The glorie of God returneth to the new temple, 7. The prophet heareth, that the Israelites wil no more pollute Gods name with idolatrie: 10. is commanded to shew them the measure, and forme of the temple, 13. and of the altar: 18. with sacrifices to be offered seuen dayes.
1And he brought me to the gate that looked towards the east.Mi condusse alla porta, che guardava l'oriente.AND he brought me to the gate that looked to the way of the East.Et duxit me ad portam quæ respiciebat ad viam orientalem. 2And behold the glory of the God of Israel came in by the way of the east: and his voice was like the noise of many waters, and the earth shone with his majesty.Ed ecco la gloria del Dio d'Israele entrava dalla parte d'oriente, e il romore, che veniva da essa, era come romore di gran massa d'acque, e della maestà di lei risplendeva la terra,And behold the glorie of the God of Israel went by the East gate: and he had a voice as the voice of manie waters, & the earth shined at his maiestie.Et ecce gloria Dei Israël ingrediebatur per viam orientalem: et vox erat ei quasi vox aquarum multarum, et terra splendebat a majestate ejus. 3And I saw the vision according to the appearance which I had seen when he came to destroy the city: and the appearance was according to the vision which I had seen by the river Chobar: and I fell upon my face.E vidi una visione simile a quella, che io avea veduta, quando egli venne per rovinar la città, ed egli era quale io avea veduto presso il fiume Chobar: e io caddi boccone.And I saw a vision according to the forme which I had seene, when he came to destroy the citie: and the shape according to the sight, which I had seene by the riuer Chobar: and I fel vpon my face.Et vidi visionem secundum speciem quam videram quando venit ut disperderet civitatem, et species secundum aspectum quem videram juxta fluvium Chobar: et cecidi super faciem meam. 4And the majesty of the Lord went into the temple by the way of the gate that looked to the east.E la maestà del Signore entrò nel tempio per la porta, che guardava l'oriente.And the maiestie of our Lord went into the temple by the way of the gate that looked to the East.Et majestas Domini ingressa est templum per viam portæ quæ respiciebat ad orientem. 5And the spirit lifted me up and brought me into the inner court: and behold the house was filled with the glory of the Lord.E lo spirito levommi in alto, e mi condusse nell'atrio interiore; e vidi la casa ripiena della gloria del Signore.And the spirite lifted me vp, and brought me into the inner court: and behold the house was filled with the glorie of our Lord.Et elevavit me spiritus, et introduxit me in atrium interius: et ecce repleta erat gloria Domini domus. 6And I heard one speaking to me out of the house, and the man that stood by me,E lo udii parlare a me della casa, e l'uomo, che stavami accanto,And I heard one speaking to me out of the house, & a man stood by me,Et audivi loquentem ad me de domo: et vir qui stabat juxta me 7Said to me: Son of man, the place of my throne, and the place of the soles of my feet, where I dwell in the midst of the children of Israel for ever: and the house of Israel shall no more profane my holy name, they and their kings by their fornications, and by the carcasses of their kings, and by the high places.Mi disse: Figliuolo dell'uomo, ecco il luogo del mio trono, e il luogo ove posano i miei piedi, e dov'io fo dimora in mezzo a' figliuoli d'Israele in eterno. La casa d'Israele non profanerà più il nome mio santo né ella, né i suoi regi colle loro fornicazioni, e co' cadaveri de' loro regi, e co' luoghi loro eccelsi.said to me: Sonne of man, the place of my throne, and the place of the steppes of my feete, where I dwel in the middes of the children of Israel for euer: and the house of Israel shal no more pollute my holie name, they, and their kinges in their fornications, and in the ruines of their kinges, and in the excelses.dixit ad me: Fili hominis, locus solii mei, et locus vestigiorum pedum meorum, ubi habito in medio filiorum Israël in æternum: et non polluent ultra domus Israël nomen sanctum meum, ipsi et reges eorum, in fornicationibus suis, et in ruinis regum suorum, et in excelsis.
8They who have set their threshold by my threshold, and their posts by my posts: and there was but a wall between me, and them: and they profaned my holy name by the abominations which they committed: for which reason I consumed them in my wrath.Eglino hanno edificato la loro porta presso alla mia porta, e la loro facciata vicino alla mia facciata: e sol un muro era tra me, ed essi, e profanarono il mio nome colle abbominazioni, che commisero: per la qual cosa nell'ira mia gli sterminai.Who haue built their threshold by my threshold, and their posts by my posts: and there was a wal betwen me and them: and they polluted my holie name in the abominations, which they did: for the which thing I consumed them in my wrath.Qui fabricati sunt limen suum juxta limen meum, et postes suos juxta postes meos, et murus erat inter me et eos: et polluerunt nomen sanctum meum in abominationibus quas fecerunt: propter quod consumpsi eos in ira mea. 9Now therefore let them put away their fornications, and the carcasses of their kings far from me: and I will dwell in the midst of them for ever.Ora adunque tengan lungi da me la loro fornicazione, e i cadaveri dei loro re: ed io farò mia dimora in mezzo ad essi per sempre.Now therfore let them repel their fornication, and ruins of their kinges far from me: and I wil dwel in the middes of them alwayes.Nunc ergo repellant procul fornicationem suam et ruinas regum suorum a me, et habitabo in medio eorum semper. 10But thou, son of man, shew to the house of Israel the temple, and let them be ashamed of their iniquities, and let them measure the building:Ma tu, figliuolo dell'uomo, mostra alla casa d'Israele il tempio, e si confondano delle loro iniquità, e misurino la fabbrica,But thou sonne of man, shew to the house of Israel the temple, and let them be confounded at their iniquities, and let them measure the frame:Tu autem, fili hominis, ostende domui Israël templum, et confundantur ab iniquitatibus suis, et metiantur fabricam, 11And be ashamed of all that they have done. Shew them the form of the house, and of the fashion thereof, the goings out and the comings in, and the whole plan thereof, and all its ordinances, and all its order, and all its laws, and thou shalt write it in their sight: that they may keep the whole form thereof, and its ordinances, and do them.E si vergognino di tutto quel, che han fatto: (mostra loro) la figura della casa, le uscite, e gl'ingressi, e tutto il suo disegno, e tutte le sue cerimonie, e l'ordine da osservarsi in essa, e tutte le leggi fatte per essa, falle loro vedere, e scrivile sotto de' loro occhi, affinchè osservino tutto il disegno dato di essa, e le cerimonie di essa, e le mettano in esecuzione.and be ashamed of al thinges that they haue done. The figure of the house, and of the frame therof, the goings out, & the comings in, and al the description therof, and al the precepts therof, and al the order therof, and al the lawes therof shew to them, and thou shalt write in their eyes: that they may keepe al the descriptions therof, and the preceptes therof, and let them doe them.et erubescant ex omnibus quæ fecerunt. Figuram domus, et fabricæ ejus, exitus et introitus, et omnem descriptionem ejus, et universa præcepta ejus, cunctumque ordinem ejus, et omnes leges ejus ostende eis, et scribes in oculis eorum, ut custodiant omnes descriptiones ejus, et præcepta illius, et faciant ea.
12This is the law of the house upon the top of the mountain: All its border round about is most holy: this then is the law of the house.Questa è la legge riguardo alla casa (che sarà) sulla cima del monte. Tutto intiero il suo recinto è sacro santo. Tale è adunque la legge riguardo a questa casa. ,This is the law of the house in the toppe of the mount: Al the border therof round about is holie of holies: this then is the law of the house.Ista est lex domus in summitate montis: omnis finis ejus in circuitu, Sanctum sanctorum est. Hæc est ergo lex domus. 13And these are the measures of the altar by the truest cubit, which is a cubit and a handbreadth: the bottom thereof was a cubit, and the breadth a cubit: and the border thereof unto its edge, and round about, one handbreadth: and this was the trench of the altar.Dell'altare poi tali son le misure a' cubiti perfetti, che aveano un cubito, ed un palmo. Il seno di lui avea un cubito, ed era largo un cubito, e la corona dello stesso seno, che si alzava sul suo margine tutt'all'intorno, era un palmo. Tale adunque era la fossa dell'altare.And these are the measures of the altar by the most true cubite, which had a cubite and a palme: in the bosome therof was a cubit, & a cubite in bredth: and the limite therof euen to the brimme therof, and round about, one palme this also was the trench of the altar.Istæ autem mensuræ altaris in cubito verissimo, qui habebat cubitum et palmum: in sinu ejus erat cubitus, et cubitus in latitudine: et definitio ejus usque ad labium ejus, et in circuitu palmus unus: hæc quoque erat fossa altaris. 14And from the bottom of the ground to the lowest brim two cubits, and the breadth of one cubit: and from the lesser brim to the greater brim four cubits, and the breadth of one cubit.E dal seno, che era in terra fino alla base ultima due cubiti, ed un cubito di larghezza: e dalla base minore fino alla maggiore, quattro cubiti, ed un cubito di larghezza.And from the bosome of the ground to the lowest brimme two cubits, and the bredth of one cubite: & from the lesser brimme vnto the greater brimme foure cubits, and the bredth of one cubite.Et de sinu terræ usque ad crepidinem novissimam duo cubiti, et latitudo cubiti unius: et a crepidine minore usque ad crepidinem majorem quatuor cubiti, et latitudo cubiti unius. 15And the Ariel itself was four cubits: and from the Ariel upward were four horns.E lo stesso Ariel era (alto) quattro cubiti; e da Ariel si alzavano in su quattro corna.And Ariel it self of foure cubits: and from Ariel vpward foure hornes.Ipse autem ariel quatuor cubitorum, et ab ariel usque ad sursum cornua quatuor.
16And the Ariel was twelve cubits long, and twelve cubits broad, foursquare, with equal sides.E Ariel avea dodici cubiti di lunghezza, e dodici cubiti di larghezza: un quadrangolo di lati eguali.And Ariel of twelue cubits in length by twelue cubits of bredth, four square with equal sides.Et ariel duodecim cubitorum in longitudine per duodecim cubitos latitudinis, quadrangulatum æquis lateribus. 17And the brim was fourteen cubits long, and fourteen cubits broad in the four corners thereof: and the crown round about it was half a cubit, and the bottom of it one cubit round about: and its steps turned toward the east.E la base avea di lunghezza quattordici cubiti, e quattordici di larghezza a' quattro suoi angoli: e intorno ad esso una sponda, che giravagli intorno, di un mezzo cubito; e il suo seno è di mezzo cubito all'intorno: e i suoi gradini eran volti a oriente.And the brimme of fourtene cubits of length by fourtene cubits of bredth in the foure corners therof: and the crowne round about it of halfe a cubite, and the bosome therof of one cubite round about: and the steppes therof turned to the East.Et crepido quatuordecim cubitorum longitudinis per quatuordecim cubitos latitudinis in quatuor angulis ejus: et corona in circuitu ejus dimidii cubiti, et sinus ejus unius cubiti per circuitum: gradus autem ejus versi ad orientem. 18And he said to me: Son of man, thus saith the Lord God: These are the ceremonies of the altar, in what day soever it shall be made: that holocausts may be offered upon it, and blood poured out.E quegli mi disse: Figliuolo dell'uomo, queste cose dice il Signore Dio: Queste sono le cerimonie riguardanti l'altare, allora quando sarà edificato, affinchè sopra di esse offeriscasi olocausto, e spargasi il sangue.And he said to me: Sonne of man, thus saith our Lord God: These are the rites of the altar, in what day soeuer it shal be made: that holocaust may be offered vpon it, and bloud powred out.Et dixit ad me: Fili hominis, hæc dicit Dominus Deus: Hi sunt ritus altaris, in quacumque die fuerit fabricatum, ut offeratur super illud holocaustum, et effundatur sanguis. 19And thou shalt give to the priests, and the Levites, that are of the race of Sadoc, who approach to me, saith the Lord God, to offer to me a calf of the herd for sin.E tu le insegnerai ai sacerdoti, e ai Leviti, che sono della stirpe di Sadoc, e si accostano a me, dice il Signore Dio, per offerirmi un vitello di mandra per il peccato.And thou shalt geue to the Priestes, and Leuites, that are of the seede of Sadoc, that approch to me, saith our Lord God, that they offer to me a calfe of the heard for sinne.Et dabis sacerdotibus et Levitis qui sunt de semine Sadoc, qui accedunt ad me, ait Dominus Deus, ut offerant mihi vitulum de armento pro peccato.
20And thou shalt take of his blood, and shalt put it upon the four horns thereof, and upon the four corners of the brim, and upon the crown round about: and thou shalt cleanse, and expiate it.Tu prenderai del sangue di esso, e ne getterai sulle quattro corna dell'altare, e sopra i quattro angoli della base, e sopra la sponda all'intorno, e purificherai, ed espierai l'altare.And taking of his bloud, thou shalt put it vpon the foure hornes therof, and vpon the foure corners of the brimme, and vpon the crowne round about: and thou shalt clense, and expiate it.Et assumens de sanguine ejus, pones super quatuor cornua ejus, et super quatuor angulos crepidinis, et super coronam in circuitu: et mundabis illud et expiabis. 21And thou shalt take the calf, that is offered for sin: and thou shalt burn him in a separate place of the house without the sanctuary.E prenderai quel vitello offerto per lo peccato, e lo brucerai in un luogo appartato della casa fuori del santuario.And thou shalt take the calfe, that is offered for sinne: and thou shalt burne him in a seperate place of the house without the sanctuarie.Et tolles vitulum qui oblatus fuerit pro peccato, et combures eum in separato loco domus, extra sanctuarium. 22And in the second day thou shalt offer a he goat without blemish for sin: and they shall expiate the altar, as they expiated it with the calf.E il secondo giorno offerirai un capro senza macchia per il peccato, e si espierà l'altare, come si espiò col vitello.And in the second day thou shalt offer a bucke of goates vnspotted for sinne: and they shal expiate the altar, as they did expiate in the calfe.Et in die secunda offeres hircum caprarum immaculatum pro peccato: et expiabunt altare sicut expiaverunt in vitulo. 23And when thou shalt have made an end of the expiation thereof, thou shalt offer a calf of the herd without blemish, and a ram of the flock without blemish.E quando avrai finita l'espiazione di esso, offerirai un vitello di mandra senza macchia, e un ariete del gregge senza macchia.And when thou shalt haue accomplished expiating it, thou shalt offer a calfe of the heard vnspotted, and a ramme of the flocke vnspotted.Cumque compleveris expians illud, offeres vitulum de armento immaculatum, et arietem de grege immaculatum. 24And thou shalt offer them in the sight of the Lord, and the priests shall put salt upon them, and shall offer them a holocaust to the Lord.E gli offerirai nel cospetto del Signore; e i sacerdoti spargeranno del sale sopra di essi, e gli offriranno in olocausto al Signore.And thou shalt offer them in the sight of our Lord: and the priests shal cast salt vpon them, and shal offer them an holocaust to our Lord.Et offeres eos in conspectu Domini: et mittent sacerdotes super eos sal, et offerent eos holocaustum Domino.
25Seven days shalt thou offer a he goat for sin daily: they shall offer also a calf of the herd, and a ram of the flock without blemish.Per sette giorni offerirai un capro ogni di per il peccato; e un vitello dell'armento, e un ariete del gregge gli offeriranno scevri di macchia.Seuen dayes shalt thou make a bucke goate for sinne dayly: and a calfe of the heard, and a ramme of the cattel vnspotted shal they offer.Septem diebus facies hircum pro peccato quotidie: et vitulum de armento, et arietem de pecoribus immaculatos offerent. 26Seven days shall they expiate the altar, and shall cleanse it: and they shall consecrate it.Per sette di espieranno l'altare, e lo purificheranno, e lo consagreranno.Seuen dayes shal they expiate the altar, and shal clense it: and they shal fil his hand.Septem diebus expiabunt altare et mundabunt illud, et implebunt manum ejus. 27And the days being expired, on the eighth day and thenceforward, the priests shall offer your holocausts upon the altar, and the peace offerings: and I will be pacified towards you, saith the Lord God.E finiti que' giorni, l'ottavo di, e in appresso i sacerdoti immoleranno sopra l'altare i vostri olocausti, e quello, che si offerisce per la pace, ed io placherommi con voi, dice il Signore Dio.And the dayes being expired, in the eight day & so forth, the priests shal make your holocausts vpon the altar, and those which they offer for peace: and I wil be pacified toward you, saith our Lord God.Expletis autem diebus, in die octava et ultra, facient sacerdotes super altare holocausta vestra, et quæ pro pace offerunt: et placatus ero vobis, ait Dominus Deus.
43:2
St. Jerome
Majesty. The world is enlightened by the preaching of the gospel; and the Church triumphant shall shine in perfection, when that which is sown in corruption shall put on incorruption, 1 Corinthians xv. (St. Jerome)
Worthington
The blessed Virgin [Mary] conceiving Jesus Christ may be insinuated. (St. Thomas Aquinas, [Summa Theologiae] p. 3. q. 27. a. 3.) (Worthington)
43:3
Calmet
He came. Hebrew, "I came to destroy (Septuagint, to anoint) the city," marking such as should be spared, Ezechiel 9. The glorious chariot entered by the eastern gate, and the prophet followed to the court of the priests, ver. 5, 13. (Calmet)
43:7
Haydock
Said. The Lord spoke, (Chaldean; Theodoret) or the angel, (St. Jerome) in human shape. (Haydock)
He addresses the prophet, ver. 12 to Ezechiel 44:5., though what follows immediately seems to belong to the Lord, (Calmet) in whose name he speaks.
Haydock
Name. God hath abandoned the synagogue, but will remain with his Church unto the end, Matthew 23:38., and 28:20. Yet the perfect Church, without spot, is the [Church] triumphant [in heaven]; (Ephesians 5:27.; Worthington) though the Catholic Church, on earth, is ever holy and "the communion of saints." (Haydock)
Calmet
Carcasses. Idols, according to some; or rather by the kings being buried on Sion. This is nowhere else reprehended; neither is their building too near the temple, which the prophet here condemns, ver. 8. (Calmet)
Haydock
It seems, however, that if these things had been blameable, such a number of pious and wise kings would not have acted thus, nor the prophets have neglected to admonish them of their duty. The carcasses and houses here specified may have been vestiges of idolatry; or, in future, the tombs and palaces were to be at a more respectful distance. (Haydock)
43:8
Josephus
Wall. The kings of Juda had a door communicating with the temple, by which they entered on the west. It was guarded by Levites, 1 Paralipomenon 26:16. Ezechiel places no door on that side. Yet in Herod's temple we find one leading to the adjacent palace, and three others into the town. (Josephus, Antiquities 15:14.)
43:9
Haydock
Carcasses. Literally, "ruins." (Haydock)
Calmet
The remains of the dead were probably not disturbed; but no more, that we know of, were placed on Sion. (Calmet)
Haydock
Kings may signify idols, Moloc, etc., which they had worshipped, and which some had even placed in the holy place, to the nation's ruin. (Haydock)
43:10
Haydock
Measure, that they may be convinced of their ingratitude, (Menochius) which has deprived them of so noble a structure, and put them under the necessity of beginning so great a work again. It required all the exertions of the prophets to make them go forward with it, Aggeus 1. (Haydock)
43:11
In the whole fabric, (Menochius) as thou hast described it, (Haydock) or received from the angel, with all the ceremonies to be observed.
43:12
Border. Nothing but the temple shall be on this mountain. It shall be wholly consecrated to the Lord. This was ill observed. The Asmonean princes erected the famous tower Antonia, at the north side. (Josephus) See ver. 8. The Jews assert that it was unlawful to spit on this ground, etc., but no such thing is specified in Josephus or in Scripture, only we find that none were to go out by the same door at which they had entered, (chap. 46:9.; Calmet) except the king.
43:13
By. Hebrew, "by cubits." This cubit is a common cubit, etc. The Babylonian, (Haydock) or sacred one, was a palm longer. (Worthington) (Chap. 40:5.)
Breadth. It was the same as the depth, being designed to convey the blood by a conduit to the torrent Cedron.
Haydock
Trench, or bottom aforesaid. Septuagint, "the height." (Haydock)
Chaldean, "disposition of the altar," which seems best.
43:14
Calmet
Cubit. They were each a cubit broad, but this greater means higher up. Some assert that the priests stood on this base to avoid treading on the altar, when they placed the wood or victims. But it would be too low; and steps were made for that purpose. The altar was ten, or rather twelve cubits high, and as many broad. Solomon's was ten high and twenty broad. Herod's was a square of forty cubits, raised fifteen from the ground. (Calmet)
43:15
Challoner
The ariel. That is, the altar itself, or rather the highest part of it, upon which the burnt-offerings were laid. In the Hebrew it is harel, that is, the mountain of God; but in the following verse haariel, that is, the lion of God; a figure, from its consuming, and as it were devouring the sacrifices as a lion devours its prey. (Challoner)
Worthington
Fire descending sometimes from heaven. (St. Jerome) (Worthington)
Calmet
It also appeared like a little mountain in the court. See Isaias 29:1. The altar was probably made of brass, like Solomon's. Josephus and Philo say that rough stones were used after the captivity: but it seems little attention was paid to the dimensions of the temple, etc., given by Ezechiel. (Calmet)
Haydock
Yet the prophets were present to see the laws of God executed, and never complain of their infringement in these particulars, which were attended with no great difficulty, Ezechiel 40:1. (Haydock)
It is certain the Jews never thought themselves bound to make their altars of a determinate size.
43:17
Crown, which was usually placed round altars and tables, that nothing might fall down.
Bottom of the altar, or base, mentioned [in] ver. 13.
Steps, boarded on each side, Exodus 20:26.
43:19
Calmet
Levites. Hebrew, "of the race of Levi, of the family of Sadoc." He had obtained the dignity under Saul, (Calmet) and after the deposition of Abiathar, under Solomon, (3 Kings 2:26.; Haydock) his posterity always preserved it. (Calmet, Diss.)
Haydock
Calf. Thou shalt give it, or make known these rites to the priests. (Haydock)
People are often said to do what they only command, as [in] ver. 20, etc.
43:21
Sanctuary, out of the precincts of the temple, but on the mountain, Leviticus 4:3., and 6:11.
43:22
Calmet
He-goat. Septuagint add, "of the goats," (hircum caprarum. Haydock) denoting a young kid, (Menochius) or one selected (Haydock) rather from the flock. (Calmet)
43:26
Calmet
Consecrate it. Literally, "fill his hand;" that is, dedicate and apply it to holy service, (Challoner) as the Hebrew, etc., speak of the altar. Septuagint, "they shall fill their hands," seems more natural, (Exodus 28:41.) and is adopted by Pagnin, Vatable, etc. (Calmet)
43:15
The Ariel.... That is, the altar itself, or rather the highest part of it, upon which the burnt offerings were laid. In the Hebrew it is Harel, that is, the mountain of God: but in the following verse Haariel, that is, the lion of God; a figure, from its consuming, and as it were devouring the sacrifices, as a lion devours its prey.
43:26
Consecrate it.... Literally, fill its hand, that is, dedicate and apply it to holy service.
43:2
Al the world is lightned by the preaching of Christs Apostles, and their successors: and the triumphant Church shal perfectly shine vvhen that vvhich is so vvne i• corruption shal •••e in incorruption •• c. 1. Cor. 1•. S. Ierom. S. Thomas also exponndeth this place of the •. virgin conceiuing the Sonne of God p 3. q. 27. a 3.
43:3
ch. 9.
43:4
ch. 1.
43:7
God hath left the house of the Ievves desolate. •a•. 23. v. 38 but remaineth vvith the Church of Christ al dayes to the end of the vvorld. Mat 28 v. 2•.
43:11
And the perfect impolluted Church, vvithout spot or vv••ncle (Eph 5 v. 27.) is only the 〈…〉hant Church.
43:13
The sacred cubite or cubite vsed in sacred thinges was longer then the common cubite by one palme.
43:15
The altar is called Ariel. the lion of God. because fire sometimes descending from God vpon the altar consumed the sacrifice. as a lion consumeth his praye S. Ierom.
43:13
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.9
… Since, then, when patience is relinquished, all other good things also that have been done are overthrown, it is rightly enjoined on Ezekiel that in the altar of God a trench be made; to wit, that in it the whole burnt-offerings laid on the altar might be preserved (
43:19
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.11
… for such are borrowed from every created thing. Nor is there any reason for our incurring the sentence of condemnation which is pronounced by the apostle on some who worshipped and served the creature more than the Creator, who is blessed for ever. We do not adore sheep or cattle, although Christ is called both a Lamb, and by the prophet a young bullock;
43:1
1. Et duxit me (ex peribolo exteriori, quod cap. recedenti coram me dimensus est) ad portam templi, id est atrii exterioris (nam vers. 5, ex eo ducit Prophetam in atrium interius), quæ prior occurrebat spectans ad Orientem: quia ductor hic est Sol justitiæ, cujus nomen est Oriens, Zach. III, 8; et quia per portam Orientalem recta ibatur in Sanctum sanctorum, ubi sedes et thronus ejus erant. Ita Maldonatus.
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2. Gloria Dei, scilicet currus Cherubim gloriam Dei repræsentans, quam describit cap. I, 8 et cap. X, vocavitque gloriam Dei. Et vox erat ei quasi vox aquarum multarum. «Ei,» non Deo, sed gloriæ Dei, puta Cherubinis, q. d. Cherubim, cum currum hunc Dei gloriosum, ipsumque Deum in eo residentem deferrent, alarum concussione sonum edebant similem sono aquarum inundantium, quæ, dum inter se et ad littora ac saxa alliduntur, fremere, imo rugire videntur. Simile est Apoc. I, 15. Et terra splendebat a majestate ejus. Majestatem vocat lucem vel splendorem currus Cherubim, sive gloriæ Dei. Mystice S. Thomas, III part. Quæst. XXVII, art. 3 in corpore, docet B. Virginem peculiariter fuisse sanctificatam eo tempore, quo concepit in utero Filium Dei: «Et hoc, inquit, significatur Ezech. XLIII, ubi dicitur: Ecce gloria Dei Israel ingrediebatur per viam Orientalem, id est per Beatam Virginem; et terra, id est caro ipsius, splendebat a majestate ejus, scilicet Christi.» Tunc enim censet ipse in B. Virgine plane fuisse exstinctum fomitem concupiscentiæ per Verbum in ea incarnatum, qui antea tantum erat ligatus. Verum hunc fomitem in ea exstinctum fuisse dum primo conciperetur, adeoque tunc eam fuisse præservatam a peccato originali, et consequenter ab ejus fomite, longe verius videtur: estque hic communis fidelium sensus, uti docent Suarez, Barradius, Carisius et alii. Hæc enim omnimoda puritas decebat matrem Dei; quis enim credat matrem Dei aliquando fuisse servam peccati, et filiam diaboli? Ipsa ergo in conceptione integram sanctitatem, in incarnatione vero ingens sanctitatis incrementum, a Christi sui majestate accepit. Et hoc significat vox «splendebat,» pro qua vertit Septuaginta: ἐξέλαμπε δὲ φέγγος — est resplendebat quasi fulgor (Complutensis vertunt, quasi fulgor) q. d. B. Virgo, concipiens Christum, alium illustrem sanctitatis splendorem et fulgorem accepit, quæ in primo sui conceptu ejusdem nitorem acceperat, ut jam miro splendore fulgeret, uno fulgoraret, quæ ante plane nitebat et lucebat.
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3. Et vidi visionem secundum speciem quam videram (cap. I et cap. X) quando venit ut disperderet civitatem. Hinc patet currum Cherubim fuisse quasi currum bellicum et triumphalem Dei, quo Deus iratus et armatus in aciem quasi prodibat, ut impios Judæos cum terra per Chaldæos disperderet, uti dixi cap. I. Et cecidi, præ fulgore et terrore gloriæ Domini pene exanimatus.
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5. Introduxit me (ex atrio exteriori, sive laicorum, de quo vers. 1) in atrium interius sacerdotum. Erat enim Ezechiel sacerdos. Ita Vatablus.
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6. Et audivi (Deum) loquentem ad me de domo, id est de Sancto, ait Vatablus, vel potius de Sancto sanctorum: hic enim erat sedes Dei, supra arcam et Cherubim. Ita Maldonatus. 6 et 7. Et vir (Angelus) qui stabat juxta me (hebraice est: Et vir erat stans juxta me) dixit ad me, hebraice: Et dixit ad me; unde patet verba sequentia: «Locus solii mei,» etc., esse dicta a Deo loquente ex templo. Sed, cum Ezechiel fragore hujus vocis perculsus eam minus perciperet, Angelus ei astans eamdem moderata voce iteravit, ut Ezechiel eam perciperet. Constat enim «Locus solii mei» esse proprie verba Dei, non Angeli, nisi ut legati vel interpretis verba Dei referentis.
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7. Locus solii mei (supple, hic est in templo, puta in propitiatorio), et locus (scilicet hic est) vestigiorum pedum meorum. Hebraice כפות רגלי cappot raglai, id est plantarum pedum meorum, q. d. Hic meos pedes, meas plantas fixi, quasi hic jugiter habitaturus: atque, ut ait Maldonatus, q. d. Hic locus mihi erit domus, instar cœli et terræ: «Cœlum enim sedes mea est: terra autem scabellum pedum meorum,» Isai. LXVI, 1. Ubi habito. Hebraice אשכן escan, id est habitabo, ubi jugiter manere et habitare decrevi in medio filiorum Israel. Et non polluent ultra domus Israel nomen sanctum meum, etc., in fornicationibus suis, quia post reditum e Babylone Judæi amplius non coluerunt idola. Hic enim cultus a prophetis vocatur fornicatio, scilicet spiritualis et mystica. Quare non recte Maldonatus nixus S. Hieronymo, ex hoc loco contendit, hæc non ad templum Hierosolymitanum, sed ad cœleste referendum esse, eo quod templum Hierosolymitanum sæpe postea pollutum fuerit, et a Deo derelictum, tum sub Antiochis, tum sub Pompeio, Tito et Romanis. Fateor tamen hæc magis ad templum spirituale, id est Ecclesiam tam militantem, tum triumphantem pertinere. Hujus enim typus fuit templum Judaicum: unde Propheta subinde a typo ad antitypum de more salit et resilit, ut dixi Cant. IV et V. In ruinis (hebraice בפגרי bepigre, id est in cadaveribus) regum suorum. Templum enim, et loca sacra contactu cadaverum contaminabantur. Alludit ad Amon et Manassem reges, qui sepulti sunt in hortis suis proxime templum, IV Reg. XXI, 18; erat enim regia juxta templum. Ita Hebræi, Vatablus et Maldonatus. Noster cadavera vocat ruinas; cadavera enim a casu et ruina dicuntur. Sic dicitur Psalm. CIX, 6: «Judicabit in nationibus, implebit ruinas,» q. d. Magnam stragem hostium dabit Christus, ut plateas impleat ruinis, id est cadaveribus. Audiant, ait S. Hieronymus, hæc mulierculæ (moniales, clerici et monachi) oneratæ peccatis, mentem junctam Deo, non vicinitatem ecclesiarum, et habitationem proximam, Dei in se provocare clementiam: quin potius indignationem Domini commoveri, quoniam in consecratis Deo locis indignus habitator est. Non enim gentem propter locum, sed locum propter gentem elegit Deus.
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8. Qui fabricati sunt limen suum juxta limen meum. Dat causam cur reges templum polluerint: quia scilicet cum palatium haberent templo contiguum, ut ab eo solo limine et pariete interjecto distare viderentur, crimina, quæ in aula perpetrabant, in templo perpetrare videbantur. Ita Vatablus, Maldonatus et alii. Huc accedit S. Hieronymus sic explicans, q. d. Cum reges in vicinia templi habitarent, non fuerunt idcirco aliis puriores et sanctiores, sed potius nequiores, polluentes nomen sanctum meum, ideoque «consumpsi eos» per Chaldæos «in ira mea.»
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9. A me, a templo et solio meo in quo sedeo et habito.
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10. Ostende domui Israel templum, id est ideam templi brevi restaurandi, ejusque figuram et dimensiones, atque fac eos suis manibus illud metiri, ut cum ejus amplitudinem viderint, confundantur, quod ob sua scelera, tam magnifica Dei basilica sit eversa.
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11. Et (hebraice אם im, id est et si) erubescant, q. d. Si ostensa tam magnifica templi idea dataque spe illud reædificandi, pænitere voluerint, explica illis sigillatim singulas partes, earumque mensuras, ut, cum tempus advenerit, ad eam formam illud ædificent, ait Maldonatus, qui hic videtur concedere, quod Ezechiel ad litteram describat templum a Zorobabele restaurandum, licet id alibi neget. Exitus et introitus, id est totam figuram, rationem et ordinem fabricæ. Est hebraismus, ut dixi cap. XLII, 11. Præcepta ejus, ritus legesque sacrificiorum: hebræum enim חקות chuko, significat præcepta cæremonialia sacrificandi ritum spectantia, quæ in Levitico a Deo sancita et præscripta sunt, quæque rursus hic vers. 18 describit, ut, cum in captivitate pene obliterata essent, eorum cognitionem et memoriam refricet.
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12. Ista est lex domus, hæc est templi descriptio, hæc idea illi a me designata et præscripta, ut juxta illam ædificetis. Ita Hebræus, Vatablus et alii. Omnis finis ejus in circuitu, q. d. Hi sunt fines et terminus et peribolus templi, quem dimensus sum, cap. XLII, 16 et seq., qui summitatem montis Sion ambiebat, imo et spatia monti adjacentia, ut ex Hebræo vertit Vatablus. Sanctum sanctorum est, q. d. Hic locus sanctissimus est: est enim Dei templum, ejusque atria et periboli, quæ omnia Deo sacra sunt. Hinc Jerem. XVII, 12 dicitur: «Solium gloriæ altitudinis a principio, locus sanctificationis nostræ,» hoc est in nostro templo, nostræque sanctificationis loco summa inest celsitudo, summa majestas, id est sanctitas templi maxima est et celsissima. Erat enim templum domus Dei, solium Dei, voluptas Dei. Psalm. XXVI, 4: «Unam petii a Domino, hanc requiram,» nimirum, «ut videam voluptatem Domini, hoc est, ut visitem templum ejus.» Hinc templum Latinis a tuendo dicitur, quia Deus illud quasi domum suam jugiter tuetur, id est inspicit, prospicit, protegit et custodit. Quocirca templum est imago cœli, imo totius mundi: mundus enim est primigenia domus, et templum Dei, ut ait Philo.
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13. Istæ autem mensuræ altaris (holocaustorum; nam altare incensi mensus est cap. XLI, 22) in cubito verissimo, id est perfectissimo. Sic sæpe «verus» pro perfecto capitur, ut cum Apostolus dicit I Tim. VI, 10: «Ut apprehendant veram vitam,» veram, id est perfectam. Vide ibi dicta. Hebraice est: «Et hæ mensuræ sunt altaris per cubita;» dicitur enim et cubitus masculine, et cubitum neutre. Qui habebat cubitum et palmum, q. d. Cubitus ille de quo loquor, est cubitus sacer, qui profanum palmo excedit. Hic enim cubitus est cubitus communis, sive profanus, et insuper palmus, uti dixit cap. XL, 5. In sinu ejus erat cubitus. Per sinum R. David accipit cavitatem, quæ in altari superne erat cubiti unius, ad excipiendam struem lignorum, quibus cremandæ erant victimæ. Melius Vilalpandus pag. 389: Sinus, ait, cavea est in marmoreo pavimento excisa, altare cingens, cubito uno alta, et altero lata, in quam fundebatur victimarum sanguis, perque subterraneos cuniculos ducebatur in torrentem, de quo cap. XLVII, 5. Hujus fossæ locum significat Chaldæus. Maldonatus et alii, dum sinum interpretantur fundamentum: erat enim hic sinus in imo, non in summo altaris. In imo enim fundebatur sanguis victimarum, uti pulchre in effigie altaris repræsentat Vilalpandus loco citato. Ex base enim et fundamento, altaris hujus descriptionem inchoat Propheta. Et definitio. Hebraice גבולו gebula, id est limes, vel terminus ejus, ut vertunt Aquila, Symmachus et Theodotion; sed Septuaginta vertunt, sine, cujus vocis significationem ait S. Hieronymus se ignorare. Usque ad labium ejus, et in circuitu, palmus unus, id est basis altaris præter latitudinem unius cubiti, habebat labium unius palmi circumcirca elegantiæ causa, ait Maldonatus. Sic et Vatablus; vertit enim margo, id est corona, sive clausura altaris, «quæ erat in extremitate ipsius per circuitum, erat palmi unius; sive quatuor digitis transversis alta.» Sic et Vilalpandus qui clarius vertit, corona sinus (sive cavitatis et fossæ ad excipiendum sanguinem victimarum jam dictæ) per labium fossæ procurrens circumcirca, erat lata palmum unum. Sic et Chaldæus. Nota: palmus hic non est minor quatuor digitorum transversorum, ut vult Vatablus, sed est major, continens ternos palmos minores; scilicet duodenos digitos, hoc est semicubitum. Hunc enim significat hebræum זרת zereth, et Græcum σπιθαμή. Hujus coronæ faciendæ causa fuit duplex: prior, ne sacerdotes incaute ad altare accedentes in foveam inciderent; posterior, ne fossa victimarum sanguine sacra, communis haberetur ac pervia. Hæc quoque erat fossa altaris, de qua jam dixi. Est enim recapitulatio dictorum, q. d. Itaque talis erat fossa altaris, scilicet semicylindri excavati: neque enim angulos habebat in parte inferiori, sed semicirculo definiebatur, ne sanguis hæreret in angulis, ait Vilalpandus. Hujus fossæ usum et modum describit Aristæas in Hist. 70 Interpr.: «Sunt, ait, apud aræ basin frequentes aperturæ, omnibus quidem nisi his qui ministrant incognitæ (erant enim in ima fossa), quarum influxu et impetu omnis ex hostiarum multitudine cruor purgetur.» Aliter Septuaginta: et altitudo altaris, scilicet erat ea, quæ sequitur, puta duorum cubitorum; et Vatablus, atque hoc dorsum, vel eminentia altaris existit. Sic et Maldonatus. Legerunt enim גב gab, id est eminentia, altitudo, dorsum eminens. Noster vero legit גב geb, id est fossa, cavea, lacuna. Nota: cum ait: «Et definitio ejus usque ad labium ejus, et in circuitu palmus unus,» palmus hic accipi debet major, ut vertit Vatablus, qui tres minores continebat, puta digitos transversos duodecim. Hanc enim mensuram significat hebræum זרת zereth, et Græcum σπιθαμή, ut vertunt Septuaginta. Quocirca hic error irrepsit in Comment. S. Hieron., uti recte advertit Vilalpandus, tom. II pag. 473. Habet enim: «Quæ definitio, sive gyrus per circuitum, palmi unius, sive παλαιστής, latitudine tendebatur.» Ubi pro σπιθαμής, irrepsit παλαιστής, quod paulo ante præcessit in textu initio hujus versus, ubi dicitur: «Istæ autem mensuræ altaris in cubito verissimo, qui habebat cubitum et palmum.» Ibi enim palmus minor intelligitur, qui Græcis vocatur παλαιστή, uti vertunt Septuaginta. Ibi enim in Hebræo non est zereth, sed טפח topach, quæ est mensura quatuor digitorum transversorum, puta palmus minor.
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14. Et de sinu terræ usque ad crepidinem novissimam duo cubiti. Hebraice est עזרה azara, quod alibi atrium significat. Verum errant Hebræi et Vatablus, dum docent hic describi atrium sacerdotum in tres partes divisum, scilicet in atrium inferius, superius et medium, in quo erat altare. Agitur enim hic de altari, non de atrio: de atriis enim egit cap. XL et XLII. Secundo, Maldonatus: Significat, inquit, Propheta in altari supra fundamentum duas fuisse contractiones, quas עזרות azaroth, id est atria, vocat: quia erant duo spatia, in quibus sacerdotes obambulare poterant, et altare circumire: quas recte S. Hieronymus crepidines vocavit. Tertio et optime Vilalpandus: Crepido, inquit, hebraice dicitur עזרה azara, a radice עזר azar, id est juvare, fulcire, sustentare: inde azara significat podium, sive fulcrum, cui domus vel altare (ut hic) innititur, et a quo sustentatur. Vulgatus vertit, crepidinem, quia crepido a discrepando dicta significat fabricæ partem exstantem ubi discrepat regula, gradum scilicet introrsum procurrentem, latioremque quam sit fabricæ latitudo, quale erat hoc fulcrum altaris. Unde notanter dixit: «De sinu terræ:» quia sinus jam dictus, sive fossa, non erat extra pavimentum, sed erat terræ immersus, ut per illam spargeretur sanguis victimarum: ab hujus ergo sinus labio superiore usque ad crepidinem, duos numerat altitudinis cubitos. Porro crepido altaris erat duplex, altera superior, altera inferior: de inferiori dicitur, quod fuerit alta duos cubitos; illa enim vocatur hic novissima, id est, ut hebraice est, inferior. Sic enim novissimum sæpe significat sequens, posterius, inferius. Et latitudo cubiti unius. Erat crepido hæc alta duos cubitos a pavimento templi, ubi arctabatur, et gradum faciebat latum cubito uno. Et a crepidine minori usque ad crepidinem majorem quatuor cubiti (altitudinis) et latitudo cubiti unius. «Majorem crepidinem» vocat superiorem, non quod latior esset (erat enim arctior) inferiore, sed quod ea esset altior; erat enim alta quatuor cubitos, cum inferior alta tantum esset duos, quæ proinde et minor dicitur. Ita Maldonatus et Vilalpandus, qui graphice utramque crepidinem, æque ac fossam, coronam, etc., altaris in imagine depingit.
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15. Ipse autem Ariel quatuor cubitorum. «Ariel» significat tertiam et summam altaris partem, utrique crepidini jam dictæ, quasi duplici basi insistentem, quæ proprie erat ipsum altare, in quo victimæ cremabantur: hoc ergo asserit super crepidines elatum fuisse in altum, ad quatuor cubitos. Altare vocatur הראל harel, id est mons Dei, quia in monte Sion, puta in atrio sacerdotum, instar monticuli, eminebat. Rursum mox vocatur האריאל haariel, id est leo Dei; quia, ut ait R. David, ignis sanctus, qui de cœlis tempore Aaronis, et tempore Salomonis in illud delapsus erat, jugiter excubabat in eo quasi leo, Dei vel potius quod victimarum sanguine perpetuo maderet, uti leo prædam discerpens. Addit Vilalpandus altare, æque ac alias templi partes, sculpturis Cherubinorum, ac consequenter leonis quoque, per latera quaquaversum fuisse insignitum. Insuper formam leonis (uti communiter tradunt Hebræi) prætulisse, et in se expressisse: leonina enim crura habebat pro pedibus, unde videtur emanasse, ut in priscis aris pedes et ungues leonini effingerentur, idque ad hoc, ut sacrificaturi accedentes ad altare, recordarentur Deum altari colendum, similem esse leoni, qui superbos discerpit, humilibus et deprecantibus parcit. Hoc est quod monet Apostolus Hebr. XII, ult.: «Serviamus placentes Deo cum metu et reverentia. Etenim Deus noster ignis consumens est.» Alludit ad Isaiæ XXIX, 1: «Væ, Ariel, Ariel, civitas quam expugnavit David.» Ubi licet Chaldæus vertat: Væ, altare, altare, quod constructum est in civitate, in qua mansit David; omnes tamen alii passim per Ariel intelligunt Jerusalem. Hæc dicitur Ariel, id est leo Dei, quia fortissima erat, et in ea David rex fortissimus, aliique ejus posteri regnarunt, de quibus prædixerat Jacob, Genes. XLIX, 9: «Catulus leonis Juda; ad prædam, fili mi, ascendisti: requiescens accubuisti ut leo, et quasi leæna, quis suscitabit eum?» Porro a civitate altare ipsum vocatum est Ariel, quia altare proprie erat Deo dicatum Deumque repræsentabat; erat ergo Ariel, id est leo Dei: Deus enim, in altari quasi habitans, instar leonis excubabat ad tutelam suæ urbis et gentis, et quasi leo ex altari suo in infideles Philistinos, aliosque populi et Ecclesiæ suæ hostes insiliit, quamdiu Jerusalem in fide et religione Dei sui stetit, eumque pie et sancte in hoc altari suo coluit. Hæc videtur vera origo, hoc etymon Arielis. Discant ergo hic et fideles, et hæretici, altaria et templa ipsamque veram religionem et cultum Dei esse reipublicæ firmamenta, eamque instar leonis tueri et propugnare. Hac de causa ait Isaias cap. XXXI, 9: «Dixit Dominus, cujus ignis est in Sion, et caminus ejus in Jerusalem.» Vide ibi dicta. Tertio, Ariel idem est quod maledictionis aries; quia in altari arietes pro maledictione, id est peccato, offerebantur. Quarto, S. Hieronymus putat Ariel dici quasi Uriel, id est lux, vel illuminatio Dei, quæ in altari per flammam repræsentatur. Allegorice hæc omnia competunt Christo qui est nostrum altare, id est mons, leo, lux, aries Dei, factusque pro nobis maledictum, atque hæc eadem ipse suis fidelibus communicat, quia communicat seipsum, præsertim in Eucharistia. «Quocirca tanquam leones ignem spirantes ab illa mensa recedamus, facti diabolo terribiles, et caput nostrum mente revolventes, et charitatem quam nobis exhibuit,» ait S. Chrysostomus, hom. 61 ad Pop. Et Augustinus, lib. X De Civit. cap. IV: «Cum ad Deum, inquit, est sursum cor nostrum, Dei est altare: ei cruentas victimas cædimus, quando usque ad sanguinem pro veritate certamus.» S. Gregorius Nazianzenus, Orat. in funere patris, jugem in adversis patientiam vocat rationale holocaustum, in cujusque corpore insigniter consumptum. Clemens Alexandrinus, lib. VII Stromat. corpus vocat altare, in quo, ait, «Dei holocaustum fit, cum quis seipsum interimit, veterem scilicet hominem, quia per cupiditates corrumpitur, de medio tollens; novum autem suscitat a veteri mortis conversatione.» Rursum allegorice altare est crux Christi: in hac enim ipse se immolavit Patri. Unde canit Ecclesia: «Cujus corpus sanctissimum in ara crucis torridum.» Quatuor cornua altaris sunt quatuor cornua crucis. Et ab Ariel usque ad sursum cornua quatuor. Habebat altare in summo in quatuor angulis tigilla quatuor exstantia, sive 4 parvas pyramides instar cornuum. Altare ergo pedibus leonem referebat, cornibus taurum, ut effigiem Cherubim ex parte præferret. Erant hæc cornua quasi prædæ trophæa. Nam in festis solemnioribus tauri et juvenci Deo mactabantur, et Arieli, seu sacro leoni, projiciebantur devorandi. Hac de causa videntur veteres frontes sacrarum ædium taurorum zoophoris, id est craniis exornasse, quasi sacrificiorum trophæis et insignibus, ait Vilalpandus.
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16. Et Ariel duodecim cubitorum in longitudine per duodecim cubitos latitudinis, id est altare (quod dixi fuisse altum quatuor cubitis supra crepidines, sive bases duas) longum erat duodecim cubitos, et totidem latum. Erat ergo quadratum et æquale omnibus quatuor suis lateribus.
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17. Et crepido quatuordecim cubitorum, etc., q. d. Crepido vero altaris pariter erat quadrata, sed duobus cubitis superabat ipsum Arielem, id est altare sibi impositum. Habebat enim non 12 ut altare, sed 14 cubitos tam in longitudine, quam in latitudine. Cujus ratio erat, quod crepido, vel basis altaris superior in singulis lateribus exstabat cubitis singulis extra ipsum Arielem. Ergo si Ariel 12 habebat cubitos quaquaversum: necesse erat ut crepido, vel basis superior 14 cubitos quaquaversum extenderetur; ac pari ratione inferior crepido, quæ extra superiorem quaquaversum singulis cubitis exstabat, 16 cubitis tam in longum quam in latum extenderetur. Ita Vilalpandus. Altare enim in imo latius erat, et sursum ascendendo sensim magis arctabatur: habebat ergo duas retractiones duorum cubitorum, unam in superiori crepidine, alteram in ipso Ariel. Aliter Maldonatus hæc dimetitur. Et corona in circuitu ejus dimidii cubiti. Coronam vocat coronicem, sive limbum instar coronæ ambientem, non imam crepidinem, ut vult Maldonatus, sive fundamentum altaris, de hoc enim dixit vers. 13; sed summam ejus superficiem, et quatuor ejus cornua. Sic enim videmus etiamnum Romæ altaria multa, in summo tali coronice ornari et coronari, quæ proinde hebraice vocatur גבול gebul, id est limes, terminus, rem definiens et circumscribens; unde Noster, vers. 13, vertit definitio. Hanc asserit fuisse medii cubiti. Altare ergo universum altum erat decem cubitos, quos sic collige: infima crepido alta erat duos cubitos, secunda quatuor, ipsum Ariel quatuor, qui omnes collecti faciunt decem. Infima crepido tam in longitudine, quam in latitudine habebat 16 cubitos; secunda 14, ipsum Ariel 12. Minus ergo erat hoc altare altari quod fecit Salomon, II Paral. cap. IV, vers. 1; illud enim longum erat 20 cubitis, latum totidem, altum 10, ut ibi dicitur. Et sinus ejus unius cubiti per circuitum. Sinum vocat caveam, vel foveam sanguinis, de qua dixit vers. 13. Repetit enim quod ibi dixit. Gradus autem ejus versi ad Orientem, q. d. Gradibus ab Oriente versus Occidentem, ad altare ascendebatur. Rationem dat Vilalpandus, quod scilicet vellet Deus Judæos avocare ab idololatria gentilium, qui adorabant solem orientem: voluit ergo Judæos dare terga Orienti, et verum Deum ad Occidentem adorare, uti dixi cap. VIII, 16. Vide S. Thomam, I II, Quæst. CII, art. 4 ad 5, et Athanasius Nicenus, Quæst. XVIII in S. Script. et Pinedam in Job XXXI, 26.
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18. Hi sunt ritus altaris, q. d. Hosce ritus in sacrificando super altare observabitis, ut illud expietis, consecretis et sanctificetis. Ritus hos in sequentibus præscribit, et ex Levitico iterat. Hic ergo proprie sancit ritum servandum in consecratione altaris.
43:19
19. Et dabis, trades hosce ritus a me præacceptos sacerdotibus et Levitis, aut potius dabis vitulum, eumque sacrificabis, ut reipsa eis ostendas quomodo sacrificare debeant: hoc enim in tam longa captivitate Babylonica obliti sunt. Unde subdit vers. 20: «Et assumens de sanguine ejus, pones super quatuor cornua ejus.» Videtur ergo Ezechiel reipsa sacrificasse, rituque docuisse sacerdotes ignaros ritum sacrificandi. Ita Maldonatus. Qui sunt de semine Sadoc. In Sadoc enim, amoto Abiathar, et posteros ejus Salomon transtulit sacerdotium et pontificatum, ut dixi cap. XL, 46. Sadoc hebraice idem est quod justus, ait S. Hieronymus. Qui accedunt ad me, qui accedunt ad altare ut mihi ministrent.
43:20
20. Super quatuor cornua ejus, altaris hujus enim cornua singula sanguine victimæ tingi præceperat Deus, Exod. XXIX, 12, et Levit. XVI, 18.
43:21
21. Et combures. Hebraice שרפו serephu, id est comburent, scilicet sacerdotes ad hoc a te destinati. Nec enim unus Ezechiel hæc omnia per se præstare poterat. In separato loco. Nam «quorum animalium infertur sanguis pro peccato in Sancta per pontificem, horum corpora cremantur extra castra,» Hebr. XIII, 11; Levit. IV, 12; et cap. VI, 30, et XVI, 27: vide ibi dicta. Erat enim hæc publica altaris et loci a Chaldæis contaminati et profanati, per victimam vituli expiatio et consecratio, in qua hic ritus præscriptus est, Levit. XVI, 27. Extra sanctuarium, extra atrium sacerdotum, quod dicitur Sanctuarium, quia sanctificatum et consecratum erat sanguine vituli cæsi, ait Vatablus.
43:22
22. Hircum caprarum, id est hircum non annosum, sed juvenem, ut matrem capram adhuc sequatur, et subinde sugat. Cum enim Hebræi animali addunt nomen matris, significant illud tenerum esse, et adhuc matrem sequi. Sic Daniel, cap. VIII, 5, Alexandrum vocat hircum caprarum quia juvenis erat. Septuaginta vertunt: «Die autem secundo tollent duos hædos immaculatos pro peccato.» Mystice, hi duo hædi proxime post passionem Domini immolati, sunt S. Jacobus frater S. Joannis, et S. Stephanus: «Hi enim sunt primitiæ martyrum, quos Christi confessio coronavit,» ait S. Hieronymus. Erat hæc secunda victima expiatoria et consecratoria altaris, scilicet hircus: prior enim fuit vitulus. Nam hircus ob fætorem est symbolum peccati, quod hoc altari, per victimas deinceps juxta in eo immolandas, expiandum erat. Immaculatum, carentem macula, non coloris sed sanitatis et integritatis, hoc est non mancum, non mutilum, sed sanum et integrum, uti dixi Levit. XXII, 19, 20 et 21.
43:25
25. Facies (id est sacrificabis) hircum. Sic dixit Poeta: «Cum faciam vitulam,» id est cum sacrificabo vitulam, «pro frugibus, ipse venito.»
43:26
26. Et implebunt manum ejus. «Manum,» id est latus, hoc est latera, «ejus,» scilicet altaris, q. d. Per septem dies replebunt latera altaris victimis, et sanguine victimarum. Unde Chaldæus vertit: Offerent oblationem ejus. Agitur enim de consecratione altaris; et implere manus, Hebræis idem est quod consecrare, uti ostendi, Exod. XXIX, 9 et 35. Ita Maldonatus. Alii, ut Vatablus, accipiunt manum non altaris, sed sacerdotis, q. d. Sacerdotes replebunt carnibus victimæ manus sacerdotis sacrificantis per septem dies, hoc est dabunt illi quotidie tot victimas, quot per septem dies immolare poterit.
43:27
27. Facient (id est immolabunt, ut dixi vers. 25) sacerdotes super altare holocausta vestra, et quæ pro pace offerunt, id est victimas pacificas, quas pro pace, id est incolumitate domus, vel futura et impetranda; vel præterita, et impetrata in gratiarum actionem (unde Vatablus vertit, eucharisteria) offerent.
43:10
… direttamente una parenesi etico-spirituale; la t. del sapiente, cui si può ricollegare la t. che i genitori danno ai figli, è l'istruzione-educazione degli inesperti, e alla t. di « sapienza » relativa alla vita pratica e ai mestieri sembra collegarsi Ez. 43, 10-15 ove t. (ben tradotto dai Settanta ἡ διαγραφή) è « la pianta del tempio ».
43:13
… Il c. ebraico ('ammhili) comune era di 6 palmi e 24 dita (458 mm.), ma per le costruzioni sacre si usava il c. grande di 7 palmi uguale al c. egiziano regale, dal quale forse deriva, che corrispondeva a 525-30 mm. (Ez. 40, 5; 43, 13).
43:20
Una particolarità dell'a. ebraico sono i «corni» o sporgenze (Ex. 27, 2; 37, 25; I Reg. 1, 50; Ez. 43, 20), ai quattro spigoli superiori. …
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.