q. 88. a. 1.) (Matthew 5:26.) (Calmet)
3:21
Worthington
Warn. It is the duty of a pastor to warn the just as well as sinners. (Worthington)
Haydock
It will not suffice to do this publicly: sometimes we must go from house to house, like St. Paul, and compel those who are in the hedges to enter the marriage feast, by the most persuasive arguments. (Haydock)
3:25
Calmet
Bands. It is uncertain whether by his order, or they supposed he was deranged, as our Saviour's brethren meant to treat him, Mark 3:21. The Chaldean explains it figuratively of God's order, attaching the prophet to his service. (Calmet)
Calmet
But real chains would more forcibly shew the future captivity of Juda (Haydock) which the prophet declared both by words and actions. (Calmet)
3:26
St. Jerome
House. "When there is a multitude of sins, (or sinners; peccatorum) the offenders are unworthy of being corrected by the Lord." (St. Jerome)
Calmet
The prophet's silence might suffice to admonish them. (Calmet)
Menochius
He heard the Lord's commands to Ezechiel 11:24., before he spoke to the people. (Menochius)
3:27
Haydock
Forbeareth. Septuagint, "disbelieveth, let him disbelieve." So we read, He that is unjust, let him be unjust still; (Apocalypse 22:11.) which denotes the most desperate condition. (Haydock)
St. Jerome
Aquila (2 edition) has, "he who abandons, shall be abandoned." (St. Jerome)
Calmet
The man who makes good use of grace shall receive more; but he who despises the offers of God, shall be justly deprived of them in his greatest need. (Calmet)
3:1
Eat this book, and go speak to the children of Israel.... By this eating of the book was signified the diligent attention and affection with which we are to receive, and embrace the word of God; and to let it, as it were, sink into our interior by devout meditation.
3:15
The heap of new corn.... It was the name of a place: in Hebrew, tel abib.
3:1
By this Metaphor of eating a booke is signified, that the prophet receiued reuelations from 〈…〉, as appeareth. v. 10. &c.
3:6
By this place and the like (Mat. 11. v. 21.) it semeth that the same grace being offered to diuers persons, some do accept it, and some do not: but the cause of difference is by more grace added to the former which was sufficient before, and by this super adde d•tion is made effectual. That God geueth this abundance to some is of his mercie, and that he geueth it not to others is no iniurie. Ro 9.
3:20
I wil take away my grace from him, in punishment of his reuolting from me.
3:21
A preachers office is as wel to warne the iust to perseuere in iustice as to admonish the wicked to repent, & returne to God.
3:1
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 69
… for he too saith the very same thing, “The Lord God giveth me the tongue of the learned, that I should know when I ought to speak a word.” ( Isa. l. 4 , LXX.) What more than Jeremiah? for he too when he was sent was inspired. ( Jer. i. 9 .) What then Ezekiel? for he too, after eating the roll, so spake. (
san Girolamo † 420 d.C. The Letters of St. Jerome 147.3
… “Open thy mouth and eat what I shall give thee. And behold,” he says, “an hand was sent unto me; and, lo, a roll of a book was therein; and he spread it before me; and it was written within and without: and there was written therein lamentations, and a song, and woe.”
3:2
Origene † 254 d.C. Origen Against Celsus i.48
… and smelling, so to speak, with no sensible organs of perception, and laying hold on the Logos by faith, so that a healing effluence from it comes upon them, saw in this manner what they record as having seen, and heard what they say they heard, and were affected in a similar manner to what they describe when eating the roll of a book that was given them.
3:3
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 4
… This betokened the copiousness, as the fire did the vehemence. This nowhere happened in the case of the Prophets: for to uninebriated souls such accesses are not attended with much disturbance; but “when they have well drunken,” then indeed it is as here, but with the Prophets it is otherwise. (
3:11
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 64
… For He also endured that many lowly things should be said concerning Him for the salvation of the hearers. For the, “Adam, where art thou?” ( Gen. iii. 9 ), and, “That I may know whether they have done altogether according to the cry of it” ( Gen. xviii. 21 ); and, “Now I know that thou fearest God” ( Gen. xxii. 12 ); and, “If they will hear” (
3:12
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.23.1
… our Lord’s words, ‘I in the Father and the Father in Me ;’ saying, ‘How can the One be contained in the Other and the Other in the One?’ or ‘How at all can the Father who is the greater be contained in the Son who is the less?’ or ‘What wonder, if the Son is in the Father,’ considering it is written even of us, ‘In Him we live and move and have our being
3:15
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 29
… Therefore, you see, they had power either to speak or to refrain from speaking. For they were not bound by necessity, but were honored with a privilege. For this cause Jonah fled; ( Jonah i. 3 .) for this cause Ezekiel delayed; (
3:17
san Giustino † 165 d.C. Dialogue with Trypho 82
… If the sinner sin, and thou warn him not, he himself shall die in his sin; but his blood will I require at thine hand. But if thou warn him, thou shalt be innocent.’
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 40.2
… But if thou warn the righteous that he sin not, and he doth not sin, the righteous shall surely live because thou hast warned him, and thou shalt deliver thy soul.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 38.23
… By the good account he has rendered, and by his most satisfactory defence. This is what the holy Apostles did when they “shook off the dust from their feet” against those who did not receive the message of peace which was sent to them. That watchman, “got out from thence,” to whom it was I said, “I have made thee a watchman unto the house of Israel.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 78
… “I judge between shepherd and sheep because ye eat the fat and clothe yourselves with the wool and ye feed not the flocks.” And again, “I have made thee a watchman unto the house of Israel; when thou speakest not to warn the wicked from his wicked way, the same wicked man shall die in his iniquity but his blood shall I require at thine hand.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 123
… “Be instant in season and out of season.” And the Lord says to this very spokesman, “Be not afraid, but speak” and to Isaiah, “Cry aloud, spare not” and to Moses “Go down, charge the people” and to Ezekiel “I have made thee a watchman unto the house of Israel,” and it shall be “if thou warn not the wicked,”
papa san Leone I Magno † 461 d.C. Letters 4
… and if we do not repress such things with the vigilance we ought, we cannot excuse ourselves to Him who intended us to be watchmen
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 1.34
… But this is not so; since I am compelled by the very necessity of my position not to hold my peace. For it is written, Cry aloud, spare not, lift up thy voice like a trumpet ( Isai. lviii. 1 ). And again it is written, I have given thee for a watchman unto the house of Israel, thou shalt hear the word at my mouth, and declare it to them from me (
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.113
… but against the danger of disobedience I know of nothing which can help us, and of no ground to encourage our confidence. For it is to be feared that we shall have to hear these words concerning those who have been entrusted to us: I will require their souls at your hands;
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 51.3
… Should I keep silence? But then my conscience would be bound, my utterance taken away, which would be the most wretched condition of all. And where would be that text? If the priest speak not to him that erreth, he who errs shall die in his sin, and the priest shall be liable to the penalty because he warned not the erring.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 13
… 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.” ( Ezek. ii. 5 , not from LXX.) And Ezekiel says, “If the watchman give warning what it behooves to flee from, and what to choose, he hath delivered his own soul, although there be none that will take heed.” (
sant'Agostino d'Ippona † 430 d.C. A Treatise on Rebuke and Grace 48
… What is that to us? The foundation of God standeth sure, and no one perishes but the son of perdition.” [XVI.] Be it far from us to babble in this wise, and think that we ought to be secure in this negligence. For it is true that no one perishes except the son of perdition, but God says by the mouth of the prophet Ezekiel:
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 169
… as says the blessed Paul “I give thee charge in the sight of God, who quickeneth the dead, and of Lord Jesus Christ, who before Pontius Pilate witnessed a good confession;” and as God charged Ezekiel to announce to the people, adding threats and saying, “when thou givest him not warning,…his blood will I require at thine hand.”
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san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 11
… An account indeed we shall have to give of your souls; but it will be when we have been wanting on our part, when we fail to exhort, when we fail to admonish, when we fail to protest. But after these words, allow even me to say that “I am pure from the blood of all men” ( Acts xx. 26 .); and that “God will deliver my soul.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
… for in that case I should have made my instructions with more cheerfulness. For we shall speak, though no one hear, for the fear which is laid on us by our Saviour. For, saith He, testify to this people; even if they hear not, thou shalt thyself be guiltless. (See
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 38.23
… That watchman, “got out from thence,” to whom it was I said, “I have made thee a watchman unto the house of Israel.” For it was told him “If thou warn the wicked, and he turn not from his wickedness, nor from his way, that wicked one shall die in his iniquity, and thou shalt deliver thy soul.”
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.46
… and curry favor with everyone, becoming ventriloquists and chatterers, who serve their own pleasures by words uttered from the earth, and sinking into the earth, and, to gain the special good will of the multitude, injuring in the highest degree, nay, ruining ourselves, and shedding the innocent blood of simpler souls, which will be required at our hands.
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san Metodio d'Olimpo † 311 d.C. Oration on the Palms 1
… the whole earth is full of His glory.” And those below, joining in harmony with the joyous hymns of heaven, cried: “Hosanna in the highest; Hosanna to the Son of David.” In heaven the doxology was raised, “Blessed be the glory of the Lord from His place;”
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1. ET DIXIT AD ME. — Dominus, auriga currus Cherubinorum. QUODCUMQUE INVENERIS. — Supple, in manu mea: porrexit enim Deus manum cum volumine Ezechieli, ut illud comederet. COMEDE VOLUMEN ISTUD, — scilicet per visionem, uti dixi, quod significat id quod explicat vers. 10, dicens: Omnes sermones meos quos ego loquor ad te, assume in corde tuo. Id est, accipe, intellige, digere, et memoriae manda.
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2. CIBAVIT ME, — visus sum mihi comedere hoc volumen: videbatur enim mihi quod Deus volumen ori meo ingereret, et ego illud comederem.
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3. VENTER TUUS COMEDET, ET VISCERA TUA COMPLEBUNTUR, — id est, impleantur, quasi dicat: Accipe hanc divinam prophetiam non tantum ore et auribus, sed toto corde et anima. Notent praecones verbi Dei se debere illud prius assidua meditatione digerere. Hinc Sacra Scriptura ejus receptionem comparat esui et potui. ET FACTUM EST IN ORE MEO SICUT MEL DULCE. — Primo, quia dulce est cognoscere divina et arcana Dei consilia et judicia. Secundo, quia etiam poenae Dei dulces sunt amantibus justitiam. Nota hic: Verbum Dei est instar pilularum, quae extrinsecus deauratae sunt vel saccharo conditae et cum dulcedine deglutiuntur, intrinsecus vero amarae sunt et operantur purgando noxios humores; quod enim noxii humores sunt in stomacho, id mali habitus sunt in mente.
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5. NON ENIM AD POPULUM PROFUNDI SERMONIS. — Est metalepsis: profundi, id est obscuri et difficilis intellectu, quasi dicat: Non te mitto ad populum cujus linguam intelligere nequis, sed ad populum tuum, cujus linguam nosti.
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6. NEQUE AD POPULOS MULTOS, — id est diversos, varios, ideoque varii sermonis. Ita Maldonatus. ET SI AD ILLOS MITTERERIS. — Hebraice im lo, id est si non. Quod quidam sic explicant: si non, id est utinam! Si te ad illos mitterem! Ipsi enim audirent te, dum Judaei non audient.
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7. ATTRITAE FRONTIS. — Hebraice, fortes fronte; S. Hieronymus, dura facie, id est obstinati, impudentes; Septuaginta, aenea fronte. Nota: In facie et fronte mens ejusque affectus dignoscitur: hinc Cicero, scribens ad Quintum fratrem, frontem dicit esse animi januam. Verecundi enim, praesertim rustici et agrestes, aliquid turpe dicturi vel facturi, faciem tegunt et manu ruborem a facie deterrent. Quis enim sibi metam peccandi posuit, cum semel ejecta fronte pudor? ait Juvenalis. Porro Deus promittit Prophetae duram frontem, at non durum cor; quia, licet obstinatis ostendenda sit frons severa et dura, cor tamen intus molle, mite et compassum servari debet.
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8. DEDI FACIEM TUAM, — quasi dicat: Argue, obsecra, increpa hos obstinatos; ecce do tibi audaciam et constantiam ut eos sine timore aggediaris.
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9. UT ADAMANTEM. — Cujus durities est indomabilis, quae malleos frangit, incudes scindit, et ignem superat. Ita de eo cecinit Hesiodus, et Plinius multa de ejus proprietatibus congerit. Origenes, hom. 3 in Jeremiam, docet diabolum esse malleum terrae, persecutiones esse incudem; qui, instar adamantis, utrumque superant, esse veros martyres et confessores. Talis debet esse praedicator: audax, fortis, constans, liber; qui nec pudore vincitur, nec timore conticescit, nec minis comminuitur. Tropologice, S. Basilius fuit adamas, de quo Gregorius Nazianzenus scribit in Oratione Funebri: Imitabatur naturam adamantis, qui omnia frangit, a nullo frangitur. Tales adamantes hac aetate fuerunt martyres, variis mortibus in Anglia, Hollandia et Gallia pro fide et religione catholica necati. Audi et ethnicum Senecam, epist. 24, ubi docet sapientem non moveri vano hominum metu, sicut adamas non frangitur ictibus. Audi et responsum Calani gymnosophistae ad Alexandrum, apud Plutarchum; et S. Ambrosium, epist. 7: Cum enim Alexander eum sequi juberet, propositis praemiis si pareret, minis si recusaret, ait: Nec praemia tua desidero, nec minas tuas timeo. Et ut nostra gymnosophistis Indiae exempla comparemus: quod ille verbis jactavit, S. Laurentius factis probavit. Impositus enim super cratem: Versa me, inquit tortoribus, jam coctum est istud latus. Quid autem sublimius S. Pelagia, quae circumdata a persecutoribus, antequam tamen in eorum venisset conspectum, ait: Offero me ipsam Deo libens. Nota: Plinius, lib. XXXVII, cap. IV, quatuor species adamantum recenset. Primo: Adamas summum valorem in rebus humanis habet, non tantum inter gemmas, diu regibus tantum, iisque admodum paucis cognitus. Secundo: Indicus adamas a crystallo non distat pellucido colore. Tertio: Arabici adamantes incudibus probantur, ita respuentes ictum, ut ferrum utrimque dissiliat. Quarto: Cyprius adamas in medicina efficacissimus. Quinto: Adamas magneti usque adeo adversatur, ut juxta positus non sinat ferrum abstrahi. Sexto: Adamas venena irrita facit, furores depellit, et vanos metus a mente expellit. Septimo: Vis illa invicta, ferri igniumque contemptor, hirci sanguine rumpitur, ait Plinius — figura Christi, qui adamantem peccati Suo Sanguine fregit. Ejus Apostoli, quibus concessit ut et ipsi adamantes vocarentur, et a nullo separati dicerent: Quis nos separabit a charitate Christi? Rom. 8:35. Denique Rabbini, et ex iis Lyranus, pro adamante vertunt: ut vermem fortiorem petra dedi faciem tuam. ET UT SILICEM. — Hebraice, et fortiorem, sive duriorem silice. Tropologice, S. Gregorius: ut adamantem, id est invincibilem contra minas; ut silicem, id est ignem producentem — scilicet ignem divinae charitatis ex duritie persecutionis.
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10. SERMONES MEOS. — Hic incipit explicare significationem voluminis, uti dixi vers. 2: Sermones, id est res quas Judaeis dici volo, assume in corde tuo, id est, accipe, intellige, memoriae manda, et praedica.
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11. AD TRANSMIGRATIONEM, — id est, ad cives tuos, qui tecum migrarunt in Babylonem. Abstractum ponitur pro concreto. POPULI TUI, — quasi dicat: Non tam Mei, qui a Me recesserunt, quam tui. SI FORTE AUDIANT, ET QUIESCANT. — Vatablus, sive audiant sive non. Vide dicta cap. II, 5.
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12. ASSUMPSIT ME SPIRITUS, — id est, virtus divina, aut spiritus angelicus. Angelus enim rapuit Ezechielem haesitantem, et celeriter transtulit ad exules juxta flumen Chobar — rotarum strepitu, quasi quibusdam calcaribus, alacrius ad Dei mandata exsequenda properaret. VOX COMMOTIONIS MAGNAE — id est, strepitus, tum venti procellosi, qui aerem violentia commovebat; tum alarum Cherubinorum, tum rotarum: BENEDICTA GLORIA DOMINI DE LOCO SUO. Secundo et melius, gloria Domini est gloriosus currus Dei Cherubinorum, et ipsa majestas Dei gloriose abeuntis de loco ubi apparuerat. Tertio, Polychronius et ex eo noster Prado: Benedicta gloria Domini, quae, supple, abit de loco suo. Id est, benedictus Deus qui abit de templo suo, de Jerusalem — ominosum signum futuri excidii. Tropologice, S. Gregorius, hom. 10: Locus gloriae Dei est vel anima quaeque sancta, vel singulus angelus.
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13. ET VOX ALARUM ANIMALIUM PERCUTIENTIUM ALTERAM AD ALTERAM. — Ex Hebraeo, massicot, id est quae osculabantur, id est tangebant se invicem. Ita Maldonatus. Moraliter, S. Gregorius, Moral. XXIV, VI: Quid per alas animalium intelligendum est, nisi virtutes sanctorum, quae cum se invicem in mutua charitate tangunt, suavissimam harmoniam producunt?
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14. ET SPIRITUS QUOQUE LEVAVIT ME. — Repetit quod dixit vers. 12, quasi dicat: Interim, dum Deus abit de curru, spiritus me levat et portat ad destinationem meam. ET ABII AMARUS — scilicet, cum me angelus deposuisset, ibam lente, meditabundus et tristis — IN INDIGNATIONE SPIRITUS MEI — id est, animo moe rente et indignante, quia mittebar ad dura nuntiandum populo rebelli, et praevidebam quam ingrata esset legatio mea. Tropologice, S. Gregorius hic sub finem hom. 10: Mentem quam Spiritus Sanctus replet, ad dulcedinem simul et amaritudinem movet — dulcedinem contemplando coelestia, amaritudinem percipiendo mala mundi. MANUS ENIM — Nam, id est sed, quasi dicat: Sed manus Domini, id est potentia et auxilium Dei, me confortabat, ut invitus tamen irem.
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15. ET VENI AD TRANSMIGRATIONEM, AD ACERVUM NOVARUM FRUGUM, — id est, ad locum dictum Tel-Abib (nomen significat acervum spicarum vel collem novarum frugum), ubi Judaei exules habitabant juxta flumen Chobar. ET SEDI, — habitavi, mansi cum iis. Sedere est signum spiritus moesti, sicut exsultare laeti. ET MANSI IBI SEPTEM DIEBUS MOERENS, — id est, per integram hebdomadam. Tropologice, significat totam vitam praedicatoris debere transigi in luctu et compassione pro peccatis gregis sui. MOERENS. — Hebraice, mashmim, id est attonitus, obstupefactus; Theodotion, admirans; Aquila, quiescens; Chaldaeus, tacens. Ezechiel enim, oppressus pondere prophetici muneris, mutus in medio eorum sedebat.
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17. SPECULATOREM. — Chaldaeus, doctorem; Septuaginta, skopon, inspectorem. Hinc nomen Episcopus, id est qui superintendit. Quasi dicat: quod procul vides in specula prophetiae, et futura praesentis, populo in captivitate praedica. Rursum, symbolum vigilantiae pastorum sunt psittaci Brasiliae, qui dum in gregibus pascuntur, unum vigilem in alto ramo ponunt ut de periculo admoneant. DEDI TE. — Id est, posui et constitui te.
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18. SI DICENTE ME AD IMPIUM: MORTE MORIERIS: NON ANNUNTIAVERIS EI — id est, si mandaverim tibi ut impium moneas moriturum pro peccato suo, et tu non feceris: NON ANNUNTIAVERIS EI. — Hebraice: Non poliveris eum. Doctor enim et consiliarius rubiginem ab interiori homine detergit, ut aurifaber metallum polit. IMPIUS IN INIQUITATE SUA MORIETUR — propter iniquitatem suam. SANGUINEM EJUS — id est, mortem ejus, per metonymiam — DE MANU TUA REQUIRAM, quasi dicat: Mortem ejus in te vindicabo, quia silentio tuo non impedivisti eam. Tropologice, S. Franciscus, paulo ante mortem, cum quis eum interrogaret quomodo haec Ezechielis sententia intelligenda esset, respondit praelatum debere semper habere exemplum bonae vitae, quo continuo moneat et admoneat gregem suum. Si tam graviter arguitur praelatus de morte corporali ejus qui tandem moriturus est, quanto reatu oneratur de morte animae aeterna?
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20. PONAM OFFENDICULUM CORAM EO, — ut ambulet et in pericula mortis impingat, et moriatur. Unde offendiculum hic significat non occasionem ruinae, id est culpae, sed poenae, scilicet rem quae mortem et exitium affert. 21. ANIMAM TUAM LIBERASTI, quasi dicat, ait Theodoretus: Duplicem vitam lucratus es, tuam et illius. Hinc S. Jacobus V, 20: Qui converti fecerit peccatorem ab errore viae suae, salvabit animam ejus a morte. JUSTITIAS — opera justa. VIVENS VIVET — absolute vivet, securus a morte.
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22. IN CAMPUM, — ubi est quies, solitudo, silentium; ideoque mens aptior est contemplationi et divinis revelationibus accipiendis. 23. GLORIA DOMINI, — quam vidi cap. I in curru Cherubinorum. Hinc Apollinaris: Vidi Judicem ad percutiendum paratum. CECIDI IN FACIEM MEAM — tremens et adorans.
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24. ET INGRESSUS EST IN ME SPIRITUS, — vis vitalis, quae in me defecerat, rediit ad me; vel potius Spiritus Dei me de novo roboravit. STATUIT ME SUPER PEDES MEOS, — id est, vacillantes pedes meos stabilivit. Vide dicta cap. II, 2. INCLUDERE IN MEDIO DOMUS TUAE, — ut ipso actu prophetes obsidionem urbis imminentem. Sicut enim Ezechiel domi inclusus erat, sic Jerusalem a Chaldaeorum exercitu obsidente includenda erat.
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25. TU, FILI HOMINIS — audi, id est. VINCULA DATA SUNT SUPER TE, ET LIGABUNT TE — id est, ligaberis quasi furiosus, quia populus eum mente captum putaret, et quasi insanum ligaret, uti Deus illi praedicit proxime, qui tamen ei praecipit ut quietus maneat et omnia ferat causa propheticae significationis. Tropologice, S. Gregorius, hom. 12: Propheta, post campum jubetur in domo sua includi, quia bonus praedicator inter actionem praedicationis et solitudinem contemplationis alternare debet.
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26. LINGUAM TUAM ADHAERERE FACIAM PALATO TUO, — auferam a te usum linguae, ne loquaris ad eos. NEC QUASI VIR OBJURGANS, — ne sis vir qui eos objurget, quia me exasperant, quasi dicat, Deus subtrahit ad tempus verbum propheticum, ut hoc ipso silentio Judaei gravitatem offensionis suae intelligant.
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27. CUM AUTEM LOCUTUS FUERO, — cum significavero tibi tempus loquendi, et aperuero os tuum, tunc iterum prophetabis. QUI AUDIT, AUDIAT: ET QUI QUIESCIT, QUIESCAT. — Non sunt verba quae Ezechiel Judaeis dicturus est, sed potius conclusio sermonis Dei ad Ezechielem: qui velit audire, audiat; et qui nolit, nolit — eorum contumacia erit eorum condemnatio. Quia domus exasperans est.
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… 7, 1 sgg.) ciò che ha scritto; riferisce visioni, rivelazioni o sogni soprannaturali (Num. 12, 6 sgg.; Is. 6, 20; Ier. 1, 11-16; Ez. 4, 1-5, 4; Ier. 4, 20 sgg.; Is. 5, 9; 22, 14; Ez. 9, 1; Ier. 20, 7-12; 23, 28; Mich. 3, 8; Is. 6, 6-9; Ier. 1, 17-19; Ez. 3, 8-9). L'agiografo o scrittore biblico è quindi l'intermediario per cui Dio parla o scrive (Os. 1, 1-2; Agg. 1, 7; Mal. 1, 1), è la bocca di Dio (Ier. 15, 19; Is. 30, 2, conforme a Ex. …
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… II a. C.7) è la cosiddetta Qēdūfāh, ossia il Trisagio di Is. 6, 3, con l'aggiunta di Ez. 3, 12 e Ps. 146, 10. Parte importante nella liturgia del tempo e sinagogale avevano i salmi, dei quali alcuni (145-50) si recitavano giornalmente (Talmud, Sōphērim 17, 11) e altri …
Riferiscono infatti o suppongono i vari elementi da cui risulta che lo scrittore sacro è un « profeta » (Mt. 26, 56; Lc. 18, 31; 24, 25; Rom. 16, 26; Hebr. 1, 1-2, ecc.), che scrive sotto l'influsso di Dio che lo riempie di Spirito Santo (Os. 9, 7; Mich. 3, 8; Ez. 2, 2; 3, 12; 8, 13; 11, 5, 24; Zach. 7, 12; II Sam. 23, 2; Eccl. 39, 8; 48, 27; II Esdr. 14, 21, 25, 40-44); il quale gli ordina di parlare o di scrivere (Ex. 17, 14; 34, 27; Deut. 31, 19; Is. …
Trae le sue origini da It. 6,3 e nella forma più ampia contiene anche Ez. 3, 12 b; Ps. 146, 10; Deut. 6,4; Num. 15, 41 c. Nelle lontane e non chiare origini la Q. veniva recitata soltanto nei giorni festivi, con il tempo anche nei giorni feriali e dopo le letture …
3:15
… Kēbhār). - Fiume del « paese dei Caldei », sulla cui riva sorse la località detta Tēl-ʿĀbhibh (« colle delle spighe »), dove fu installata la prima deportazione di Ebrei (597 a. C.), tra i quali vi fu anche Ezechiele (Ez. 1, 1-3; 3, 15, ecc.). È con sicurezza identificato con il Naru kabaru (« canale grande »), canale navigabile che attraversava Nippur (l'odierna Niffer) a sud-est della città di Babilonia.
EZECHIELE (EBR. JĒḤEZQĒL «DIO È FORTE» O «DIO FORTIFICA»)
… Erano adibiti ai lavori dei campi (cf. i nomi Tel 'Abhibh, «colle delle spighe», in Ez. 3, 15; Tel 'Harid, «colle dell'aratro», in Eid. 2, 59, ecc.), ma godevano di una larga autonomia. …
TEL' ABHIBH. - Centro di deportati ebrei in Babilonia (Ez. 3, 15). Il termine ebraico significa «colle della spiga», con allusione alla fertilità del suolo.
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CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… Era anche un segno di distinzione dagli altri popoli vicini, in gran parte incirconcisi, specialmente dai Filistei, gli «incirconcisi» ('drēlim) per antonomasia. È vero che alcuni testi (Ier. 9, 26; Ez. 3, 18; 32, 19-42) sembrano supporre che la c. fosse praticata dai soli Giudei e da nessun popolo pagano: ma devesi intendere la c. «iuris divini», quale cioè vigeva in Israele per prescrizione …
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In tal senso già nel Vecchio Testamento si dice, p. es., che Dio per mettere a prova la virtù del giusto porrà «offendiculum coram eo» (Ez. 3, 20); e, nel Nuovo, Gesù dice che di s. è pieno il mondo e che anzi, nel presente ordine di cose, non può essere diversamente. …
3:22
… Jahweh parla, chi non profetizza? »; Ezechiele ripetutamente l'esprime: « La mano del Signore venne su di me e mi fu rivolta la sua parola » (Ez. 1,3; 3,22 ecc.). …
3:25
A Cesarea, nel 58 (sembra), A. preannunziò a Paolo « mediante lo Spirito » l'imprigionamento a Gerusalemme, con azione simbolica (stretto parallelo in Io. 21, 18) seguita da spiegazione, secondo l'uso dei profeti del Vecchio Testamento (cf. Ez. 3, 25 e 4, 8); ma non lo distolse dal suo viaggio (Act. 21, 10-14). L'indefinito τις (Act. 21, 10) induce qualcuno a distinguere due A. Il doppio caso di A. dimostra che il carisma del « …
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.