By dead bones rising to life (which also signifieth the general resurrection) 11. is prophecied the reduction of the Iewes from captiuitie: 15. the kingdoms of Iuda, and Israel shalbe reduced into one kingdom: 23. in figure that al Nations shal be vnited in Christ.
1The hand of the Lord was upon me, and brought me forth in the spirit of the Lord: and set me down in the midst of a plain that was full of bones.La mano del Signore fu sopra di me, e mi menò fuora in ispirito del Signore, e mi posò in mezzo di un campo, che era pieno di ossa:THE hand of our Lord was made vpon me, and brought me forth in the spirite of our Lord: and left me in the middes of a filde, that was ful of bones.Facta est super me manus Domini, et eduxit me in spiritu Domini, et dimisit me in medio campi qui erat plenus ossibus. 2And he led me about through them on every side: now they were very many upon the face of the plain, and they were exceeding dry.E mi fece girare intorno ad esse: or elle erano in gran quantità sulla faccia del campo, e secche grandemente.And he led me about through them on euerie side: & there were verie manie vpon the face of the filde, and exceeding drie.Et circumduxit me per ea in gyro: erant autem multa valde super faciem campi, siccaque vehementer. 3And he said to me: Son of man, dost thou think these bones shall live? And I answered: O Lord God, thou knowest.E (il Signore) disse a me: Figliuolo dell'uomo, pensi tu, che queste ossa siano per riavere la vita? Ed io dissi: Signore Dio tu lo sai.And he sayd to me: Sonne of man, thinkest thou these bones shal liue? And I sayd,: Lord God, thou knowest.Et dixit ad me: Fili hominis, putasne vivent ossa ista ? Et dixi: Domine Deus, tu nosti. 4And he said to me: Prophesy concerning these bones; and say to them: Ye dry bones, hear the word of the Lord.Ed ei disse a me: Profetizza sopra queste ossa, e dirai loro: Ossa aride, udite la parola del Signore.And he sayd to me: Prophecie of these bones: and thou shalt say to them: Drie bones heare ye the word of our Lord.Et dixit ad me: Vaticinare de ossibus istis, et dices eis: Ossa arida, audite verbum Domini. 5Thus saith the Lord God to these bones: Behold, I will send spirit into you, and you shall live.Queste cose dice il Signore Dio a queste ossa: Ecco, che io infonderò in a voi lo spirito, e avrete vita.Thus saith our Lord God to these bones: Behold I wil put spirite into you, and you shal liue.Hæc dicit Dominus Deus ossibus his: Ecce ego intromittam in vos spiritum, et vivetis. 6And I will lay sinews upon you, and will cause flesh to grow over you, and will cover you with skin: and I will give you spirit and you shall live, and you shall know that I am the Lord.E sopra di voi farò nascere i nervi, e sopra di voi farò crescer le carni, e sopra di voi stenderò la pelle, e darò a voi lo spirito, e viverete, e conoscerete, ch'io sono il Signore.And I wil geue sinowes vpon you, and wil make flesh to grow vp ouer you, and wil strech a skine on you: and I wil geue you spirite, and you shal liue, & you shal know that I am the Lord.Et dabo super vos nervos, et succrescere faciam super vos carnes, et superextendam in vobis cutem, et dabo vobis spiritum, et vivetis: et scietis quia ego Dominus.
7And I prophesied as he had commanded me: and as I prophesied there was a noise, and behold a commotion: and the bones came together, each one, its joint.E profetai com'ei mi avea ordinato; e nel mentre, ch'io profetava, udissi uno strepito, ed ecco un movimento, e si accostarono ossa ad ossa, ciascuno alla propria giuntura.And I prophecied as he had commanded me: and there was made a sound when I prophecied, and behold a commotion: and bones came to bones, euerie one to his iuncture.Et prophetavi sicut præceperat mihi: factus est autem sonitus, prophetante me, et ecce commotio: et accesserunt ossa ad ossa, unumquodque ad juncturam suam. 8And I saw, and behold the sinews, and the flesh came up upon them: and the skin was stretched out over them, but there was no spirit in them.E mirai, ed ecco sopra di esse venner i nervi, e le carni, e si stese sopra di esse la pelle, ma non avevano spirito.And I saw, and behold vpon them sinowes, and flesh was growen vp: and a skinne was strerched out in them aboue, and they had noe spirite.Et vidi, et ecce super ea nervi et carnes ascenderunt, et extenta est in eis cutis desuper: et spiritum non habebant. 9And he said to me: Prophesy to the spirit, prophesy, O son of man, and say to the spirit: Thus saith the Lord God: Come, spirit, from the four winds, and blow upon these slain, and let them live again.Ed ei disse a me: Profetizza allo spirito, profetizza, figliuolo dell'uomo, e dirai allo spirito: Queste cose dice il Signore Dio: Dai quattro venti vieni, o spirito, e soffia sopra questi morti, ed ei risuscitino.And he sayd to me: Prophecie to the spirite, prophecie sonne of man, & thou shalt say to the spirite: Thus saith our Lord God: Come spirite from the foure windes, and blow vpon these slaine, and let them be reuiued.Et dixit ad me: Vaticinare ad spiritum: vaticinare, fili hominis, et dices ad spiritum: Hæc dicit Dominus Deus: A quatuor ventis veni, spiritus, et insuffla super interfectos istos, et reviviscant. 10And I prophesied as he had commanded me: and the spirit came into them, and they lived: and they stood up upon their feet, an exceeding great army.E profetai com'egli m'avea comandato, ed entrò in quegli lo spirito, e riebbero vita, e si stetter su' piedi loro, esercito grande formisura.And I prophecied as he had commanded me: & spirit entered into them, & they liued: & they stood vpon their feete, an armie passing great.Et prophetavi sicut præceperat mihi: et ingressus est in ea spiritus, et vixerunt: steteruntque super pedes suos, exercitus grandis nimis valde. 11And he said to me: Son of man: All these bones are the house of Israel: they say: Our bones are dried up, and our hope is lost, and we are cut off.Ed ei disse a me: Figliuolo dell'uomo, tutte queste ossa sono la famiglia d'Israele: essi dicono: Le ossa nostre son aride, ed è perita la nostra speranza, e noi siam (rami) troncati.And he sayd to me: Sonne of man: Al these bones, are the house of Israel: They say: our bones are withered, our hope is perished, and we are cut of.Et dixit ad me: Fili hominis, ossa hæc universa, domus Israël est. Ipsi dicunt: Aruerunt ossa nostra, et periit spes nostra, et abscissi sumus.
12Therefore prophesy, and say to them: Thus saith the Lord God: Behold I will open your graves, and will bring you out of your sepulchres, O my people: and will bring you into the land of Israel.Per questo tu profetizza, e dirai loro: Queste cose dice il Signore Dio: Ecco, che io aprirò i vostri sepolcri, e da' sepolcri vostri vi trarrò fuora, popolo mio, e vi condurrò nella terra d'Israele.Therfore prophecie, and thou shalt say to them: Thus sayth our Lord God: Behold I wil open your graues, and wil bring you out of your sepulchers ô my people: and wil bring you into the land of Israel.Propterea vaticinare, et dices ad eos: Hæc dicit Dominus Deus: Ecce ego aperiam tumulos vestros, et educam vos de sepulchris vestris, populus meus, et inducam vos in terram Israël. 13And you shall know that I am the Lord, when I shall have opened your sepulchres, and shall have brought you out of your graves, O my people:E conoscerete, ch'io sono il Signore, quando avrò aperti i vostri sepolcri, e da' sepolcri vostri vi avrò tratti, popolo mio,And you shal know that I am the Lord, when I shal haue opened your sepulchres, and shal haue brought you out of your graues ô my people:Et scietis quia ego Dominus, cum aparuero sepulchra vestra, et eduxero vos de tumulis vestris, popule meus, 14And shall have put my spirit in you, and you shall live, and I shall make you rest upon your own land: and you shall know that I the Lord have spoken, and done it, saith the Lord God:Ed avrò infuso in voi il mio spirito, e viverete, e nella terra vostra vi avrò dato riposo: e conoscerete, che io il Signore ho parlato, ed ho fatto, dice il Signore Dio.and shal haue geuen my spirite in you, and you shal liue, and I shal make you rest vpon your ground: & you shal know that I the Lord haue spoken, and done it, saith our Lord God:et dedero spiritum meum in vobis, et vixeritis: et requiescere vos faciam super humum vestram, et scietis quia ego Dominus locutus sum, et feci, ait Dominus Deus. 15And the word of the Lord came to me, saying:Ed il Signore parlommi, dicendo:And the word of our Lord was made to me, saying:Et factus est sermo Domini ad me, dicens: 16And thou son of man, take thee a stick: and write upon it: Of Juda, and of the children of Israel his associates: and take another stick and write upon it: For Joseph the stick of Ephraim, and for all the house of Israel, and of his associates.E tu, figliuolo dell'uomo, prenditi un legno, e scrivi sopra di esso: A Giuda, ed a' figliuoli d'Israele, che sono con lui: e prendi un altro legno, e scrivi sopra di esso: A Giuseppe verga di Ephraim, e a tutta la casa a Israele, e da que', che sono con lei.And thou sonne of man, take thee one peece of wood: and write vpon it: Of Iuda, and of the children of Israel his felowes: and take an other peece of wood, and write vpon it: Of Ioseph the wood of Ephraim, and of al the house of Israel, and of his selowes.Et tu, fili hominis, sume tibi lignum unum, et scribe super illud: Judæ, et filiorum Israël sociorum ejus: et tolle lignum alterum, et scribe super illud: Joseph, ligno Ephraim, et cunctæ domui Israël sociorumque ejus.
17And join them one to the other into one stick, and they shall become one in thy hand.E accosta l'uno all'altro per fartene un solo legno, ed ei nella mano tua si congiungeranno.And ioyne them, one to the other for thee into one peece of wood, and they shal be into an vnion in thy hand.Et adjunge illa unum ad alterum tibi in lignum unum: et erunt in unionem in manu tua. 18And when the children of thy people shall speak to thee, saying: Wilt thou not tell us what thou meanest by this?E allora quando i figliuoli del popol tuo parleranno a te, e diranno: Non ci dirai tu quel, che tu voglia significare con questo;And when the children of thy people shal say to thee speaking: Doest thou not declare vnto vs what thou meanest by these?Cum autem dixerint ad te filii populi tui, loquentes: Nonne indicas nobis quid in his tibi velis ? 19Say to them: Thus saith the Lord God: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel that are associated with him, and I will put them together with the stick of Juda, and will make them one stick: and they shall be one in his hand.Tu dirai loro: Queste cose dice il Signore Dio: Ecco, che io prenderò il legno di Giuseppe, che è nella mano di Ephraim, e le tribù d'Israele, che a lui sono unite, e le congiungerò insieme col legno di Giuda, e ne farò un legno solo, e saranno un solo nella mia mano.Thou shalt speake to them: Thus saith our Lord God: Behold I wil take the peece of wood of Ioseph, which is in the hand of Ephraim, and the tribes of Israel, that are adioyned to him: and I wil geue them together with the peece of wood of Iuda, and wil make them into one peece of wood: and they shal be one in his hand.loqueris ad eos: Hæc dicit Dominus Deus: Ecce ego assumam lignum Joseph, quod est in manu Ephraim, et tribus Israël, quæ sunt ei adjunctæ, et dabo eas pariter cum ligno Juda, et faciam eas in lignum unum: et erunt unum in manu ejus. 20And the sticks whereon thou hast written, shall be in thy hand, before their eyes.Ed avrai dinanzi a loro nella tua mano i legni, sopra de' quali tu hai scritto,And the peeces of wood wherupon thou shalt write, in thy hand, shal be before their eyes.Erunt autem ligna super quæ scripseris in manu tua in oculis eorum. 21And thou shalt say to them: Thus saith the Lord God: Behold, I will take the children of Israel from the midst of the nations whither they are gone: and I will gather them on every side, and will bring them to their own land.E dirai loro: Queste cose dice il Signore Dio: Ecco, che io prenderò i figliuoli d'Israele di mezzo alle nazioni, tralle quai se n'andarono, e li raunerò da ogni parte, e ricondurrolli alla loro terra.And thou shalt say to them: Thus saith our Lord God: Behold I wil take the children of Israel out of the middes of the nations, to which they are gone: and I wil gather them together on euerie side, and wil bring them to their ground.Et dices ad eos: Hæc dicit Dominus Deus: Ecce ego assumam filios Israël de medio nationum ad quas abierunt: et congregabo eos undique, et adducam eos ad humum suam.
22And I will make them one nation in the land on the mountains of Israel, and one king shall be king over them all: and they shall no more be two nations, neither shall they be divided any more into two kingdoms.E faronne una sola nazione nella lor terra sui monti d'Israele, e un solo sarà il re, che a tutti comanderà, e non saran più due nazioni, né saran più divise in due regni.And I wil make them into one nation in the land on the mountaines of Israel, & there shal be one king ruling ouer them al: and they shal no more be two nations, neither shal they be diuided any more into two kingdoms.Et faciam eos in gentem unam in terra in montibus Israël, et rex unus erit omnibus imperans: et non erunt ultra duæ gentes, nec dividentur amplius in duo regna, 23Nor shall they be defiled any more with their idols, nor with their abominations, nor with all their iniquities: and I will save them out of all the places in which they have sinned, and I will cleanse them: and they shall be my people, and I will be their God.E non si contamineranno più cogl'idoli loro, e colle loro abbominazioni, e colle loro iniquità; e li trarrò salvi da tutti i luoghi, dov'ei peccarono, e li monderò, e saranno mio popolo, ed io sarò loro Dio.Neither shal they be polluted any more in their idols, & their abominations, and al their iniquities: and I wil saue them out of al the seates, in which they haue sinned, & I wil clense them: and they shal be my people, and I wil be their God.neque polluentur ultra in idolis suis, et abominationibus suis, et cunctis iniquitatibus suis: et salvos eos faciam de universis sedibus in quibus peccaverunt, et emundabo eos: et erunt mihi populus, et ego ero eis Deus. 24And my servant David shall be king over them, and they shall have one shepherd: they shall walk in my judgments, and shall keep my commandments, and shall do them.E il mio servo Davidde sarà il loro re, e un solo sarà di loro tutti il pastore, e osserveran le mie leggi, e custodiranno i miei comandamenti, e li metteranno in opera.And my seruant Dauid king ouer them, and there shal be one pastour of them al, they shal walke in my iudgements, and shal keepe my commandments, and shal doe them.Et servus meus David rex super eos, et pastor unus erit omnium eorum. In judiciis meis ambulabunt, et mandata mea custodient, et facient ea: 25And they shall dwell in the land which I gave to my servant Jacob, wherein your fathers dwelt, and they shall dwell in it, they and their children, and their children’s children, for ever: and David my servant shall be their prince for ever.Ed abiteranno la terra, ch'io diedi al mio servo Giacobbe, nella quale abitarono i padri vostri, ed in essa abiteranno eglino, e i loro figliuoli, e i figliuoli de' figliuoli fino in sempiterno; e Davidde mio servo sarà il loro principe in perpetuo.And they shal dwel vpon the land, which I gaue to my seruant Iacob, wherin your fathers dwelt, and they shal dwel vpon it, themselues, and their children, and their childrens children, euen for euer: and Dauid my seruant their prince for euer,et habitabunt super terram quam dedi servo meo Jacob, in qua habitaverunt patres vestri: et habitabunt super eam ipsi, et filii eorum, et filii filiorum eorum, usque in sempiternum: et David servus meus princeps eorum in perpetuum.
26And I will make a covenant of peace with them, it shall be an everlasting covenant with them: and I will establish them, and will multiply them, and will set my sanctuary in the midst of them for ever.È farò con essi alleanza di pace, che sarà un patto sempiterno per essi; e darò loro stabilità, e li moltiplicherò, e porrò in mezzo ad essi il mio santuario per sempre.And I wil make a league of peace to them an euerlasting couenat shal be to them: and I wil found them, and wil multiplie them, and wil geue my sanctification in the middes of them for euer.Et percutiam illis fœdus pacis: pactum sempiternum erit eis. Et fundabo eos, et multiplicabo, et dabo sanctificationem meam in medio eorum in perpetuum. 27And my tabernacle shall be with them: and I will be their God, and they shall be my people.E presso di loro sarà il mio tabernacolo, e sarò loro Dio, ed ei saranno mio popolo.And my tabernacle shal be in them: and I wil be their God, and they shal be my people.Et erit tabernaculum meum in eis: et ero eis Deus, et ipsi erunt mihi populus. 28And the nations shall know that I am the Lord the sanctifier of Israel, when my sanctuary shall be in the midst of them for ever.E conosceranno le genti, ch'io sono il Signore, il santificatore d'Israele, quando il santuario mio sarà in mezzo ad essi in perpetuo.And the Gentils shal know that I am the Lord the sanctifier of Israel, when my sanctification shal be in the middes of them for euer.Et scient gentes quia ego Dominus sanctificator Israël, cum fuerit sanctificatio mea in medio eorum in perpetuum.
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St. Jerome
Bones. "This passage is very famous." (St. Jerome)
Worthington
It insinuates the liberation of the captives and of the Gentiles, as well as the mystery of the resurrection. (Worthington)
St. Jerome
If this were not to take place, it would not be adduced as a figure. (Tertullian) (St. Jerome)
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Challoner
Spirit. That is, life, soul, and breath. (Challoner)
At the resurrection, the same souls shall return to their respective bodies.
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Noise of the bones moving, which denotes the wars of Cyrus and the hurry of the nations to which he restored liberty.
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Haydock
Spirit; wind or soul. The latter animates the body, as the grace (Calmet) of the Holy Spirit does the soul. (Haydock)
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Off, like branches. Notwithstanding these desponding thoughts, God will restore his people, (Worthington) by means of Cyrus. The grave is often put for punishment and grievous calamities, Osee 6:3.
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Associates. When Jeroboam caused the division, some of Israel adhered to Juda. The prophet glued the pieces of wood together, or engrafted them one into the other, to shew that all the people should be united, and the Jews and Gentiles concur to form one church. (Calmet) (Romans 11:17.)
Worthington
Before the latter event took place God united the two kingdoms, to teach us that when we labour for the conversion of heretics, as in England, Catholics must first agree among themselves, that so all may more easily become one fold under one shepherd. (Worthington)
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King. The Jews were long without kings, after the captivity; then they were not of the tribe of Juda, and all did not return. Christ fulfils the prediction.
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Calmet
Idols. The Jews, even many of the priests, worshipped them, under Antiochus. (Calmet)
Haydock
But the Church is never defiled. (Haydock)
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This cannot refer to Zorobabel, who was never king, nor perhaps even governor; as Sasabasar, who seems to have been a Persian, was appointed by Cyrus, 1 Esdras 1:8.
Calmet
Shepherd. David have been one. (Calmet)
St. Jerome
This title is more modest than that of king. (St. Jerome)
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Ever. Let the Jews shew how this has been accomplished. We know that Christ preserves and rule his Church unto the end.
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Calmet
Peace. Can this regard the synagogue? Not a century passed without some flagrant misconduct, or chastisement. But our Saviour is the mediator of peace, Philippians 4:7. (Calmet)
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Spirit.... That is, soul, life, and breath.
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A duble prophecie of two great benefits, the reduction of the Iewes from captiuitie; and of the Gentiles from idolatrie to Christ, wherein also is included the mysterie of resurrection.
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One cause of distrust that the people of Israel should not be restored from captiuitie, was because they were like to drie bones.
Secondly they had al generally lost their hope of restitution.
Thirdly they semed like to trees or plantes cut of at the very root.
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Yet God by his powre and goodnes restored them.
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Before Christ ioyned the Gentils to his Church he first vnited the two kingdoms of Iuda & Israel: signifying that Catholiques which labour for conuersion of heretikes (as now in England) must first agree amongst themselues, & then shal their endeuoures be more effectual. For so al shal sooner be made one fold vnder one shepheard.
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Fulfilled by Christ the good Pastor, who bringeth al nations into one folde vnder one pastor. Ioan. 10. v. 16.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 5.15.1
… And He said unto me, Prophesy to the breath, son of man, and say to the breath, These things saith the Lord , Come from the four winds ( spiritibus ), and breathe upon these dead, that they may live. So I prophesied as the Lord had commanded me, and the breath entered into them; and they did live, and stood upon their feet, an exceeding great gathering.”
Tertulliano † 220 d.C. On the Resurrection of the Flesh 29
… and ye shall know how that I the Lord opened your sepulchres, and brought you, O my people, out of your sepulchres; and I will give my Spirit unto you, and ye shall live, and shall rest in your own land: and ye shall know how that I the Lord have spoken and done these things, saith the Lord.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.20
… But to most of us the mystery of the resurrection is a great one, and difficult of contemplation; it is spoken of in many other passages of Scripture, and is specially announced in the following passage of Ezekiel:
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.12
12. And also through the Prophet Ezekiel, the Resurrection of the dead was manifestly shown, when God brought him forth to the valley and showed him many bones, and made him pass by them round about them, and said to him:— Son of Man, will these bones live? And Ezekiel said to Him:
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.30
… And other texts thou heardest before, in what was said about Baptism; Then will I sprinkle clean water upon you , and the rest; a new heart also will I give you, and a new spirit will I put within you ; and then immediately, And I will put My Spirit within you . And again, The hand of the Lord was upon me, and carried me out in the Spirit of the Lord
san Gregorio di Nissa † 395 d.C. On the Soul and the Resurrection 1
… For instance, Ezekiel leaps in the spirit of prophecy over all the intervening time, with its vast duration; he stands, by his powers of foresight, in the actual moment of the Resurrection, and, as if he had really gazed on what is still to come, brings it in his description before our eyes. He saw a mighty plain
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.71
… Behold I bring upon you the Spirit of life, and I will lay sinews upon you, and will bring up flesh upon you, and will stretch skin over you, and will put My Spirit into you, and ye shall live, and know that I am the Lord. And I prophesied as He commanded me. And it came to pass when I was prophesying all these things, lo, there was a great earthquake.”
san Girolamo † 420 d.C. To Pammachius against John of Jerusalem 29
… Listen to the Saviour saying: “And my flesh rests in hope.” And elsewhere, “His flesh saw not corruption.” And again, “All flesh shall see the salvation of God.” And must you be for ever making the body a twofold thing? Rather quote the vision of
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 3.6
And who is it that restored to the corpses their proper souls when the dead rose again,
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 7.21
… And, as it shared, through their close union, in its hardships, so also it bestows upon it a portion of its joys, gathering it up entirely into itself, and becoming with it one in spirit and in mind and in God, the mortal and mutable being swallowed up of life. Hear at least how the inspired Ezekiel discourses of the knitting together of bones and sinews,
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san Metodio d'Olimpo † 311 d.C. From the Discourse on the Resurrection, Part I 1
… when our tabernacles are put together in the perfect order of immortality and harmony, and raised up from the dust in incorruption; when the dry bones,
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san Giustino † 165 d.C. The First Apology 52
… And that these things also have been foretold as yet to be, we will prove. By Ezekiel the prophet it was said: “Joint shall be joined to joint, and bone to bone, and flesh shall grow again; and every knee shall bow to the Lord, and every tongue shall confess Him.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 10.3.2
2. Then was fulfilled the prophetic utterance which mystically foretold what was to take place: “Bone to bone and joint to joint,”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.6
… For it was much more improbable that, from that condition, it should reach its present development, than that, as it now is, it should attain to the height of renown. For ever since it began to be gathered together, by Him Who quickeneth the dead, bone to its bone, joint to joint, and the Spirit of life and regeneration was given to it in their dryness,
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —This is more distinctly taught by the divine Ezekiel,
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.27
And again, the blessed Ezekiel says: And it was as I prophesied, and behold a shaking and the bones came together, bone to his bone, each to its own joint: and when I beheld, lo, the sinews came up upon them and the flesh grew and rose up on them and the skin covered them above
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sant'Ambrogio † 397 d.C. On the Holy Spirit 3.19
… “Come, O Spirit, and breathe upon these dead, and they shall live. And I prophesied as He commanded me, and the Spirit of life entered into them, and they lived, and stood up on their feet an exceeding great company.”
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.75
… I have spoken, and I will perform it, saith the Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 60.2
… “Mortify your members which are upon earth.” But when he had smitten Edom, he smote “twelve thousand in the valley of salt-pits.” Twelve thousand is a perfect number, to which perfect number also the number of the twelve Apostles is ascribed: for not to no purpose is it, but because through the whole world was to be sent the Word. But the Word
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.20
… For the third day will rise on the new heaven and the new earth, when these bones, the whole house of Israel,
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.59
… Therefore prophesy, and say, Thus saith the Lord, Behold, I open your monuments, and I will bring you forth from your monuments, and I will bring you into the land of Israel; and I will put my Spirit upon you, and ye shall live; and I will place you into your land: and ye shall know that I the Lord have spoken, and will do it, saith the Lord.”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 5.15.1
… and ye shall know that I am the Lord , when I shall open your sepulchres, that I may bring my people again out of the sepulchres: and I will put my Spirit into you, and ye shall live; and I will place you in your land, and ye shall know that I am the Lord . I have said, and I will do, saith the Lord .”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.34.1
… For the dew from Thee is health to them.” And this again Ezekiel also says: “Behold, I will open your tombs, and will bring you forth out of your graves; when I will draw my people from the sepulchres, and I will put breath in you, and ye shall live; and I will place you on your own land, and ye shall know that I am the Lord .”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 18.15
… and again elsewhere, Who shall raise up on the earth my skin, which endures these things . And Esaias the Prophet says, The dead men shall rise again, and they that are in the tombs shall awake . And the Prophet Ezekiel now before us, says most plainly, Behold I will open your graves, and bring you up out of your graves
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 44
44. But that you may not suppose this to be a novel doctrine peculiar to Paul, I will adduce also what the Prophet Ezekiel foretold by the Holy Ghost. “Behold,” saith he, “I will open your graves and bring you forth out of your graves.”
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sant'Ambrogio † 397 d.C. On the Holy Spirit 3.19
… And I prophesied as He commanded me, and the Spirit of life entered into them, and they lived, and stood up on their feet an exceeding great company.” And farther on God says: “Ye shall know that I am the Lord, when I shall open your graves, that I may bring My people out of their graves, and I will give you My Spirit, and ye shall live.”
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sant'Agostino d'Ippona † 430 d.C. City of God 18.34
… And I will save them out of all their dwelling-places wherein they have sinned, and will cleanse them; and they shall be my people, and I will be their God. And my servant David shall be king over them, and there shall be one Shepherd for them all.”
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san Melitone di Sardi † 180 d.C. Melito, the Philosopher 9
The walking of the Lord —the delight of the Deity in the walks of His elect. In the prophet: “I will walk in them, and will be their Lord.”
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3. Fili hominis, putasne vivent ossa ista? — Ad litteram ossa arida vocat Judæos in Babylone captivos, squalore confectos, et quasi aridos ac emortuos; eo quod non haberent spem reditus in patriam, ut patet vers. 11. Consequenter suscitationem et vitam eorum vocat liberationem a captivitate, quæ eis erat instar mortis. Est metaphora, vel potius parabola, aut ænigma sumptum ab ossibus hominum mortuorum, qui resurgent in die judicii. Rursum, per ossa hæc arida, puta per Judæos in Babylone quasi emortuos, intelligit peccatores, qui per peccatum perdiderunt animæ vitam, id est gratiam Dei. Unde his dicit: «Audite verbum Domini;» quia hi per prædicationem verbi Dei convertuntur, et a peccato resurgunt, uti jam plenius dicam.
Et eduxit me in spiritu Domini, — q. d. Non corporaliter, sed mente et spiritu raptus a Domino egressus sum in campum. Hoc est, non reipsa, sed per propheticam visionem ivi in campum. Secundo, «in spiritu,» id est, virtute et impulsu «Domini.»
Et dimisit me in medio campi, — in campo Sennaar, sive Babylonis: ibi enim erant ossa arida, id est, Judæi in captivitate pene exsucci et emortui, uti mox fusius dicam. Hinc symbolice D. Soto, et ex eo Noster Joannes Salas, I II, Quæst. V, art. 4, tract. II, disp. 14, sect. vii, censent omnes homines resurrecturos in eodem loco et campo, puta in valle Josaphat, ubi fiet judicium: eo ergo singulorum ossa ex toto orbe transferenda esse ab angelis, ut ibi communiter omnes resurgant. Verum non minus probabiliter Richardus in IV, dist. xlviii, art. 1, Quæst. VII, et Franciscus Suarez tom. II, part. III, disp. L, sect. vii, censent quemque resurrecturum esse eo loco ubi fuerit cadaver, et ossa, aut major eorum pars: ibi enim per angelos adducendas alias partes; indeque singulos jam resuscitatos transferendos in vallem Josaphat, ad tribunal Christi. Illudque innuit hic Ezechiel, vers. 12, dicens: «Ecce ego aperiam tumulos vestros, et educam vos de sepulcris vestris, populus meus, et inducam vos in terram Israel.» Campus ergo hic fuit integra Babylonia ad litteram, qui symbolice significabat totum orbem. Hic enim per speciem hujus campi menti Prophetæ, per visionem elevatæ, objectus fuit quasi parvus quidam campus, huic similis: sicut S. Benedictus, mente elevatus, in Deo vidit totum orbem in specie globi. Idem significat Christus, Joan. v, 28: «Omnes qui in monumentis sunt, audient vocem Filii Dei: et procedent qui bona fecerunt, in resurrectionem vitæ; qui vero mala egerunt, in resurrectionem judicii.»
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5. Ego intromittam in vos spiritum — vitalem. «Per resurrectionis parabolam de restitutione Israelis prophetat,» ait S. Hieronymus. Itaque grammatice, quasi in cortice litteræ significat resurrectionem mortuorum, et sub hac quasi parabola significat liberationem Judæorum e captivitate, in qua quasi ossa arida sine spiritu et vita, id est omni carentes consolatione et vigore, sine ulla spe inde evadendi jacebant. Qui enim in captivitate et miseriis vitam degunt, in sepulcris habitare perhibentur, ut Psalm. LXVII, 7: «Qui educit vinctos in fortitudine, similiter eos qui exasperant, qui habitant in sepulcris.» Vere enim ait Poeta: «Non est vivere, sed valere, vita.» In jure quoque civili servitus censetur esse mors civilis, sicuti libertas censetur esse vita civilis. Secundo, sub typo liberationis e captivitate Babylonica, quam perstringit et quasi præsupponit, proprie ad litteram intelligit peccatorum, qui, quasi ossa arida sine spiritu et gratia, quæ est vita animæ, in peccato captivi tenentur, ut ex eo nulla vi naturali exsurgere possint, resuscitationem per afflatum spiritus et gratiæ Christi. Est ergo gemina hic quasi parabola, id est geminus ejus sensus litteralis (illo enim involvit simul typum cum antitypo); sed unus alteri subordinatus, et quasi subalternus, uti explicui Canon. V. Itaque ex hoc loco et ex hac parabola recte probamus fore resurrectionem corporum, ut docet Tertullianus lib. De Resurr. carnis, cap. xxix: «Non enim, inquit, posset de ossibus figura (parabola) componi, si non idipsum et ossibus eventurum esset.» Sic et S. Ambrosius, lib. De Fide resurrectionis, Theodoretus, Justinus, Apol. II pro Christianis; Cyprianus, lib. III ad Quirinum cap. lxix; Cyrillus Hierosolymitanus, Catechesi 18; S. Augustinus, lib. III De Doctrina Christiana, cap. xxxiv, Irenæus, lib. V, cap. xv, et S. Hieronymus qui idipsum ita probat: «Nunquam enim poneretur similitudo resurrectionis ad restitutionem Israelitici populi significandam, nisi staret ipsa resurrectio, et futura crederetur, quia nemo de rebus non exstantibus incerta confirmat.» Hinc S. Ambrosius, lib. De Fide resurr., ossa hominum in sepulcris jacentia vocat semina æternitatis, quod ea post carnem consumptam supersint, sicut post pomum semina, ex quibus Deus hominem suscitabit, quasi novam arborem, qui in æternum vivat: ossa ergo reviviscentia, quasi semina repullulantia, florem Sanctis proferent immortalitatis: flos enim resurrectionis est immortalitas, inquit S. Ambrosius. Hinc S. Hilarius in Psalm. LII, 6: «Spes, ait, æternitatis in ossibus significari solet: ex quo dictum est: Hoc nunc os ex ossibus meis, quod B. Apostolus, quia magnum mysterium est, ad Christum et Ecclesiam refert, quæ ex Adam sui æternitate, æternitatis substantiam mutuatur, quod in Domini vulnerato licet corpore confixoque non frangitur: Os, inquit, ejus non conteretur: quia, cum fuerit vis passionis in carne, in æternam tamen divinitatis et impassibilem naturam nihil licuit passioni. Integram autem et incorruptam spem æternitatis significari in ossibus, etiam illic meminimus, ubi dicitur: Custodit Dominus omnia ossa eorum, unum ex his non conteretur; quia secundum demonstratam Ezechieli resurrectionem, sacramentum ejus sub ossium significatione sit revelatum.» In ossibus ergo est quasi vis seminalis resurrectionis, non naturalis et physica, sed moralis et obedientialis: quia a Deo destinata et reservata sunt resurrectioni. Ita Franciscus Suarez, III part. disp. L, sect. IV. Rursum, ossa hæc inter se colligata, et congrue aptata erant quasi organa musica, quibus Deus flatum immisit ad reddendam vitæ harmoniam. Sic corpus Adami fuit quasi lyra, membra quasi fistulæ, in quæ Deus inspiravit spiraculum vitæ, ut convenientem Domino offerrent melodiam, ait S. Chrysostomus. Hinc inter omnia resurrectionis symbola quæ vera sunt (nam phœnix est fabula), nullum similius et significantius est hydrargyro, sive argento vivo. Hoc enim, si manu deducas (uti reipsa expertus sum) in minutissimas arenulas, et quasi atomos, ita ut in pulvisculos evanescere videatur; mox ut eos rursum manu associas et conjungis, in pristinam hydrargyri formam confluendo redeunt, et quasi reviviscunt. Notavit hoc Gabriel Fallopius, medicus Mutinensis in hydrargyro, et multis sæculis ante eum S. Gregorius Nyssenus, lib. De Creatione hominis, cap. xxviii. Aliud symbolum resurrectionis est semen, quod in terram jactum moritur, sed in vere repullulat, novumque granum et semen producit, quod affert Apostolus I Cor. xv, 37. Verum non resurgit semen idem numero, sed idem specie: in hydrargyro autem idem numero quasi resurgit, sicut in resurrectione idem numero corpus quod vixit, resurget. Porro est hic hysterologia, sive ordo narrationis inversus: nam primo narrat quod factum est ultimo loco. Primum enim ossa juncta sunt, deinde nervis et carnibus tecta, postremo spiritum receperunt, ut patet vers. 8 et 9. Ita Maldonatus.
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7. Factus est autem sonitus, — id est strepitus ossium, quæ movebantur et transferebantur, ac accedendo ad alia collidebantur, et edebant strepitum. Significat hic strepitus, primo, sonitum Judæorum, et jubilum exsultantium de sua liberatione et reditu, ad eumdemque se comparantium, et sua convasantium. Secundo, sub hoc typo significat peccatores concione commoveri ad scelerum detestationem, eaque plangere. Ingens enim in corde peccatoris fit commotio, et strepitus affectuum inter se colluctantium, dum convertitur. Commotio significat attritionem, vel contritionem de peccatis in fieri, sive in actu inchoato. Tum enim necdum vivit, id est justificatur homo: sed cum ad eam quasi in facto esse infunditur gratia justificans. Grammatice significat motum, quo ab angelis ossa in resurrectione invicem unientur. Tunc enim ingens fiet tum terræ et sepulcrorum, tum ossium inde exeuntium, et ad se invicem accedentium commotio. Symbolice significat motum Judæorum in Babylone, qua quilibet ad juncturam suam, id est tribum et familiam, movebatur, ut ei adhæreret et cum ea rediret in Judæam. Docet ergo, ait Tertullianus loco citato, quod Judæorum populus «emortuus, exaridus, et dispersus in campo orbis recolligi habeat, et recompingi os ad os, id est tribus ad tribum, et populus ad populum, et recorporari carnibus facultatum, et nervis regni: atque ita de sepulcris, id est habitaculis captivitatis tristissimis atque teterrimis, educi, et refrigerii nomine respirare, et vivere exinde in terra sua Judæa.» Verum sub hoc quasi typo rursum intelligit compunctionem et commotionem peccatoris, dum convertitur, ut dixi.
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9. A quatuor ventis, — quia in omnes plagas dispersi sunt mortui et captivi. Hinc exinde veni, o spiritus Dei tum essentialis, tum notionalis, id est o Spiritus Sancte! et affla eis spiritum vitæ, mortuis, ut resurgant; captivis spiritum, id est vires, animum et audaciam tribue redeundi; peccatoribus da spiritum gratiæ, ut justificentur. Apposite animam comparat vento: quia vento, id est spiratione et exspiratione, quam causat anima, vivimus. Porro animæ dicuntur ad corpus venturæ a quatuor ventis, tum quia ibi reliquerunt corpora sua, dum mortui sunt homines: anima enim videtur ibi esse, ubi remansit, dum suum destituit corpus; tum quia aliæ e cœlo venient, aliæ e purgatorio, aliæ e qualibet mundi plaga, puta animæ eorum qui morientur in die judicii in qualibet orbis parte. Hæ enim subito inde ad suum corpus revocabuntur, dum resurgent.
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11. Ossa hæc universa, domus Israel, — q. d. Ossa hæc significant domum Israel, quæ fuit in Babylone captiva, quasi in sepulcro fuisset mortua. Hic applicat parabolam Judæis in Babylone captivis, qui de se suoque reditu actum putabant; neque plus esse spei, ut in libertatem et patriam restituerentur, quam ut ossa illa reviviscerent. Deus ergo ostendit se et hoc et illud efficere posse. Aruerunt ossa nostra, — q. d. Jamdiu mortui sumus, omnem vigorem, spiritum et fortitudinem perdidimus. Mystice S. Clemens, lib. V Const. Apost. cap. vi, censet Judæos hæc dixisse, eo quod non crederent futuram resurrectionem, quibus proinde respondet Deus, spondetque resurrectionem, dicens: «Ecce ego aperio sepulcra vestra, et educo vos ex eis,» etc.
Our Hope Has Perished Periit spes nostra — in patriam revertendi. Abscissi sumus. — Sicut ramus a radice avulsus spem vitæ non habet, ut radici rursum jungatur: ita nos a patria avulsi non speramus reditum, ut ei jungamur. Sic peccator non sperat veniam, imo sæpe desperat, nisi a spiritu Dei spes ei affletur. Ossa ergo hæc arida symbolum sunt extremæ calamitatis, in qua omnia videntur homini naturæ vires metienti esse desperata; sed tunc Deus invocatus maxime adesse et opitulari solet, etiam supra naturam. Ita permisit Deus Judæos in Babylone atteri et consumi quasi usque ad ossa, ut eos doceret sperare in rebus desperatis, Deumque invocare, ac invocatus gloriose eos liberaret, et quasi a morte suscitaret. Hæc est quod ait Isaiæ xxvi, 19: «Vivent mortui mei, interfecti mei resurgent:» «mei,» hoc est meo imperio, nutui et virtuti subditi, ut eos a morte suscitem; hinc subdit Isaias: «Expergiscimini, et laudate qui habitatis in pulvere; quia ros lucis ros tuus,» q. d. Quam facile ros herbas aridas irrigando vegetat, et quasi vivificat: tam facile ego Deus, mea gratia et virtute vos aridos et mortuos ad vitam revocabo. Quare tunc beati dicent illud Psalm. LIV, 20: «Omnia ossa mea dicent: Domine, quis similis tibi?»
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12. Aperiam tumulos. — Tumulos et sepulcra vocat carceres Chaldææ, et sub his carceres peccati: captivitas enim dicitur mors civilis, q. d. Ego vos liberabo a Babylonica servitute, ac pariter mundum eripiam a captivitate peccati.
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14. Humum vestram, — scilicet Judæam, et sub hac intelligit Ecclesiam.
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16. Sume tibi lignum unum. — Chaldæus, tabulam; Septuaginta, virgam unam: resurrectionem et reditum a Babylone hactenus descripsit per parabolam ossium aridorum reviviscentium: nunc eadem describit per aliam, sed similem parabolam ramorum, sive lignorum aridorum in manu Ezechielis unitorum, et quasi reviviscentium, ut fiant velut una arbor. Illa ab animalibus sumpta est; hæc a plantis, quæ similem habent animam et vitam: habent enim suas venas, fibras, medullam, succum, ramos quasi membra, radices quasi cor et stomachum, folia quasi comam, fructus quasi proles, instar animalium. Unde homo vocatur arbor inversa. Rursum, semen in terra moriens et mox revirescens, ac arbor in hieme quasi moriens, in vere reviviscens, symbolum est resurrectionis, uti ex Apostolo et S. Augustino docui I Cor. xv, 36. Porro arbor hæc conflata ex duobus lignis, quasi ramis reviviscentibus, apposite significat Ecclesiam, quæ ex variis hominibus et gentibus, antea sceleratis, et per peccata mortuis, nunc per gratiam reviviscentibus, conflatur, et in Christo coalescit. Vide Origenem homil. 7 in cap. x Levit. Jubetur ergo hic Propheta a Deo sumere duo ligna, id est sceptra, scilicet unum Juda, cui adhæret Israel, id est tribus Benjamin et Levi; alterum Joseph, sive Ephraim, id est decem tribuum: hæcque duo in unum conjungere, ut fiat unum sceptrum, unum scilicet regnum, et una respublica. Nota: Sub duobus lignis significat duo regna, scilicet, unum Juda, alterum decem tribuum, quod vocat Samariam, Joseph et Ephraim: quia ex tribu Joseph, sive Ephraim (Ephraim enim fuit filius Joseph, et ab avo Jacob, Manassi fratri seniori prælatus, factus est primogenitus, Genes. xlviii, 20; quocirca tribus Joseph vocata est tribus Ephraim, Numer. I, 10) ortus fuit Jeroboam, primus rex Israelis, sive decem tribuum, rebellionis contra Judam et domum Davidis auctor. Secundo, hæc duo ligna conjuncta sunt: quia e decem tribubus multi se junxerunt Judæ, cum sub Zorobabel, Esdra et Nehemia omnes e Babylone redierunt in Judæam, et coaluerunt in unam rempublicam. Tertio, sub his significat unionem Judæorum et gentium in Ecclesia Christi. Christus enim «fecit utraque unum,» Ephes. II, 14, ut «in illo non sit Judæus, et Græcus, sed omnes sint unum,» Col. III, 11. Unde subdit: «Et erunt in unionem in manu tua,» id est, ita ea junges, junctaque manu gestabis, ac si unum esset lignum.
Joseph, The Stick Of Ephraim Joseph ligno Ephraim, — id est, ut Chaldæus, quasi fugitivi, aut captivi, ibique aliarum gentium idola et peccata imbiberunt. Nam, ut ait Psalmista, Psalm. cv, 35: «Commixti sunt inter gentes, et didicerunt opera eorum.» Joseph qui est tribus vel regnum Ephraim. Inde enim dictæ sunt duodecim vel tredecim tribus, quasi duodecim virgæ ex eodem trunco, scilicet patre Jacob, prodeuntes. Nomen enim שבט schebet virgam et sceptrum, indeque tribum significat: quæque enim tribus suam habebat virgam, ut patet Num. xvii, 2.
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19. Assumam lignum Joseph (id est tribum et regnum Joseph, sive decem tribuum), quod est in manu Ephraim, — quia primus rex Israelis Jeroboam, et fere alii sequentes fuere ex tribu Ephraim. Unde Chaldæus vertit, quæ est tribus Ephraim. In manu ejus. — Ita Romana; «ejus,» scilicet Dei; hebraice, in manu mea, scilicet Dei: ego enim Deus hic loquor; Septuaginta, in manu Juda, q. d. Hominum malitia et æmulatione, cum unum esset regnum Judæorum, sub Roboam et Jeroboam scissum est in duo: mea vero potentia cum duo sint, aut potius nullum, rursum unum fient: sicut tu duo ligna in manu tua ita junxisti, ut unum esse videantur. Hoc autem fecit Deus non tam per Zorobabel, quam per Christum. Hic enim sustulit æmulationem et contentionem inter Judæos et Samaritas, ac utrosque in sua Ecclesia Deo sibique conjunxit, uti ipse ait, Joan. IV, 21.
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22. Faciam eos in gentem unam, — in unum populum fidelem et christianum. In montibus Israel, — in Ecclesia Catholica: hæc enim est vera Sion, et Israel. Vide dicta Isaiæ cap. II, 22.
Et rex unus erit omnibus imperans, — puta, unus rex Christus. «Unum enim imperii corpus, unius animo regendum videtur,» ait Tacitus, lib. I Annal., sicut ab uno gubernatore una navis. Si plures des, turbas afferes, non aliter quam «si duo soles velint esse, periculum est, ne incendio omnia perdantur,» inquit Servinus. Hic legimus, imo ipsi vidimus, «discordantis sæpe patriæ non aliud remedium fuisse, quam si ab uno regeretur,» ait Tacitus lib. I. Nam, ut ait Plato in Polit.: ὁ βασιλεύς ὡς Θεός ἐξ ἀνθρώπων: rex, Deus quispiam humanus est. Et Callimachus: Ex Jove sunt reges. Unde et Homerus, διοτρεφέας βασιλῆας, a Jove educatos reges nuncupat. Et Livius, lib. XXVI: «Regnum (monarchia) ait, res inter deos hominesque pulcherrima.» Denique Homerus, Iliad. β: Let there be one ruler, One king. Let there be a single master, A single prince.
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Εἷς κοίρανος ἔστω Εἷς βασιλεύς
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Herus unicus esto, Unicus et princeps.
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23. De universis sedibus (id est habitaculis) suis, — in quibus vel habitarunt, vel dispersi fuerunt quasi fugitivi, aut captivi, ibique aliarum gentium idola et peccata imbiberunt.
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24. David rex super eos, — id est Christus filius Davidis erit rex et pastor omnium fidelium. Huc alludit Christus, Joan. x, 16, dicens: «Et alias oves habeo, quæ non sunt ex hoc ovili: et illas oportet me adducere, et fiet unum ovile et unus pastor.» Unde de iis ait: «In judiciis,» id est præceptis, «meis ambulabunt super terram, quam dedi servo meo,» id est in Sion, id est in Ecclesia christiana. 25. Princeps eorum in perpetuum, — quia «regni ejus,» scilicet Christi, «non erit finis,» Luc. I, 33. 26. Fœdus pacis, — novum Testamentum quod nos Deo reconciliat, et totum spirat pacem, amorem, concordiam. Vide cap. xxxiv, 25. Porro ait, «percutiam fœdus,» id est sanciam, paciscar, condam: quia fœdera et pacta iniri solent stipulatione, id est mutua percussione manus; et quia sanciebantur percussione et mactatione victimarum fœderalium. Unde Poeta:
I Will Establish Them Stabant, et cæsa firmabant fœdera porca.
I Will Set My Sanctuary Inde phrasis, icere, id est percutere, fœdus.
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Fundabo eos — in Ecclesia, quasi firma terra et fundamento, imo petra.
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Dabo sanctificationem (id est sanctitatem) meam, — vel S. Eucharistiæ sacramentum, ait H. Pintus. Sed nota: Hebraice est מקדשי micdaschi, id est, sanctuarium, sive templum meum, ut vertit Chaldæus, q. d. Habitabo cum christianis in Ecclesia, uti cum Judæis olim habitabam in templo. Ita Vatablus. Hinc christiani sunt templum, in quibus habitat Deus, ut ait Apostolus, I Cor. III, 16, et II Cor. vi, 16. Vide ibi dicta. Septuaginta vertunt sancta, in plurali, eodem sensu: nam ita vocant sanctuarium, quod olim divisum erat in Sanctum, et Sanctum sanctorum; licet H. Pintus per sancta accipiat septem sancta Ecclesiæ Sacramenta. 27. Et erit tabernaculum meum in eis. — Nota: Ecclesiam vocat tabernaculum, uti paulo ante sanctuarium, vel templum vocavit. Ecclesia enim militans hic quasi degit in tabernaculo. 28. Sanctificatio. — Hebraice sanctuarium, scilicet templum, id est Ecclesia sancta, ut dixi vers. 26. Huc alludit S. Joannes, Apoc. xxi, 3, imo hæc ipsa Ezechielis verba citat, eaque adaptat Jerusalem cœlesti: in ea enim complebuntur, cum in terrestri, puta in Ecclesia militante, inchoentur, illudque innuit vox in perpetuum. Noster Turrianus, lib. De Eucharistia, hæc accommodat S. Eucharistiæ, in qua Deus, puta Christus, corporaliter residet, ac per eam in Ecclesia quasi in tabernaculo suo remanet et habitat. Est hoc capite locus didacticus, æque ac moralis de futura omnium hominum resurrectione. Voluit enim Deus hoc schemate ossium reviviscentium acuere in Judæis, æque ac in Christianis, fidem et spem resurrectionis, quæ acer est stimulus ad omnem virtutem. Nam, ut ait Tertullianus: «Spes Christianorum, est resurrectio mortuorum.» Hac de causa eamdem Deus sæpius claris miraculis hominibus repræsentavit. Primo, conservando corpora Sanctorum incorrupta. Hoc enim est specimen, et quasi præludium resurrectionis. Tempore Theodosii Imperatoris, anno Christi 430, cum, ut multi referunt (licet id neget Baronius), magna Constantinopoli esset de resurrectione mortuorum dissertatio, Deus miraculo rem definivit. Nam in lucem produxit septem fratres sanos et vegetos, qui Ephesi sub Decio fugientes persecutionem, in spelunca latuerant et dormierant a Decio usque ad Theodosium, id est annos 181. Unde Theodosius, ut eos videret, Ephesum profectus est: exstat eorum quasi Sanctorum, titulo Septem dormientium, memoria in Martyrologio 27 julii. Testatur Metaphrastes in Vita S. Antonomi, Episcopi et martyris, se vidisse ejus reliquias in sepulcro integras et vividas post ducentos a morte annos, adeo ut etiam coma capitis esset illæsa, et formæ character consisteret integer, pelle firma et extensa, ne amissis quidem pilis labri superioris. Figura quoque corporis suam conservabat compagem, sine ulla partium a se invicem disjunctione. Sumus supra annum 352, inquit Thomas Bozius, lib. XIII De Signis Ecclesiæ, cap. III, ex quo Ubaldus Episcopus Eugubinus e vita migravit, et tamen ego bis aspexi vivida immaculataque ejus membra, ac propius intuitus sum sacerdotum manibus attrectari, et in omnes partes versari, perinde ac si caro viva esset, non corruptioni obnoxia. Ita anno Domini 771, Huberti Episcopi Leodiensis corpus, dum decimo septimo anno a morte ejus elevaretur, integrum illæsumque cum cæsarie, et mirifice fragrans repertum est, ut habet ejus Vita 3 novembris. Ita S. Claudii Archiepiscopi Bisuntini corpus usque in præsens in S. Eugendi ecclesia, cunctis admirantibus incorruptum et integrum monstratur, innumeris coruscans miraculis, ut habet ejus Vita die 6 junii. Ita anno Domini 1170, S. Sigeberti regis Francorum corpus integrum inventum est, ac si dormiens illic jaceret, cum jam 572 annos jacuisset in sepulcro, inquit Sigebertus monachus in Vita ejus 1 februarii. S. Ferreolus martyr, sepultus Viennæ in Gallia, post multos annos inventus est integer et illæsus, ut videretur dormire, neque colore faciei demutatus, neque capillorum decisione turpatus, neque ulla putredine resolutus, inquit Gregorius Turonensis, De Miraculis S. Juliani, cap. II. Ita et S. Xaverii corpus virgineum Deus ad hæc usque tempora integrum illæsumque conservat. Hæc sunt præludia resurrectionis. Secundo, resurrectionem hanc futuram demonstravit Christus, ostendens se multoties post mortem in corpore glorioso: item Sancti apparentes post mortem. Ita S. Acholius Episcopus Thessalonicensis apparuit S. Ambrosio, dicens se in cœlo requiescere, uti ipse refert, lib. III, epist. 22. Ita S. Eugenia matri mæstæ apparens habitu splendidissimo, cum multis virginibus: «Noli, ait, flere, sed lætare: nam ego, et pater Philippus vivimus in quadam ineffabili martyrum lætitia una cum Christo versantes, et conregnantes, qui te etiam non post multos dies ad hanc vitam evocabit. Meis autem fratribus conserva firmum ac stabile, quod est in Christo, signaculum, et assidue hortare, ut sint etiam mihi fratres animis, ut sic totum genus offeramus pulchrum donum Domino.» Ita habet ejus Vita, cap. xxxvii, apud Surium 25 decembris. Ita S. Agnes post mortem parentibus apparuit, dicens: «Ne me quasi mortuam lugeatis; nam una cum his virginibus vivo apud illum in cœlis, quem in terris tota mente dilexi,» uti refert S. Ambrosius, serm. 90. Tertio, per unionem membrorum abscissorum ad corpus, vel eorum gestationem. Scribit S. Gregorius, III Dialog. XIII, S. Herculani Episcopi et martyris caput, quo a Totila truncatus erat, quadragesimo post die in sepulcro inventum fuisse ita unitum corpori, ac si nulla ferri incisio illud tetigisset. S. Wenceslaus Bohemiæ rex, ab iniquissimo fratre suo Boleslao interfectus, inventus est integer, discissaque auricula rursus capiti adhærebat. Ita Dubravius, lib. IV Histor. Bohem. Memorabile, et pene inauditum est, quod legimus in Vita S. Stanislai, Episcopi Cracoviensis, celebrantque Poloni in Sanctorum suorum Breviario, nimirum Boleslaum regem trucidasse S. Stanislaum, mox ministros regis ex rabie corpus Sancti in partes 72 dissecuisse, easque canibus et avibus devorandas projecisse: verum cœlitus advolantes aquilæ, Sancti corpori custodes et tutores se præbuere. Post biduum clerus animos resumens, Episcopi sui membra requisivit et composuit. Res mira: Dei virtute factum est, ut illico ita simul concrescerent, ac si nunquam divulsa fuissent. Digitus unus deerat, sed ne istum quidem diu latere passus est Deus. Lucerna cœlestis digitum in vicinam piscinam conjectum, et a pisce devoratum demonstravit, quem exenterantes, digitum exemerunt, suoque loco restituerunt. Hoc est quod vidit hic Ezechiel, ossa ossibus, carnem carni, membra membris sociari; utique aperto symbolo et argumento resurrectionis futuræ. Nimirum Dominus custodit ossa Sanctorum suorum, unum ex his non conteretur. Quocirca S. Ambrosius in Natali S. Nazarii et Celsi: «Honoro ergo, inquit, in carne martyris exceptas pro Christi nomine cicatrices: honoro viventis memoriam in perennitate virtutis: honoro per confessionem Domini sacratos cineres: honoro in cineribus semina æternitatis: honoro corpus quod mihi Dominum meum ostendit diligere, quod me propter Dominum meum docuit mortem non timere. Cur autem non honorent corpus illud fideles, quod reverentur et dæmones? quod et afflixerunt in supplicio, sed glorificant in sepulcro. Honoro itaque corpus, quod Christus honoravit in gladio, quod cum Christo regnabit in cœlo.» Non minus mirabile, magis etiam evidens resurrectionis argumentum, imo testimonium est, quod subjicio. Idem S. Stanislaus, cum a Boleslao rege urgeretur proferre tabulas vel testes venditionis agri, quem a Petro quodam ante triennium defuncto pro Ecclesia emerat, nec quisquam auderet pro eo testimonium ferre, omnibus regis iram metuentibus; ipse spiritu zeloque Dei correptus: «Quoniam, inquit, diminutæ sunt veritates a filiis hominum, de terra veritas oriatur, et justitia de cœlo prospiciat. In nomine Jesu Christi cui servio, et cujus Ecclesiam tueor, recipio me abhinc tertio die ipsum Petrum vivum, testem veritatis et æquitatis causæ meæ ad hoc tribunal adducturum.» Inde tres dies orationi et jejuniis vacans, adit Petri sepulcrum, eumque nomine Dei omnipotentis compellans: «Exi, inquit, foras, Petre, ac sepultæ a vivis veritati mortuus de sepulcro perhibe testimonium.» Prodit ille triennalis mortuus, quem dextra apprehensum Stanislaus ad tribunal regis adducit. Tum ille: «Ego sum, inquit, Petrus, qui testimonium veritatis redditurus ex quietis sedibus huc venio. Huic ego rus meum justo pretio vendidi, et addixi.» Regem deinde ac hæredes suos increpat, quod sancto viro negotium absque causa facessant. Ita habet ejus Vita et Breviarium Polonicum die 13 maii. Ecce hic in Petro redivivo non tantum caro carni, et ossa ossibus copulata fuerunt; sed et «ingressus est in ea spiritus, et vixerunt,» quod ait Ezech. vers. 10. S. Dionysius Areopagita, capite plexus, se erexit, et resumptum caput ad duo fere milliaria portavit, uti refert Hilduinus in ejus Vita. SS. Ursus et Victor martyres, cum sexaginta sociis Thebæis sub Diocletiano et Maximiano capite truncati, et in flumen projecti, flumine egressi sunt, capita in manibus portantes, et ad locum, ubi nunc in honore eorum fabricata est ecclesia, revenerunt. Mirabilia hæc, sed mirabiliora succedunt. Sancti enim martyres genua ad terram flectentes, quasi unius horæ spatio, priusquam corpora sua ad terram deponerent, cunctis cernentibus, orabant. Oratione facta, corpora sua ad terram dimiserunt, ac si dicerent: «Hæc requies nostra in sæculum sæculi.» Ita habet eorum Vita. Anno Domini 306, sub Daciano, S. Lambertus ob Christi fidem ab hero capite truncatus est, qui mox, resumpto capite, ultra quatuor passuum millia profectus est ad locum, ubi multi jacebant martyres occisi; tum dixit: «Exsultabunt sancti in gloria,» responderunt illi: «Et lætabuntur in cubilibus suis.» Ita Vasæus.
37:1
… In Is. 26, 19 è la più antica attestazione esplicita della risurrezione (= « salire » dalla f.: Iob. 7, 9). Le promesse divine di redenzione e di restaurazione spirituale si presentano come liberazione dalla f. (Os. 13, 14 = I Cor. 15, 55; Is. 25, 8; 26, 19, ecc.; Ez. 37, 1 sgg.; Iob. 19, 15 sgg.; Dan. 12, 2) come « risurrezione dai morti » (Rom. 11, 15); il risorgere dall'abisso-necropoli (« dai morti ») è la suprema speranza messianica (cf. I Cor. …
37:6
2. Quando si parla nel Vecchio Testamento della rūah, si pensa alla vita partecipata all'uomo da un soffio divino (Zach. 12, 1; Iob. 12, 10; cf. Ez. 37, 6 ove si descrive la vivificazione del popolo coi termini presi dalla vita degli individui), residente in esso come principio delle attività vitali, in primo luogo della vita animale …
37:8
… Il Vecchio Testamento attesta in modo chiaro (cf. Gen. 27; 6, 3; 7, 22; Lev. 17, 11; Ps. 104 [103], 29 sg.; Iob 27, 3; 33, 3-4; Ez. 37, 8) che le parti costitutive dell'uomo sono soltanto quelle due che nella terminologia filosofico-scolastica si chiamano « corpo » e « anima ». La preesistenza dell'a. non si trova nel …
37:9
… L'insufflazione sui discepoli (ἐνεφύσασεν) nel Nuovo Testamento si legge soltanto qui e allude certamente allo spiraculum vitae (Gen. 2,7; cf. Ez. 37, 9). Πνεύμα ἅγιον, sembra che debba qui interpretarsi di un particolare dono dello Spirito Santo, e cioè non tanto una disposizione della mente o del cuore, ma piuttosto una potestà spirituale, …
37:12
… profetici, Isaia annunzia l'effusione dello Spirito sul Messia (Is. 41, 1; 42, 1 sgg.; principalmente 11, 1-2, testo divenuto classico per l'enumerazione dei doni dello S. S.) e su tutto il suo popolo (Is. 32, 15; 44 sgg.), come si espressero in seguito Ez. 37, 12 e Ioel 2, 28-29. Il valore di queste testimonianze è diversamente valutato. …
37:23
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
Ier. 23, 3; 31, 10; Is. 40, 11; 49, 9-10; Ez. 34, 7-24; 37, 23-25; Zach. 11, 7-9) e Gesù stesso s'era presentato come il vero pastore (Mt. 18, 12; Lc. 15, 4; Io. 16, 11-16). Affidando il suo gregge (« i miei agnelli, le mie pecore ») a Pietro, dichiarò …
37:24
Preannunziata nel Vecchio Testamento dalle profezie messianiche (Is. 9, 6; Dan. 11, 44; Jer. 31, 31; Ez. 37, 24) l'i. della C. è affermata da Gesù Cristo stesso: «Tu sei Pietro e su questa pietra edificherò la mia Chiesa e le porte dell'inferno (cioè le potenze dell'inferno o della morte) non …
37:25
11, 3 sg.); sarà re per sempre (Ez. 37, 25); cf. Mi. 5, 1, i cui termini sono talmente forti da lasciar facilmente concludere alla preesistenza del M., sebbene esprimano per sé soltanto un'origine molto remota; Dan. 7, 13 sg. …
37:40
… Ezechiele preannunzia nei particolari l'assedio e la distruzione di Gerusalemme (Ez. 4,5-21); e quando tutto sembra perduto, predice il ritorno degli esuli, la costituzione del nuovo Israele (ibid. 37,40-48) e la vittoria che esso riporterà sull'assalto dei gentili (Antioco Epifane: ibid. 38-39). Non si tratta di meditazioni o intuizioni
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.