The prophet seing six men, by Gods commandment, kil al, 6. that are not marked with THAV in their forehead: 8. lamenteth so great a slaughter. 9. and God answereth, that their iniquitie may not be longer tolerated.
1And he cried in my ears with a loud voice, saying: The visitations of the city are at hand, and every one hath a destroying weapon in his hand.Con gran voce gridò alle mie orecchie, dicendo: Vicina è la visita della città, e ognuno ha in mano uno strumento da uccidere.AND he cried in mine eares with a lowd voice, saying: The visitations of the citie approch, and euerie one hath a weapon of slaughter in his hand.Et clamavit in auribus meis voce magna, dicens: Appropinquaverunt visitationes urbis, et unusquisque vas interfectionis habet in manu sua. 2And behold six men came from the way of the upper gate, which looketh to the north: and each one had his weapon of destruction in his hand: and there was one man in the midst of them clothed with linen, with a writer’s inkhorn at his reins: and they went in, and stood by the brazen altar.Ed ecco che sei uomini venivano per la strada della porta superiore, che guarda settentrione; e in mano d'ognun di essi uno strumento di morte: eravi anche un uomo in mezzo a loro vestito di roba di lino, e aveva appeso a' fianchi un calamaio da scrivere, ed entrarono, e si fermarono presso l'altare di bronzo;And behold six men came from the way of the vpper gate, which looketh to the North: and euerie mans weapon of destruction in his hand: one man also in the middes of them was clothed with linnen ga•m•••s, and the ink•horne of a writer at his reines: and they entered in, and stood by the brasen altar.Et ecce sex viri veniebant de via portæ superioris, quæ respicit ad aquilonem, et uniuscujusque vas interitus in manu ejus: vir quoque unus in medio eorum vestitus erat lineis, et atramentarium scriptoris ad renes ejus: et ingressi sunt, et steterunt juxta altare æreum. 3And the glory of the Lord of Israel went up from the cherub, upon which he was, to the threshold of the house: and he called to the man that was clothed with linen, and had a writer’s inkhorn at his loins.E la gloria del Signor d'Israele dai Cherubini, su' quali stava, si portò al liminare della casa, e chiamò l'uomo che era vestito di lino, e avea a' suo fianchi il calamaio.And the glorie of the Lord of Israel was taken vp from the Cherub, which was ou• him to the threshold of the house: and he called the: man, that was clothed with the linnen garments, and had the in•khorne of a writer on his loynes.Et gloria Domini Israël assumpta est de cherub, quæ erat super eum ad limen domus: et vocavit virum qui indutus erat lineis, et atramentarium scriptoris habebat in lumbis suis: 4And the Lord said to him: Go through the midst of the city, through the midst of Jerusalem: and mark Thau upon the foreheads of the men that sigh, and mourn for all the abominations that are committed in the midst thereof.E il Signore gli disse: Va per mezzo alla città, per mezzo a Gerusalemme, e segna un Thau sulle fronti degli uomini, che gemono, e sono attimi per tutte le abbominazioni, che si fanno in mezzo ad essa.And our Lord said to him: Passe through the middes of the citie in the middes of Ierusalem and signe Thau vpon the foreheades of the men that mourne, and lament vpon al the abominations, that are done in the middes therof.et dixit Dominus ad eum: Transi per mediam civitatem, in medio Jerusalem, et signa thau super frontes virorum gementium et dolentium super cunctis abominationibus quæ fiunt in medio ejus.
5And to the others he said in my hearing: Go ye after him through the city, and strike: let not your eyes spare, nor be ye moved with pity.E a quelli disse, udendolo io: Passate per la città seguitando lui, e percuotete: non s'impietosisca l'occhio vostro, e non abbiate pietà.And to them he said in my hearing: Passe through the citie folowing him, and strike: let not your eye spare, neither haue ye mercie.Et illis dixit, audiente me: Transite per civitatem sequentes eum, et percutite: non parcat oculus vester, neque misereamini: 6Utterly destroy old and young, maidens, children and women: but upon whomsoever you shall see Thau, kill him not, and begin ye at my sanctuary. So they began at the ancient men who were before the house.Uccidete fino allo sterminio, il vecchio, il giovane, la vergine, il pargoletto, e le donne: non uccidete però alcuno, che veggiate aver sopra di sé il Thau, e date principio dal mio santuario. Dieder dunque principio da que' seniori, che erano davanti al tempio.The old, the yong man, and the virgin, the litle one, and the wemen kil to vtter destruction: but euery one vpon whom you shal see Thau, kil not, and begin ye at my Sanctuarie. They began therfore at the ancient men, which were before the face of the house.senem, adolescentulum et virginem, parvulum et mulieres interficite usque ad internecionem: omnem autem super quem videritis thau, ne occidatis: et a sanctuario meo incipite. Cœperunt ergo a viris senioribus, qui erant ante faciem domus. 7And he said to them: Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew them that were in the city.Ed ei disse loro: Profanate la casa, e degli uccisi empietene i portici: andate. E quelli andarono, e percuotevano quanti erano nella città.And he said to them: Contaminate the house, & fil the courtes with the slaine: goe ye forth. And they went sorth, and stroke them that were in the citie.Et dixit ad eos: Contaminate domum, et implete atria interfectis; egredimini. Et egressi sunt, et percutiebant eos qui erant in civitate. 8And the slaughter being ended I was left; and I fell upon my face, and crying, I said: Alas, alas, alas, O Lord God, wilt thou then destroy all the remnant of Israel, by pouring out thy fury upon Jerusalem?E finita che fu la strage, rimasi io: e mi gettai boccone; e alzando le strida, dico: Ahi, ahi, ahi, Signore Dio: disperderai tu adunque tutti gli avanzi d'Israele, spandendo il furor tuo sopra Gerusalemme?And the slaughter being accomplished I remained: and I fel vpon my face, and crying: I said Alas, alas, alas ô Lord God, wilt thou then destroy al the remnant of Israel, powring out thy furie vpon Ierusalem?Et cæde completa, remansi ego, ruique super faciem meam, et clamans aio: Heu ! heu ! heu ! Domine Deus: ergone disperdes omnes reliquias Israël, effundens furorem tuum super Jerusalem ?
9And he said to me: The iniquity of the house of Israel, and of Juda, is exceeding great, and the land is filled with blood, and the city is filled with perverseness: for they have said: The Lord hath forsaken the earth, and the Lord seeth not.E disse a me: L'iniquità della casa d'Israele, e di Giuda è grande, oltre modo grande, e la terra è coperta di sangue, e la città è piena di ribellione, perocchè han detto: Il Signore ha abandonata la terra, il Signore non vede.And he said to me: The iniquitie of the house of Israel, and Iuda is exceeding great, and the land is replenished with bloud, and the citie is replenished with auersion: for they haue said. Our Lord hath forsaken the earth, and our Lord seeth not.Et dixit ad me: Iniquitas domus Israël et Juda magna est nimis valde, et repleta est terra sanguinibus, et civitas repleta est aversione: dixerunt enim: Dereliquit Dominus terram, et Dominus non videt. 10Therefore neither shall my eye spare, nor will I have pity: I will requite their way upon their head.Non s'impietosirà adunque l'occhio mio, e io non avrò misericordia: sul capo loro farò cadere le opere loro.Therfore mine eye also shal not spare, neither wil I haue mercie: I wil require their way vpon their head.Igitur et meus non parcet oculus, neque miserebor: viam eorum super caput eorum reddam. 11And behold the man that was clothed with linen, that had the inkhorn at his back, returned the word, saying: I have done as thou hast commanded me.Ed ecco colui, che era vestito di lino, ed aveva il calamaio a' suoi fianchi, portò risposta, dicendo: Ho fatto come tu mi comandasti.And behold the man, that was clothed with the linnen garments, that had the inkehorne at his backe, answered a word, saying: I haue done as thou hast commanded me.Et ecce vir qui erat indutus lineis, qui habebat atramentarium in dorso suo, respondit verbum, dicens: Feci sicut præcepisti mihi.
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Year of the World 3410.
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Calmet
Upper, leading to the court of the priests. These were six angels, representing the army coming from Babylon. The seventh was an angel of peace. (Calmet)
Worthington
God never abandons his whole Church. (Worthington)
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Calmet
House; to the holy place, shewing that he abondoned those in the temple. (Calmet)
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Challoner
Mark Thau. Thau, or Tau, is the last letter in the Hebrew alphabet, and signifies a sign or a mark: which is the reason why some translators render this place set a mark, or mark a mark, without specifying what this mark was. But St. Jerome, and other interpreters, conclude it was the form of the letter thau, which, in the ancient Hebrew character, was the form of a cross. (Challoner)
Montfaucon
Of this many inscriptions still extant bear witness. (Montfaucon.)
Haydock
Some Rabbins allow that the last letter was used but in honour of "the law," Thorah. The cross is supposed to be the hieroglyphic of a future life, (Hist. Rufini. 2:29.) and found frequently in the pictures or (Haydock) in the tables of Isis. But it rather represents a key. Soldiers who were acquitted received the letter T, and those who were sentenced to die had Th, (Calmet) alluding to Thanatos, "death." (Haydock)
Calmet
We may, however, suppose that if God designated any letter, it would be some letter of the Hebrew alphabet, and accordingly the last had formerly the figure of a cross: "X" though this text may signify "a sign" in general. The virtuous would be discriminated from the guilty, as if they were marked. (Calmet)
St. Augustine
The door-posts of the Hebrews were stained with blood, in Egypt, to shew that all should be redeemed by that of Christ; and here those who shall be saved, received the mark of his cross. This sign has always been held in veneration among Christians, (Worthington) and used in conferring baptism, consecrating the blessed Eucharist, etc. (St. Chrysostom, hom. lv. in Matthew, and lxxxiv. in John) (St. Augustine, tr. cxviii. in John, and ser. ci. de temp., etc.)
Haydock
It appeared to Constantine with this inscription, "In this conquer;" (Eusebius, vit. 1:22.) and again over Jerusalem; (St. Cyril, ep. ad Constantium.) and will be borne before Christ, at his last coming, (Matthew xxiv.) to the joy of those who have performed their baptismal promises, and to the confusion (Worthington) of the enemies of the cross of Christ. (Haydock)
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Sanctuary. Aquila, "temple," or people (Calmet) consecrated to my service, (Septuagint; Tirinus) particularly (Calmet) the twenty-five idolaters, the ancients and women, (Calmet) Ezechiel 8:16.
Worthington
Judgment beginneth at the house of God, (1 Peter 4:17.) and those (Haydock) who abuse holy things are justly cut off. (Worthington)
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Calmet
Defile. Septuagint, "you have defiled." I regard the place no longer. (Calmet)
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Haydock
Perverseness, in "wresting of judgment." (Protestant marginal note) What else can be expected, when the judges deny Providence? (Haydock)
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Mark Thau.... Thau, or Tau, is the last letter in the Hebrew alphabet, and signifies a sign, or a mark; which is the reason why some translators render this place set a mark, or mark a mark without specifying what this mark was. But St. Jerome, and other interpreters, conclude it was the form of the letter Thau, which in the ancient Hebrew character, was the form of a cross.
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The prophet being first instructed by a voice that the destruction is nere at hand:
Vas intersectionis.
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forthvvith in the same vision, 〈…〉 men coming to kil the idolaters.
Yet one is s••t before the six to •a•ke some, vvhom Gods mercie vvil saue from the slaughter, because he neuer suffereth his Church to be vvholly destroyed.
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4. Signe Thau vpon the sorchcades.] Most of the Hebrevv Rabbins, as also the Some translate, Signe a signe, or, sette a marke vpon the foreheades. Septuagint. likevvise ••u•la, and Symmachus translate THAV according to the• g〈…〉 of the Hebrevv vvord, a signe: as if it vvere commanded only in general to se•te one signe or other, not anie determinate certaine signe or marke on the foreheades of the men that mourne, and lament vpon the abominations, that are done in Ierusalem. But aswel some other Hebrew Rabbins, with the Chaldee Paraphrasis, as also Theodotion, and in maner al other ancient Latin Interpreters, whom S Ierom foloweth, translate as in the vulgate Others translate more distinctly: Signe Thau vpon the foreheades. or Marke the foreheades vvith Thau, or. T. That is with the letter which hath the forme of a Crosse. It was in the time of Ezechiel in figure, now is in remembrance of Christs Crosse. The ancient Fathers testifie the continual vse of the signe of the Crosse in the Church. Edition, Signa Thau super frontes virorū gementi•m, &c. Signe Thau vpon the foreheades of the men that mourne, &c. That is. marke their foreheades with THAY, the last Hebrew letter: which in the old Hebrew characters, vsed euen to •. Ieroms time by the Samaritanes, hath the similitude and forme of a Crosse. So expressing a particular determinat signe; as when the Angel slew the first borne of Aegypt, the Israelites houses were distinctly marked with bloud, sprinkled on Exo. 1•. the postes of their dores: mystically signifying our B. Sauiours most sacred bloud to be shed for Redemption of man kind: so also this letter THAV bearing the forme of a Crosse, formed in the foreheades of the mourners, signified the Crosse, wheron Christ our Lord should dye, and redeme vs from si••e. VVhich signe, as it was then prefiguratiue, and prophetical; so now it is representatiue, and commemoratiue of our Redemption made by our B. Sauiour, on the holie Crosse. That we may truly glorie in Christ, and that with our great Apostle S. Paul, in CHRIST CRVCIFIED. VVith great reason therfore hath the 1. Cor. •. whole Church of Christ singularly estemed, and continually vsed this holie Signe of the Crosse in al Diuine Mysteries, and godlie workes, euen from the Apostles time VVitnesses hereof are the ancient Fathers: S. Dionyse Ariopagite, Eccles. Hierarch. c 2. reciting the signe of the Crosse amongst other sacred Rites in administration of Baptisme: who also c. 5. & 6. maketh like mention of the same signe in making Priestes, & professing of Religious persons. Likewise S. Ireneus. li. 2. c. 42. describeth the forme of the Crosse. S. Iustinus Martyr, Dialogo cum Tryphon•, shevveth liuers figures in the old Testament of the Crosse. Tertullian, Aduersus Marcionem, testifieth that the Apostles, and al the faithful of Christ vvere signed in their foreheades vvith the signe of THAV, the last of the Hebrew letters, bearing the forme of a Crosse: the same (saith he) vvith the Greke letter, TAV, and our Latin T. VVho further both in that place, and li. de corona ••luis, & li•de resurrect. carnis, testifieth the most frequent vse of this holie signe of the Crosse After him S Cyprian vvitnesseth the same in his time. Epist. ad Tybaritanos. li. ad Dem•tr•anum, & li. 1. ca. 8. Testimoniorum aduers. Iudaeos More especially, li. 2. c. 22. proueth by this place amongst other holie Scriptures, that in this signe of the Crosse, is health to al that are signed therwith in the foreheades. S. Chrysostom. li. cont Gentiles, Amongst other demonstrations, sheweth by the honour, and daylie vse of the Crosse, that Christ Honour of the Crosse proueth Christ to be God. is God; because none but God could make a thing, vvhich before vvas so execrable, to be novv euery where so highly esteemed And in his Homilies. 55. in Mat. 16. & 84. in Ioan. 19. and other places, vvitnesseth that in Baptisme, in the most holie Eucharist, in the Sacrament of holie Orders, & in al most excellent Mysteries, the Ensigne of Victorie, the signe of the Crosse is euer present vnto vs: in al his discourse teaching, to glorie not only in Christ crucified, but also to honour the signe of the Crosse. And that vvho soeuer despiseth the signe of the Crosse, despiseth in deede Christ Crucified. To omitte others, S. Augustin recordeth, li. 1. Confess. c. 11. that himself vvhen he vvas a childe, and dangerously sicke, vvas by his mothers pious care, signed vvith the signe of the Crosse. & li. de catechizandis rudibus. c 20. teacheth that euerie one is to be signed in the forehead with the signe of the Crosse, & that al Christians are so signed. Also Tract 118. in Ioan. VVhat is the signe of Christ (saith he) which al know, but the Crosse of Christ? which signe vnles it be adioyned, as wel to the foreheades of them that beleue in Christ, as to the vvater it selfe vvherevvith they are regenerate, The signe of the Crosse vsed in Baptisme, in Confirmation, in the B Eucharist, and in a• holie Rites. and to the chri•••ne oyle, vvherevvith they are anointed, as also to the Sacrifice, vvherevvith they are nourished; none of these thinges is rightly performed. Or vvil you haue him to speake more plainly, or more generally? Ser 101. de tempore. VVith the signe of the Crosse (saith he) our Lords bodie is consecrated, & al thinges, vvhatsoeuer are sanctified, are consecrated vvith the inuocation of Christs name in this signe. VVho pleaseth to see more testimonies of ancient Fathers, may also reade S. Basil, li. de Spiritu Sancto. S. Cyril of Ierusalem. Catechesi. 4. & 13. S. Ambrose, Orat. •unebri de obitu Theodosij. S. Gregorie. Epist 126.
The apparition also of this signe to Constantin the great, vvith this inscription: Miraculous apparitions of the signe of the Crosse. IN HOC VINCES, is most famous; vvritten by Eusebius Caesariensis li. 1 c. 22: & 23. de vita Constantini. and manie others. The same signe also appeared in Ierusalem in the time of his sonne Constantius, as S. Cyril of Ierusalem testifieth in his Epistle to the same Emperour. And Nicephorus. li. 10. c. 2. Hist. Eccles vvriteth that the formes of Crosses, fel vvith the devv vpon the garments of Iulian the Apostata, and of his folovvers. And manie other histories, both ancient and moderne make mention of the like apparitions.
But aboue al others, the most principal is to come: The Signe of the Sonne The signe ••• the Crosse shal appeare before Christ, cō ming to iudge. of man; as our B. Sauiour himself fortelleth, vvhich shal appeare in the heauen at his coming to iudge the vvhole vvorld: his most proper Ensigne the Crosse; by vvhich he conquered the diuel, sinne, death, and al enimies of God and men. So al ancient Fathers vndoubtedly vnderstand his prediction. Mat. 24. Then vvil this signe appeare to the great confusion of al vnsigned miscreants, vvith other vvicked enimies of the Crosse, and Crucifix. For then shal al the vvorld, The vnsigned shal be confounded. both men, and Angels see, vvhat infinite charitie, our most blessed Redeemer hath vsed for mans saluation; and hovv iustly those that either doe not beleue, or not regard his so vnspeakable mercie, shal be adiudged to euerlasting damnation in the pitie and fire of hel. And on the other side, al those that are The rightly signed shal be glorified. rightly signed in their foreheades, and haue accordingly performed that, which in Baptisme they promised, shal mete this sauing Ensigne, vvith incomparable comforth, •oy, and gladnes; vvho coming clothed •n vvhite robes, vvith palmes of victorie in their handes, shal then receiue glorious crovvnes in eternal life.
Marke vvith
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For abuses of holie Sacrifices, Sacramentes, and other sacred Rites, God suffereth first Churches and Monasteries to be destroyed, and clergie men and other religious persons to be persecuted, and so punishment proceedeth to other offenders as, 1. Pet. 4. v. 17. iudgement beginneth at the house of God.
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sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 13.16
… We read, "As a lily among thorns, so is my beloved among the daughters;" and again, "I have dwelt in the tabernacles of Kedar; peaceful among them that hated peace;" and again, "Mark in the forehead those who sigh and cry for the iniquities of my people, which are done in the midst of them."
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Tertulliano † 220 d.C. The Five Books Against Marcion 3.22
… and He signed them with that very seal of which Ezekiel spake: “The Lord said unto me, Go through the gate, through the midst of Jerusalem, and set the mark Tau upon the foreheads of the men.”
Tertulliano † 220 d.C. A Strain of the Judgment of the Lord 1
Attend, who wear upon their marked front
san Tascio Cecilio Cipriano † 258 d.C. An Address to Demetrianus 22
… But touch not any man upon whom is written the mark.” Moreover, what this mark is, and in what part of the body it is placed, God sets forth in another place, saying, “Go through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.23
In Ezekiel the Lord says: “Pass through the midst of Jerusalem, and thou shalt mark the sign upon the men’s foreheads, who groan and grieve for the iniquities which are done in the midst of them.”
sant'Atanasio di Alessandria † 373 d.C. To the Bishops of Egypt 1.2
… I will be like the Most High .’ Thus he suffers and is dishonoured; and although he still ventures with shameless confidence to disguise himself, yet now, wretched spirit, he is detected the rather by them that bear the Sign on their foreheads
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 18.9
… “Set a mark upon the forehead of the men that groan, and are in anguish.” And after charging the others, and saying, “Begin ye from mine holy ones,” He goes on to add, “But upon whomsoever the sign is, touch them not.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… ( Eccl. xii. 14 .) For it says, “Set a mark upon the foreheads of the men that sigh and that cry.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 87.2
… although this also should not be forgotten, that even when known and discovered, bad men do not harm the good who are in a Church, if either the power of restraining them from communion be wanting, or the interests of the Church’s peace forbid this to be done. For who were those who, according to the prophet Ezekiel,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 57.7
… Ye have heard to-day the words of the holy prophet Ezekiel, how that before God sent one to destroy the ungodly people, He first sent one to mark them, and said to him, “Go and set a mark upon the foreheads of the men that sigh and moan for the sins of my people that are done in the midst of them.”
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san Tascio Cecilio Cipriano † 258 d.C. An Address to Demetrianus 22
… Have no pity upon old or young, and slay the virgins and the little ones and the women, that they may be utterly destroyed. But touch not any man upon whom is written the mark.”
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Origene † 254 d.C. Origen's Commentary on Matthew 14.10
… ” The sense of this appears to me to be as follows: The season of beginning the judgment is with the house of God, who says, as also it is written in Ezekiel, to those who are appointed to attend to punishments, “Begin ye with My saints;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 57.7
… and though separated in God’s sight, they were mixed with them in the eyes of men. They are “marked” secretly, are not hurt openly. Afterwards the Destroyer is sent, and to him it is said, “Go, lay waste, spare neither young nor old, male nor female, but come not near those who have the mark on their forehead.”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 43
… If it be for crowns that any suffer these things, then grieve not; for instance, as Paul, as Peter suffered: but when it is for punishment that one suffers justice, then weep, then groan. Such was the part the prophets acted; thus one of them said, “Ah! Lord, dost thou destroy the residue of Israel?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… but since they considered that then was the time for the greatest boldness of speech, they consequently prayed in their behalf; hence too they said, “In a contrite heart and an humble spirit let us be accepted.” ( Song. ver. 16 .) For them Joshua also rent his garments. ( Josh. vii. 6 .) For them Ezekiel too wailed and lamented when he saw them cut down. (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 33
… and at one time he saith, “My heart’s desire and my supplication to God is for them that they may be saved:” ( Rom. x. 1; ix. 3 .) and at another, “I could wish that myself were anathema from Christ for their sakes.” Thus also Ezekiel seeing them slain saith, “Alas, O Lord, dost Thou blot out the remnant of Israel?” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 1
And see how this is said to the two Prophets, because both prayed for them, and did not prevail. For Ezekiel says, “Ah Lord, dost thou blot out the residue of Israel?” (
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san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 23
… 3 .) This He says also to all the prophets, and this He says again to Moses, to be girded. And He Himself also appears to Ezekiel (
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1. Et CLAMAVIT, idem Dominus auriga currus Cherubim, de quo cap. VIII, 5. VISITATIONES. Id est visitatores, id est ultores et vindices. Sic enim visitator, visitans provinciam, reos punit. Septuaginta vertunt: Appropinquavit vindicta urbis. VAS INTERFECTIONIS. Id est instrumentum ad interficiendum, scilicet gladium aut securim, uti vers. 2 vertunt Septuaginta.
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2. Sex viri. Id est sex daemones, ait S. Hieronymus. Sex angeli, ait Theodoretus: «Nam unus, inquit, angelus centum octoginta quinque millia Assyriorum occidit, et primogenita Aegyptiorum. Sed hic ob impietatis Judaeorum exuberantiam, sex angeli vindices mittuntur.» Tertio, noster Prado et Maldonatus censent esse sex archiduces Nabuchodonosoris, qui in porta Jerusalem sedentes et urbem obsidentes, primi eam ceperunt, scilicet Neregel, Sereser, Semegarnabu, Sarsachim, Rapsares, Rebmag, de quibus Jeremias cap. XXXIX, 3, et Josephus, X Antiq. X. Sed quia vers. 6, hi sex viri jubentur discernere signatos a non signatis, eisque parcere, melius cum Theodoreto dicemus fuisse sex angelos: nec enim Chaldaei viderunt aut respexerunt quinam signati essent signo thau, qui non, ut illis parcerent, hos occiderent. Ponuntur autem sex angeli, juxta numerum sex ducum Chaldaeorum jam dictorum, quia hi angeli eos duces direxerunt, ut signatis parcerent, non signatos occiderent. VENIEBANT DE VIA, id est per viam, quae ducit ad portam superiorem, id est interiorem, ad quam quia gradibus ascendebatur, hinc dicitur superior, qua scilicet intrabatur ad atrium sacerdotum. AD AQUILONEM, scilicet ubi peccarant idololatria, cap. VIII, 5. Nota: Eadem porta, qua Deum eliminamus, intrant ejus lictores: manet enim post ostium peccatum, quod venienti hosti et morti pandit fores. Nam «per peccatum mors intravit in mundum,» Rom. V, 12. Et Dominus ad Cain, Genes. IV, 7: «Si male, ait, feceris, in foribus peccatum cubat,» ut habent Hebraea, ut scilicet valvas hosti aperiat. Ita hic, per eamdem portam intrarunt Chaldaei in urbem, per quam intraverat idololatria. Hinc Clemens Alexandrinus, lib. V Strom., ait angelos subinde igneos effici, ut impios puniant, juxta illud Psalm. CIII, 4: «Qui facis angelos tuos spiritus, et ministros tuos ignem urentem.» VAS INTERITUS. Hebraeus, instrumenta bellica; Septuaginta, securis. VIR QUOQUE UNUS IN MEDIO EORUM VESTITUS ERAT LINEIS. Septuaginta, podere, id est, ut cap. X, vers. 2 vertunt, stola sancta, non ad genua, instar sagi militaris, ut vult Scholiastes, sed ad pedes et talos demissa: inde enim dicitur poderis. Hic ergo septimus non habuit vestem militarem et arma, uti priores sex, ad puniendum et occidendum; sed sacerdotalem, utpote qui supplicaret pro redimendis a strage Chaldaeorum et salute dignis, eosque quasi notarius atramento littera thau signaret. Unde fuit typus Christi, qui mediator fuit inter Dei justitiam et homines salvandos. Ita S. Hieronymus et Theodoretus. Fuit autem ad litteram vir hic, angelus tutelaris piorum Judaeorum. De podere ejusque symbolis vide ea quae dixi Exodi cap. XXVIII, 4. Quocirca allegorice S. Gregorius, XXII Moral. XII: «Vir, ait, vestitus lineis est Redemptor noster, qui etiam de tribu sacerdotali parentes aliquos habuit.» Linea «enim erat vestis sacerdotum, significans puritatem conscientiae, qua pollere debet sacerdos. Vel certe, inquit, quia linum de terra, non autem sicut lana, de corruptibili carne nascitur: ipse autem indumentum sui corporis ex matre virgine, non autem ex corruptione commixtionis sumpsit; profecto ad nos vestitus lineis venit. Et atramentarium scriptoris ad renes ejus. In renibus posterior pars corporis est. Et quia ipse Dominus postquam pro nobis mortuus est, et resurrexit, et ascendit in coelum, tunc testamentum novum per Apostolos scripsit, atramentarium ad renes habuit. Qui enim scripturam Testamenti novi postquam decessit condidit, atramentarium quasi a tergo portavit.» Sic et Rupertus, Pintus, et Fernandius, visione XV, qui per virum hunc ad litteram intelligunt Christum, pro qua sententia citat Fernandius S. Irenaeum, lib. IV, ubi ait: Verbum ante incarnationem suas salutes praestruebat, praeludens videlicet, et quodammodo exercens simulacra salutis in veteri Testamento, praestando illam multis non in vero, sed in simulato corpore, ut quasi addiscerent per experientiam quomodo eam in vero corpore esset praestiturus. Sed verius est ad litteram virum hunc fuisse angelum, qui allegorice repraesentaret Christum: angeli enim sunt administratorii spiritus, qui a Deo mittuntur quaquaversum. Unde vir hic dicit Deo vers. ult.: «Feci sicut praecepisti mihi,» quod Angelo competit, non Verbo: hoc enim cum sit aequale Patri, praeceptum nullum ab eo accipit. Moraliter, in die Cinerum sacerdos vestitus lineis, atramento, id est atris cineribus, signat inscribitque frontibus fidelium signum thau, id est crucis, dicens: «Memento, homo, quia pulvis es, et in pulverem reverteris,» ut per mortis memoriam incitet eos ad paenitentiam et gemitum, quo irato Deo reconciliati, ejus vindictam evadant. ATRAMENTARIUM. Ita Hebraea, Aquila in secunda editione, aiunt S. Hieronymus, Origenes et Vatablus, sed Symmachus tabellam (in qua scilicet scripta sint peccata Jerusalem, ejusque poenae et excidium, ac sancti a peccatorum numero segregati, et seorsim scripti sunt, ait S. Hieronymus) vertit; Septuaginta, zonam sapphiri (pro ספר sepher, legerunt ספיר sappir). Aquilae primam et Theodotion retinent vocem hebraeam, vertuntque κεσέτ librarii, hebraice enim est קסת keset; κεσέτ ergo et keset, idem est quod καλαμάριον, ab eo quod calami in illo recondantur; nos atramentarium, ex eo quod atramentum habeat, dicimus, ait S. Hieronymus. Gestat hic Angelus atramentarium, ut quasi notarius atramento litteram thau lugentium frontibus inscribat, uti jam dixi. INGRESSI SUNT in atrium interius. ALTARE AEREUM holocaustorum: nam aliud altare thymiamatis erat aureum.
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3. ET GLORIA DOMINI. Hebraice est Elohim, quod significat Deum qua judicem et vindicem: ipse enim hic vindictam in Judaeos per sex angelos exercet. Jam «gloria Domini,» id est solium Domini gloriosum factum ex aliis Cherubim, elevatum supra propitiatorium arcae foederis, Exodi XXV, 22. Vel potius, solium sapphirinum imminens currui Cherubim, quem vidit in Chobar, ut ait cap. VIII, vers. 4; semper enim persistit in visione currus cap. primi, q. d. Hoc solium, et consequenter ipse Deus solio suo insidens, qui ob idololatrarum scelera cap. VIII, vers. 3, 4, 6, et cap. III, vers. 12 admissa, ex templo migrarat in atrium Gentium, jam assumptus est de Cherub: non quasi Cherubinos reliquerit, ut volunt aliqui; sed quod de loco Cherub, seu in quo constiterat ipse Deus super Cherub (super quem solet esse et equitare), id est de atrio gentium, revolarit vectus suis Cherubim ad limen domus, id est templi, scilicet in atrium interius sacerdotum; ut ibi quasi pro tribunali sedens, lictores vocet, mandetque ut urbem gladio et igne vastent, uti dicitur vers. sequenti. Alii gloriam Domini interpretantur imaginem Dei electrinam, quam Ezechiel vidit in curru Cherubim, cap. I, vers. 27; quasi illa a suis Cherubim discesserit, et prosilierit quasi e suo curru; ut significaretur Deum a veteri templo et propitiatorio discessurum subito, quasi morae impatientem ex ira et indignatione vehementi. Haec sententia est probabilis, illique favet vers. 18, cap. X: «Et egressa est gloria Domini a limine templi, et stetit super Cherubim.» Inde enim videtur colligi quod ante jam Cherubinos deseruerat. Moraliter, Deus recedit a Cherubim et propitiatorio, id est loco placationis, cum vult punire impios Judaeos: quia ejus proprium est, misereri; alienum et peregrinum, punire, ut ait Isaias cap. XXVIII, vers. 21. Miserendi enim causam sumit ex se, puniendi aliunde, scilicet a peccatis hominum; unde tunc videtur quasi a se suaque natura recedere, et peregre proficisci. Ita Theodoretus et Fernandius, visione XV, sect. II.
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4. Signa Thau. Ita vertunt Theodotion, Chaldaeus, Vatablus et alii passim: sed Septuaginta et Symmachus vertunt, signa, vel pone signum, vel notam; Syrus et Arabicus, signa signaculum inter oculos, vel super frontes virorum qui gemunt. Prior versio melior et verior est: nam quoties Deus in re simili signum aliquod dedit, certum dedit; quod non solum eam liberationem quae tunc fiebat, sed ejus quoque antitypam, scilicet eam quae multo post per Christum futura erat, significaret: qualis fuit sanguis agni paschalis (qui proinde in formam crucis distentus assabatur, ait S. Justinus Contra Tryphon.), Exodi XII, 7. Serpens erectus in deserto, Numer. XXI, 9. Ita Maldonatus. Quaeres, cur jubet eos signari thau? Respondent aliqui thau significare תחיה tichie, id est vives. Alii, significare תם tam, id est simplex, innocens et perfectus est, ac proinde dignus qui in vita servetur. Rursum Hebraei, ait Origenes, tradunt thau, quia ultima est litterarum Hebraicarum, et quia תורה thora, id est lex, incipit a littera thau, significare eos, qui perfectam practicamque habent scientiam divinae legis, et ex hac scientia habent sensum ac dolorem praevaricationum. Unde et S. Hieronymus: «Hebraei, inquit, autumant, quia lex apud eos appellatur Thora, quae hac in principio nominis sui littera scribitur, id est thau, quod illi hoc accepere signaculum, qui legis praecepta compleverant.» Verum melius idem S. Hieronymus, Origenes, Tertullianus, Contra Judaeos; Ambrosius, lib. De Abraham; S. Augustinus, in Dialogo altercat. Ecclesiae et Synagogae; Clemens lib. VI Strom., et alii passim, respondent litteram thau ante Esdram, apud Hebraeos priscos habuisse figuram crucis, fuisseque similem litterae thau Graecorum et Latinorum. Quocirca Syri codices hic pro signa thau legunt, signa crucem, uti refert ex Caninio Joannes Grial in Notis ad S. Isidorum, lib. I Etymol. III. Crux ergo signum hic datur liberandorum a nece, reque ac salutis per Christi crucem consequendae. Unde et Aegyptii Serapidis pectori thau inscribebant, quasi signum futurae vitae. De qua re vide nostrum Jacobum Gretserum, lib. I De Cruce, cap. LI, ubi ex Rufino, Socrate, Sozomeno, multis idipsum confirmat, contra nonnullos qui id in dubium revocant. Addit S. Hieronymus, aves in surrectum se attollentes, crucis exprimere figuram; quod etiam adorans homo, et natans facit. Sed et navis antenna, cruci assimilata, sufflatur. Quin ipsa, inquit, crucis figura quid est, nisi quadrati mundi forma? Et S. Bernardus, serm. 4 in Vigilia Nativ.: «Fortasse, inquit, crux ipsa nos sumus, cui Christus memoratur infixus. Homo enim formam crucis habet: quam, si manus extenderit, exprimet manifestius.» Corpus enim, brachiis expansis, habet figuram crucis. In eo ergo anima est quasi in cruce crucifixa; ac consequenter ipse Christus, qui est vita et anima animae christianae, in eo quasi infixus est et crucifixus. Sic et Graecis et Latinis, thau erat symbolum vitae, theta mortis. Imo judices, teste Asconio Pediano, damnatos notabant littera theta, liberandos thau. Scilicet hoc et multa alia Romani a Graecis, hi ab Aegyptiis, hi ab Hebraeis acceperunt. Porro theta apud judices fuisse notam θανάτου, id est mortis, constat: unde Ausonius in Epicedion epigrammate CXX: Mische doctor, θ tibi sit obscoeno, Tuumque nomen theta sectilis signet. Ibi Scaliger: «θ, inquit, erat signum suspendii, refert enim laqueum collo involutum; θ littera condemnatoria: quin et castris militem ex cohorte morte dispunctum, haec nota significabat.» tibi sit obscoeno, Tuumque nomen theta sectilis signet. Ibi Scaliger: «θ, inquit, erat signum suspendii, refert enim laqueum collo involutum; θ littera condemnatoria: quin et castris militem ex cohorte morte dispunctum, haec nota significabat.» Verum pie et eleganter noster Martialis Christianus, lib. III: Infelix multis theta est, mihi litera felix: Si θανάτων scribit, sc et illa θεόν. Gravissima ergo causa, cur liberandi a caede Chaldaeorum in excidio Jerusalem, signentur hic signo thau potius quam alio, fuit: quod hi liberandi signati reipsa portabant crucem in corde et corpore, dolendo, gemendo et affligendo se ob peccata populi. Rursum, quod littera thau formam et speciem haberet crucis, essetque symbolum redemptionis et vitae: «Quoniam eo signo vitae hominum praestruebatur,» ait Tertullianus lib. Contra Judaeos, ut significaretur nos per crucem Christi a morte, a gehenna ac daemonum tyrannide liberandos; praesertim eos, qui crucem Christi fronti et animo imprimunt, id est, ut ait Isidorus lib. Allegor. cap. XXV, ut crucem Christi post eum tollant, acrius se edomant, et erga proximos suos charitatis compassione cruciantur. Unde et in fine mundi, crux signum erit servorum Christi, oppositum signo bestiae, id est Antichristi, Apocal. XIII, 16. Quocirca et Apostolus ait, Ephes. IV, 30: «Nolite contristare Spiritum Sanctum Dei, in quo signati estis in diem redemptionis.» Nota: Haec omnia vidit Ezechiel, non revera fieri, sed in visione, ut patet ex simili cap. praeced. vers. 3. In visione ergo ei signari videbantur ab Angelo gementes, ac signati servari, non signati occidi, ut significaretur gementes pios quasi ab Angelo signatos et protectos, a caede Chaldaeorum fore immunes; alios vero omnes, utpote impios, ab eis occidendos. Ita enim Angelus Chaldaeos direxit, ut a se signati eorum manus evaderent, non signati ab eis trucidarentur. Symbolice, primo, thau est ultima littera Hebraeorum: significat ergo Christum, qui pro nobis factus est novissimus virorum in cruce, ut ait Isaias cap. LIII, 3, quem proinde repraesentavit sol descendens in horologio Achaz, ad decem lineas, ut sanitatem redderet Ezechiae, uti dixi Isaiae XXXVIII, 8. Rursum, thau significat Christum, qui est α et ω, principium et finis legis. Unde multi psalmi inscribuntur למנצח lamnatseach; id est vincenti, quod Septuaginta vertunt τέλος, in finem; quia Christum, ut finem spectavit tam David quam Moses et Prophetae, illique suos psalmos dedicavit et inscripsit. Christus enim sua humilitate et passione evasit victor peccati, gehennae et diaboli: descendit enim infra omnes, ideoque meruit ascendere super omnes et omnia. Christi ergo fidem, spem, amorem et crucem non tantum in frontibus, sed et in cordibus signatam habent sancti et electi. Secundo, thau hebraice significat, primo, signum et crucem; secundo, limitem, terminum, consummationem. Significat ergo gementes et dolentes ob peccata populi esse perfectos in charitate, et consummatos in virtute; atque crucem et tribulationem unicum esse sanctitatis et perfectionis instrumentum. Moraliter, hic disce crucem esse signaculum et tesseram amicorum et electorum Dei, ideoque eam non fugiendam, sed ambiendam esse. Nota: Salvandi quasi pauci signantur. Erant enim in Jerusalem aliquot justi, ait Polychronius, ut Jeremias, filii Rechab, Urias et pauci alii. Idipsum docet, primo, Christus, Matth. XVI, 24: «Si quis, inquit, vult post me venire, abneget semetipsum, et tollat crucem suam, et sequatur me. Qui enim voluerit animam suam salvam facere, perdet eam: qui autem perdiderit animam suam propter me, inveniet eam.» Secundo, S. Paulus et Barnabas confirmabant animos discipulorum, dicentes: «Quoniam per multas tribulationes oportet nos intrare in regnum Dei,» Actor. XIV, 22. Idem, Rom. cap. V, 3: «Gloriamur, inquit, in tribulationibus, scientes quod tribulatio patientiam operatur,» etc. Et II Cor. IV, 10: «Semper mortificationem Jesu in corpore nostro circumferentes, ut et vita Jesu manifestetur in corporibus nostris.» Tertio, S. Jacobus, cap. I, 12: «Beatus, inquit, vir qui suffert tentationem: quoniam, cum probatus fuerit, accipiet coronam vitae, quam repromisit Deus diligentibus se.» Quarto, S. Petrus, epist. I, cap. II, 21: «In hoc vocati estis: quia et Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia ejus,» etc. Quinto, S. Ignatius ad Roman.: «Utinam, inquit, fruar bestiis, quae ad me dilaniandum praeparatae sunt, etc. Jam incipio discipulus esse Christi. Frumentum Dei sum, dentibus bestiarum molar, ut panis mundus inveniar. Ignis, crux, bestiae, ossium confractiones, concisiones membrorum, omnia tormenta diaboli in me veniant, tantum ut Christo fruar.» Sexto, apud S. Cyprianum, lib. V, epist. 12, Moyses et alii Confessores: «Quid, inquiunt, gloriosius, quidve felicius ulli hominum poterit ex divina dignatione contingere, quam inter ipsos carnifices interritum confiteri Dominum? quam collegam passionis cum Christo in Christi nomine factum fuisse? quam ipsam quae ab omnibus metuitur, mortem moriendo subegisse? quam per ipsam mortem immortalitatem consecutum fuisse? quam omnibus saevitiae tormentis excarnificatum, ipsis tormentis tormenta superasse? quam omnibus dilaniati corporis doloribus robore animi reluctatum fuisse? quam sanguinem suum profluentem non horruisse?» Septimo, S. Basilius se miserum et calamitosum dicere solebat, quod Martyrum pro fidei veritate certamina imitari non posset, ait Nyssenus in ejus Vita. Octavo, Nazianzenus, orat. 43 in Pascha: «Omnibus, inquit, diebus, et omnibus motibus nos Deo sacrificemus; omnia pro verbo suscipiamus; per passiones passionem imitemur; per sanguinem sanguinem (Christi) honoremus; crucem alacres conscendamus. Dulces sunt clavi, tametsi valde acerbi. Praestat cum Christo et pro Christo pati, quam cum aliis in deliciis versari. Si Simon Cyrenaeus es, crucem tolle ac sequere.» Nono, S. Ambrosius quantopere crucem desiderarit, patet ex ejus epist. 32 et 33, ubi inter caetera ait: «Scitis quod soleam suppliciis me libenter offerre, nec cedere. Non metuit arma, non barbaros, qui mortem non timet, qui nulla carnis voluptate retinetur. Petrus Roma noctu egressus, videns sibi in porta Christum occurrere, ait: Domine, quo vadis? Respondit Christus: Venio Romam iterum crucifigi. Intellexit Petrus ad suam crucem divinum pertinere responsum. Itaque sponte remeavit, et interrogantibus christianis responsum reddidit, statimque correptus per crucem suam honorificavit Dominum Jesum. Athleta Christi non delicias, sed passiones suas exigit. Respondi ego quod sacerdotis est; quod Imperatoris est, faciat Imperator. Prius est ut animam mihi quam fidem auferat. Incendia aliqui, gladium, deportationem minantur. Didicimus Christi servuli non timere. Non timentibus nunquam gravis est terror. Si patrimonium petitur, invadite: si corpus, occurram: vultis in vincula rapere? vultis in mortem? voluptati est mihi, libens immolabor.» Vide Gretserum toto lib. IV De Cruce. SUPER FRONTES. Alludit hic Ezechiel ad servos, qui domini sui nomen aut stigma inustum in corpore, ac praesertim in fronte, gestabant, teste Rhodigino lib. V, cap. XXXI; indeque inscripti, vel litterati servi dicti sunt. Idem fiebat facinorosis. Unde Seneca, lib. IV De Beneficiis, CXXXVIII et CXXXIX, tradit scelerato cuidam supplicii causa inustam fuisse frontem. Sic, Machab. lib. III, cap. II, ab Aegypti rege Judaeorum corporibus inustum fuit folium hederaceum, in honorem Bacchi, ut hoc signo quasi legitimo Bacchi titulo ejus cultores consignarentur. Sic Paulus, Galat. VI, 17, ait se stigmata Christi in corpore suo portare. Ita nuper anno Domini 1614, in Japone, christianos martyres signo crucis in fronte a tyranno candenti ferro inustos legimus, et in imaginibus hic Romae excusis expressos vidimus et videmus, quasi servos crucis et Christi crucifixi. Quod supplicii genus Seneca, lib. III De Ira, cap. III, vocat «inscriptionem frontis:» de quo et Athenaeus lib. VI ex Diphilo: «Inustam, inquit, punctis frontem capillo obvelat.» Sustulit in reis hanc vultus inustionem Constantinus Magnus scribens ad Eumelium, leg. 2 De poenis Cod. Theodos.: «Si quis, inquit, fuerit pro criminum qualitate damnatus, minime in ejus facie scribatur, dum et in manibus, et in suris possit poena damnationis una scriptione comprehendi, quo facies, quae ad pulchritudinis coelestis similitudinem est figurata, minime maculetur.» Sed hanc legem infregit Theophilus Imperator Iconoclasta, qui vultus sanctorum martyrum Theophanis et Theodori stigmate inussit, teste Cedreno. Infringet et Antichristus: nam, Apoc. cap. XIII, 16, qui bestiae se subjecerunt, habent ejus characterem in dextra manu sua, aut in frontibus suis. Sic milites auctorati olim compungebantur in cute. Audi Vegetium lib. II, cap. V: «Victuris in cute punctis milites scripti, et matriculis inserti jurare solebant.» Et Aetium apud Lipsium, lib. I De Militia Romana, dialog. IX: «Stigmata, ait, vocant, quae in facie, aut alia parte corporis inscribuntur, qualia sunt militum in manibus.» Vide et S. Gregorium, lib. I De Regist. epist. 100 ad Mauritium, et epist. 103 ad Theodoretum, ubi edicti Imperatoris meminit, quo sanciebat, ne quis manu signatus, ante expletam militiam in monasterium reciperetur: cui edicto se opponit Gregorius. Denique de Jacobitis tradit Joachimus Abbas in Appendice nationum christianarum, quod candenti ferro impressum frontibus signum crucis circumferant. Sic etiamnum in Africa, qui a priscis christianis descendunt, et a Mauris separati in montibus habitant, crucem brachio impressam, quasi signum christianismi gerunt; caetera rudes: illudque Lusitanis ostentant, cum Arzilam, Azamorem, aliasque eorum in Africa urbes accedunt, ut ab eis in christianismo erudiantur. Lusitani eos vocant Alarves, quasi Aphros genuinos: caeteros enim vocant Moros, sive Mauros. Ad hunc Ezechielis locum alludit Angelus Apoc. cap. VII, 3, dicens: «Nolite nocere terrae, etc., quoadusque signemus servos Dei nostri in frontibus eorum,» eodem utique signo thau, id est crucis. Signabunt ergo angeli tempore Antichristi fideles constantes et electos signo crucis, primo, per sacerdotes in Baptismo et Confirmatione, visibiliter cruce eos consignando; secundo, spiritualiter inducendo et exhortando eos, per se et per praecones Evangelii, ad liberam, publicam et constantem fidei et crucis Christi professionem (cujus symbolum est frons) usque ad mortem. Addit Andreas Caesariensis, quod tempore Antichristi signo crucis fideles ab infidelibus se secernent: «Tunc enim, inquit, fideles intrepide citraque ruborem signaculum crucis Christi in conspectu impiorum deferent.» Graecum enim σφραγίς sigillum visibile et expressum significat. Signantur ergo hic tum in frontibus suis, tum in mente angelica, illi, qui pro cruce Christi in persecutione Antichristi dirissima patientur, ideoque eligentur ad vitam aeternam. Signantur, inquam, speciali Dei providentia et gratia ad hoc, ne cum impiis et reprobis paria mala, et clades divinas, quam sub finem mundi angeli orbi inferent, patiantur. Unde ad hanc sigillationem sponsam sponsus invitat, dicens, Cant. VIII: «Pone me ut signaculum super cor tuum, ut signaculum super brachium tuum.» Quod S. Ambrosius, lib. De Isaac, cap. VIII, sic explicat: «Signaculum, ait, Christus in fronte est, signaculum in corde, signaculum in brachio: in fronte, ut semper confiteamur; in corde, ut semper diligamus; in brachio, ut semper operemur.» Quapropter Origenes, homilia... DOLENTIUM. Hebraice clamantium, scilicet prae dolore et zelo violatae legis, id est qui non solum malis non consenserunt operibus, sed et aliena planxere peccata, inquit S. Hieronymus. Qualis fuit David, dicens: «Tabescere me fecit zelus meus: quia obliti sunt verba tua inimici mei,» Psalm. CXVIII, 139; et S. Paulus: «Quis infirmatur, et ego non infirmor? Quis scandalizatur, et ego non uror?» II Corinth. XI, 29. Moraliter, hoc signum thau in fronte gesserunt Confessores et Martyres, libere et publice Christi fidem et pietatem profitentes. Audi illustres Christi milites hunc Christi characterem ostentantes. Hunericus rex arianus, instinctu Cyrillae Episcopi, jussit Catholicos omnes rebaptizari ab arianis, itaque Arianismum profiteri. Rebaptizatis curabat dari chirographum, quo significabatur eos paruisse regi, scilicet esse rebaptizatos, et arianos. Hoc chirographum erat character bestiae, scilicet Antichristi: sine hoc enim nemo quid emere aut vendere, imo de loco uno in alium transire poterat. Steterunt tunc orthodoxi, praesertim clerici, fortes in fide. Inter alios illustres fuerunt sex monachi, cum Liberato abbate suo: qui protracti Carthaginem, cum praeses eis offerret amplos honores, opes, voluptates et regis amicitiam, si ejus jussui parerent; ipsi, quasi generosi milites Dei, omnia haec veluti contagia respuentes, uno ore clamarunt: «Unus Dominus, una fides, unum baptisma: nec poterit in nobis, adjuvante Deo, iterari, quod in sancto Evangelio semel praeceptum est dari. Facite quod vultis, inferte poenas corporibus nostris. Melius est ad modicum temporalia sufferre supplicia, quam aeterna pendere et subire tormenta. Habete, quae promittitis, cum ipsis divitiis post paululum perituri. Nobis vero nullus de postibus frontium valebit evellere, quod in uno baptismate artifex Trinitatis dignatus est titulare.» Quocirca in tetrum conjecti sunt carcerem: deinde jussit eos Hunericus imponi navi aridis lignis plena; ut in medio mari iis succensis cremarentur. Incedebant ad supplicium quasi ad epulas, una voce per ambitus platearum Domino decantantes: «Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis. Votiva nobis haec dies est, et omni festivitate festivior. Ecce nunc tempus acceptabile, ecce nunc dies salutis, quando pro fide Domini Dei nostri perferimus praeparatum supplicium, ne amittamus acquisitae fidei indumentum.» Quin et populum publica voce clamando, ita ad constantiam in fide excitabant: «Ne timeatis, o populi Dei! ne formidetis minas et terrores praesentium tribulationum, sed potius moriamur pro Christo, quoniam ipse mortuus est pro nobis.» Erat inter eos puer, nomine Maximus; hunc a morte liberare cupiebant ariani, dicentes: «Infantule, quid festinas ad mortem? Dimitte eos, insaniunt; et audi consilium nostrum, ut possis invenire vitae remedium, et tanti regis adire palatium.» Quibus auditis, puer inclamavit: «Nemo me separat a sancto Patre meo Liberato abbate, et fratribus meis, qui me in monasterio nutrierunt. Cum ipsis sum in timore Dei conversatus, cum ipsis desidero passionem suscipere, cum quibus credo me et futuram gloriam invenire. Nolite putare, quia potestis seducere pueritiam meam. Simul nos septem voluit Dominus congregare, simul dignabitur omnes uno martyrio coronare, uti fecit septem Machabaeis. Nam si negavero eum, ipse negabit me, uti ipse praedixit.» Ducti ergo sunt in altum mare, ubi ignis accensus est, sed mox nutu Dei exstinctus; idque secundo et tertio contigit. Quare tyrannus pudore et ira fremens, jussit eis vectibus remorum cerebrum comminui, itaque enecari. Tali ergo genere mortis felicem animam Deo exhalarunt, quorum corpora mare praeter naturam, eadem hora illaesa in terram exposuit, ad quod tyrannus expavit: clerus ea honorifice sepelivit. Ita Victor Uticensis, lib. III Persec. Wandal. in fine. Simili modo crucem in fronte ostentabat, de eaque gloriabatur S. Augustinus; ita enim scribit in Psalm. CXII: «Usque adeo de cruce non erubesco, ut non in occulto loco habeam crucem Christi, sed in fronte portem.» Et serm. 2 in Parasceve: «Crucem illam, in qua ille crucifixus est in corpore, nos gestamus in fronte.» Et in Psalm. XXXVI: «A locis suppliciorum fecit crux transitum ad frontem Imperatorum.» Quocirca Tertullianus, lib. V Contra Marcionem, crucis signum appellat «signaculum frontium.» Unde patet Christianorum olim communem morem, fuisse, formare signum crucis in fronte. Cujus moris causam dat S. Augustinus in Psalm. XXX: «Non sine causa, inquit, signum suum in fronte nobis figi voluit, tanquam in sede pudoris, ne Christi opprobrio christianus erubescat.» Aliam dat serm. 20 De diversis, recens editis Lovanii: «Si portas, inquit, in fronte signum humilitatis Christi, porta in corde imitationem humilitatis Christi.» Tertiam dat tract. 36 in Joannem: «Ipsam, inquit, crucem de diabolo superato tanquam trophæum in frontibus fidelium positurus erat.» Et S. Cyprianus, lib. II Testim. XVII: «Hic, ait, est lapis, quo David frontem Goliæ percussit et occidit.» Quartam dat S. Cyrillus, cateches. 14: «Non pudeat, ait, nos crucis Christi. Quod si aliquis id occultet, tu manifeste te signa cruce in fronte, ut dæmones signum regis videntes, trementes procul fugiant.» Idem ait S. Chrysostomus hom. 55 in Matth. Quintam dat S. Agnes apud S. Ambrosium, serm. 90: «Posuit, ait, signum in faciem meam, ut nullum praeter eum amatorem admittam,» q. d. Gero signum crucis in fronte, ut omnibus ostendam me esse servam, sponsam et ancillam Christi. Sextam dat Caesarius Arelatensis, hom. 5 De Paschate, ut signo crucis quasi titulo consecremur in domum et templum Dei: «Hodie, inquit, agnus ille offertur, quando postes domorum sanguine illius jubentur inscribi, id est titulo crucis frons nostra depingi.» Denique in fronte nostra celebratur et glorificatur crux, quae in Calvariae monte fuit irrisa et infamata. Ita Gretserus, tom. I De Cruce, lib. IV, cap. XXXIX. Qui et cap. XXXX ostendit, hac de causa ethnicos et haereticos frontes martyrum exquisitis poenis excruciasse, quod ipsi se ibidem signarent cruce, quam ipsi extreme oderant. Ita factum est S. Glyceriae martyri sub Antonino Pio, ut patet ex ejus Vita 10 maii; et S. Armogasti martyri, cujus frontem cruce signatam ita arcte nervis constrinxerunt ariani, ut resonare et mugire viderentur: sed virtute crucis, aut fila aranearum, Sancto coelum respiciente, crepabant, inquit Victor Uticensis, lib. I Persec. Wandalic. S. Theophanes et Theodorus a Theophilo Imperatore, crucis et imaginum hoste, in fronte notis compuncti sunt, quas recenset Zonaras tom. V in Theophilo. Refert Gregorius Turonensis, libro III Miracul. S. Martini, cap. XXIII, S. Martinum apparuisse cuidam muto et surdo, eumque sanasse pingendo in fronte ejus signum crucis, ac dicendo: «Dominus te sanum fecit, surge et propera ad ecclesiam, et age gratias Deo tuo.» Eusebius in Vita Constantini, lib. III, cap. II, refert Constantinum solitum signare frontem cruce, «quasi trophaeo victorioso.» Nam ipse contra Maxentium ancipiti praelio dimicaturus vidit signum crucis in coelo, illique adscriptum: ἐν τούτῳ νίκα, id est, in hoc vince. Dubitanti quid hoc sibi vellet, nocte sequenti apparuit Christus cum crucis signo in coelo monstrato, ac praecepit ut ejus ad instar vexillum sive labarum efformaret, quo in praelio contra hostes uteretur: fecit, et Maxentium vicit. Ita Eusebius, lib. IX Hist. et in Vita Constantini, lib. I, cap. XX et XXII. Quocirca idem Constantinus contra Byzantinos dimicans, ac semel et iterum ab iis caesus, tandem oculos in coelum sustollens, Deumque invocans, vidit iterum crucem stellis sicut antea effigiatam, eique subscriptum: «In hoc ipso signo omnes hostes vinces.» Postridie ergo signum crucis in acie praeferri curans, fortiter illos vicit, et urbem ipsam cepit, quam imperii arcem ac caput constituit, et ex suo nomine Constantinopolim nominavit. Ita Nicephorus, lib. VII Hist. cap. XLVII. Hac de causa Sanctos omnes tantopere crucem honorasse, adamasse, sitiisse legimus. Inter quos eminens fuit S. Andreas, cujus crucifigendi ad crucem affectuosa salutatio, fidelium omnium animos ad crucis amorem accendit. Similis fuit ardor S. Petri et S. Philippi euntium ad crucem. Denique putant nonnulli, teste Salmerone in cap. XXIV Matth. 30, cruce quasi tessera et trophaeo, in frontibus insigniendos omnes Beatos in coelo, ut significetur eos merito crucis tam Christi, quam suae coelum possidere: idque allegorice, vel potius anagogice hic significari, cum dicitur: «Signa thau super frontes virorum gementium;» litteraliter vero idipsum dicere S. Joannem, Apocal. cap. VII, vers. 3, dum ait: «Signemus servos Dei nostri in frontibus eorum.» S. Leo, serm. 9 De Quadragesima: «Certa, inquit, atque secura est exspectatio promissae beatitudinis, ubi est participatio Dominicae passionis.» In Vita S. Calliopii, 7 aprilis, narratur quod, cum ipse pro fide Christi crucifigeretur, vox audita sit de coelo: «Veni, civis Christi et cohaeres sanctorum angelorum.» S. Julia ancilla ob fidem christianam crucifixa constanter in cruce efflavit spiritum: de cujus ore sancto columba exivit, et coelum petiit, uti refert Ado 22 maii, et ex eo Baronius, tom. VI, anno Christi 440. Hac de causa Sanctos omnes tantopere crucem honorasse... Denique S. Ephrem crucem gestabat in fronte, uti docet ejus imago ad vivum expressa ex prisca quae exstat Constantinopoli, quam ejus operibus praefixit Gerardus Vossius. Hinc S. Ephrem, serm. De Panoplia, sive armatura spiritali, et serm. De S. Cruce, tomo III, crucem vocat scutum et panopliam christianorum contra omnes hostium insultus, ac pulchra et magnifica cruci dat elogia et encomia. Audi pauca e multis, serm. De S. Cruce: «Crux, spes christianorum. Crux, resurrectio mortuorum. Crux, claudorum baculus. Crux, pauperum consolatio. Crux, frenum divitum. Crux, superborum eversio. Crux, triumphus adversus daemones. Crux, juvenum paedagogus. Crux, inopum abundantia, desperatorum spes, navigantium gubernatio. Crux, fluctuantium portus, oppugnatorum murus. Crux, orphanorum ac pupillorum pater, justorum consiliarius. Crux, afflictorum consolatio ac sublevamen. Crux, infantium custos, vivorum caput, senum corona. Crux, lumen eorum qui in tenebris sedent; et regum magnificentia. Crux, servorum libertas, imperitorum sapientia, barbarorum philosophia. Crux, Prophetarum praedicatio, Apostolorum comes, Martyrum gloriatio. Crux, virginum pudicitia, sacerdotum gaudium. Crux Ecclesiarum firmamentum, ac orbis terrarum securitas. Crux, imbecillorum fortitudo, aegrotorum medicina. Crux, leprosorum purgatio, paralyticorum erectio. Crux, cibus esurientium, et fons sitientium. Crux, monachorum fiducia, nudorum tegumentum.» «Haec in medio terrae plantata, sapientissime fines mundi complexa est. In hac exaltatus Christus Deus noster, vicissim captivam duxit captivitatem, voracissimum inferni dirupit ventrem, nimisque patulum diaboli os obstruxit. Hac crucis armatura muniti sancti Apostoli, omnem inimici potestatem conculcarunt, cunctasque gentes suis sagenis ad hujus adorationem attraxerunt et congregarunt. Hac thoracis loco amicti milites Christi, sancti Martyres quascumque artes et adinventiones, audaciamque tyrannorum superarunt. Hanc sancti bajulantes monachi, abdicato saeculo, ingenti cum gaudio et alacritate, in solitudinibus et montibus, speluncis et terrae cavernis sibi mansiones delegerunt. O ineffabilem atque immensam benignissimi Dei bonitatem, qui tot et tanta bona per crucem generi humano donavit! Gloria ipsius benignitati, et adoratio atque imperium in sempiterna saecula. Amen.» 5. Hac de causa Sanctos omnes... S. Chrysostomus hom. 8 in diversos: «Gaudentes, ait, hoc signum levemus in frontes, quod daemones, cum viderint, contremiscunt; nam qui aurea capitolia non timent, crucem timent.» Quocirca apud Aethiopas christianos, puta Abyssinos, mos est ut populus cruces e collo pendulas gestet; monachi hoc amplius, etiam manu. Auctor est Damianus Goes in Ethiopia. Imo S. Ephrem crucem gestabat in fronte, uti docet ejus imago ad vivum expressa ex prisca quae exstat Constantinopoli... (continuing passage on the cross in various cultures and peoples)
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6. Parvulum. Id est parvulos, quos parentes a puero sua impietate imbuebant; hos enim cum parentibus occiderunt Chaldaei. Vel ergo erant doli et peccati capaces et noxii, et consequenter rei mortis: vel, si infantes erant, ideoque innoxii, parentes eorum caede puniebantur. Infantes vero felices erant, quorum malam educationem, et animae interitum Deus morte praecidebat. Ita Scholiastes. Vere Plutarchus: «Sicut, ait, ischiacis medici pollicem adurunt, et cum alibi doleant, alibi admovent remedium: ita Deus nonnunquam, ut patres sanet, saevit in filios.» NE OCCIDATIS. Hebraeus et Septuaginta, ne appropinquetis. A SANCTUARIO. Septuaginta, a sanctis, id est, ut Theodoretus, primo sacerdotes mihi consecratos occidite; ut qui gradu et scelere excellit, etiam reliquos supplicio praecedat; ut quibus occasio fuit ruinae, exemplum sit necis. COEPERUNT ERGO A VIRIS SENIORIBUS, scilicet a 25 sacerdotibus, qui adorabant solem orientem, cap. praeced., vers. 16, qui erant ante faciem domus, id est templi, scilicet inter vestibulum et altare. Simili modo ait S. Petrus epist. I, IV, 17: «Tempus est ut incipiat judicium a domo Dei.» Passim hic seniorum scelera insectatur Propheta, quia hi junioribus erant causa peccati ruinaeque, et quia erant obstinati, et incorrigibiles. Ambrosius Leonis, cap. CCLXXXV Problem., hoc problema proponit: «Cur senes non corriguntur, ut juvenes?» ac respondet: «An quia senes duri sunt ob dessicatum corpus, spiritum et animam? Durum autem manens, est et immutabile. An quia juvenibus vel una vel altera aetas superest? hac enim omnia fere mutari consuetum est. Senes vero a nulla aetate altera mutari queunt: sunt enim in extrema. Eam ob rem quae semel obduxere, ea retinere ac servare solent.»
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7. CONTAMINATE DOMUM, id est templum, id est atrium sacerdotum, ut in loco sancto quo peccarunt, occidantur, q. d. Implete atrium cadaveribus impiorum sacerdotum. Subaudi: Et fecerunt ita. Unde eo peracto, dicit illis: «Egredimini.» Ipsa concisa narratio significat rem subito, et quasi in momento peractam. Ita Maldonatus.
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8. Remansi ego solus superstes, subaudi, cum signatis: vel, solus in templo inter sacerdotes: nam hi omnes videntur caesi. Unde Angelus jussus fuit signare aliquos in civitate, sed neminem in templo. EFFUNDENS. Id est nihil retinens de furore, sed totum eum effundens, ut totum Judaeorum populum deleas.
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9. Domus Israel. Ita vocat eos, qui ex decem tribubus remanserant in Juda. Sanguinibus. Chaldaeus homicidiis; Septuaginta, injustitiam, et immunditiam. Sanguines enim vel effusio sanguinis, per catachresin significat quaevis enormia scelera, uti jam saepius dixi. AVERSIONE. Hebraice מוטה mutte, id est declinatione, defectione, scilicet a Deo ad idola. Per aversionem ergo significat violationem primae tabulae Decalogi, uti per sanguines secundae. DIXERUNT ENIM: DERELIQUIT DOMINUS TERRAM, ET DOMINUS NON VIDET, q. d. Hic est fons omnium scelerum, quod impii negent Dei providentiam videre, curare, punire, praemiare facta hominum.
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10. VIAM, actiones.
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11. FECI SICUT PRAECEPISTI MIHI. Signavi thau gementes, innoxios et pios, uti praecepisti vers. 4.
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… 3, 5; 6, 1; Nah. 1, 12; Soph. 1, 1; Agg. 1, 1; 2, 1, 11, 21; Zach. 1, 1; 7, 1 sgg.) ciò che ha scritto; riferisce visioni, rivelazioni o sogni soprannaturali (Num. 12, 6 sgg.; Is. 6, 20; Ier. 1, 11-16; Ez. 4, 1-5, 4; Ier. 4, 20 sgg.; Is. 5, 9; 22, 14; Ez. 9, 1; Ier. 20, 7-12; 23, 28; Mich. 3, 8; Is. 6, 6-9; Ier. 1, 17-19; Ez. 3, 8-9). L'agiografo o scrittore biblico è quindi l'intermediario per cui Dio parla o scrive (Os. 1, 1-2; Agg. 1, …
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Si venne quindi accreditando il numero di sette a. (cf. Testamento di Levi, 8, 2 sg.; - Ez. 9, 2; Tob. 12, 15), come sette erano gli assistenti al trono dei sovrani orientali (Esth. 1, 10).
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EZECHIELE (EBR. JĒḤEZQĒL «DIO È FORTE» O «DIO FORTIFICA»)
… Inoltre, per la legge della solidarietà, i meriti dei giusti dovevano salvare la nazione dal castigo; la giustizia divina non poteva distruggerla, quando da Abramo in poi e fino alla loro generazione (Ez. 9, 4) anni e tanti Giudei avevano amato il Signore e lo veneravano come in nessun altro popolo poteva avvenire. …
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.