Ezechiel 2:9
And I looked, and behold, a hand was sent to me, wherein was a book rolled up: and he spread it before me, and it was written within and without: and there were written in it lamentations, and canticles, and woe.
Open Ezechiel 2:9 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Et vidi : et ecce manus missa ad me, in qua erat involutus liber : et expandit illum coram me, qui erat scriptus intus et foris : et scriptæ erant in eo lamentationes, et carmen, et væ.
- Septuagint (Swete) shown from Ezechiel 2:9, 2:10
- καὶ ἴδον, καὶ ἰδοὺ χεὶρ ἐκτεταμένη πρὸς μέ, καὶ ἐν αὐτῇ κεφαλὶς βιβλίου· καὶ ἀνείλησεν αὐτὴν ἐνώπιον ἐμοῦ, καὶ ἐν αὐτῇ γεγραμμένα ἦν τὰ ἔμπροσθεν καὶ τὰ ὀπίσω, καὶ ἐγέγραπτο θρῆνος καὶ μέλος καὶ οὐαί.
- Hebrew (WLC) shown from Ezechiel 2:9, 2:10
- וָאֶרְאֶ֕ה וְהִנֵּה יָ֖ד שְׁלוּחָ֣ה אֵלָ֑י וְהִנֵּה ב֖וֹ מְגִלַּת סֵֽפֶר וַיִּפְרֹ֤שׂ אוֹתָהּ֙ לְפָנַ֔י וְהִ֥יא כְתוּבָ֖ה פָּנִ֣ים וְאָח֑וֹר וְכָת֣וּב אֵלֶ֔יהָ קִנִ֥ים וָהֶ֖גֶה וָהִֽי
Haydock's commentary
Without. This was only done when the work was long. (Calmet)
Scriptus et in tergo, necdum finitus Orestes. (Juvenal 1.)
Septuagint, "past and present things were written in it." (Haydock)
Woe, or the words of the penitent, of the blessed, and of the damned. (Worthington)
The canticles were of a mournful nature, and the prophet had sorrows to announce. (Calmet)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St John Chrysostom A Commentary on the Acts of the Apostles, Homily IV on Acts ii. 1, 2
But let us look over what has been said from the beginning. (Recapitulation.) “And when the day of Pentecost,” etc. “It filled,” he says, “the house.” That wind πνοὴ was a very pool of water. This betokened the copiousness, as the fire did the vehemence. This nowhere happened in the case of the Prophets: for to uninebriated souls such accesses are not attended with much disturbance; but “when they have well drunken,” then indeed it is as here, but with the Prophets it is otherwise. ( Ez. iii. 3 .) The roll of a book is given him, and Ezekiel ate what he was about to utter. “And it became in his mouth,” it is said, “as honey for sweetness.” (And again the hand of God touches the tongue of another Prophet; but here it is the Holy Ghost Himself: ( Jer. i. …
St Jerome The Letters of St. Jerome, To Rusticus
1. I am induced to write to you, a stranger to a stranger, by the entreaties of that holy servant of Christ Hedibia and of my daughter in the faith Artemia, once your wife but now no longer your wife but your sister and fellow-servant. Not content with assuring her own salvation she has sought yours also, in former days at home and now in the holy places. She is anxious to emulate the thoughtfulness of the apostles Andrew and Philip; who after Christ had found them, desired in their turn to find, the one his brother Simon and the other his friend Nathanael. …
St Jerome The Letters of St. Jerome, To Sabinianus
3. All this may perhaps seem to you matter for jesting, seeing that you take so much pleasure in comedies and lyrics and mimes like those of Lentulus; although so blunted is your wit that I am not disposed to allow that you can understand even language so simple. You may treat the words of prophets with contempt, but Amos will still make answer to you: “Thus saith the Lord, For three transgressions and for four shall I not turn away from him?” For inasmuch as Damascus, Gaza, Tyre, Edom, the Ammonites and the Moabites, the Jews also and the children of Israel, although God had often prophesied to them to turn and to repent, had refused to hear His voice, the Lord wishing to shew that He had most just cause for the wrath that he was going to bring upon them used the words already quoted, “For three transgressions and for four shall I not turn away from them?” It is wicked, God says, to har …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).