Ezechiel 40:1
In the five and twentieth year of our captivity, in the beginning of the year, the tenth day of the month, the fourteenth year after the city was destroyed: in the selfsame day the hand of the Lord was upon me, and he brought me thither.
Open Ezechiel 40:1 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- In vigesimo quinto anno transmigrationis nostræ, in exordio anni, decima mensis, quartodecimo anno postquam percussa est civitas, in ipsa hac die, facta est super me manus Domini, et adduxit me illuc.
- Septuagint (Swete)
- Καὶ ἐγένετο ἐν τῷ πέμπτῳ καὶ εἰκοστῷ ἔτει τῆς αἰχμαλωσίας ἡμῶν, ἐν τῷ πρώτῳ μηνὶ δεκάτῃ τοῦ μηνός, ἐν τῷ τεσσαρεσκαιδεκάτῳ ἔτει μετὰ τὸ ἁλῶναι τὴν πόλιν, ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐγένετο ἐπ᾽ ἐμὲ χεὶρ Κυρίου καὶ ἤγαγέν με
- Hebrew (WLC)
- בְּעֶשְׂרִ֣ים וְחָמֵ֣שׁ שָׁנָ֣ה לְ֠גָלוּתֵנוּ בְּרֹ֨אשׁ הַשָּׁנָ֜ה בֶּעָשׂ֣וֹר לַחֹ֗דֶשׁ בְּאַרְבַּ֤ע עֶשְׂרֵה֙ שָׁנָ֔ה אַחַ֕ר אֲשֶׁ֥ר הֻכְּתָ֖ה הָעִ֑יר בְּעֶ֣צֶם הַיּ֣וֹם הַזֶּ֗ה הָיְתָ֤ה עָלַי֙ יַד יְהוָ֔ה וַיָּבֵ֥א אֹתִ֖י שָֽׁמָּה
Haydock's commentary
Month; April 30, the year of the world 3430. (Usher) (Calmet)
In explaining this last most obscure vision: I. The Jews say it was verified after the captivity. But thus the temple would be four miles round, and the city thirty-six, which never was the case. II. Hence more modern Jews assert it will be fulfilled by the Messias. III. Rejecting these errors, Lyranus, &c., suppose that the promise was conditional, and that the sins of the Jews prevented the city and temple from being so large; and that the mystical temple of the Church is also insinuated, into which both Jews and Gentiles shall enter. IV. Though this opinion be probable, it seems better to follow St. Jerome, St. Gregory, &c., who cannot apply all to the Old Testament, nor think that such a huge temple and city were indeed promised, but explain some parts of the captives at their return, as a figure of those redeemed by Christ, and brought into his Church, which is adorned with all graces. Yet the greatest part must be understood of the Church triumphant. (Worthington)
St. Jerome confesses his ignorance of this subject; and those who have come after him, though they imitate not his modesty, add little to dissipate the mist with which this vision is surrounded. Some have adhered too close to Josephus, while Villalpand has here discovered all the magnificence of Greek and Roman architecture, and has represented the temple six times as large as it really was. It seems that the prophet has described the same temple of Solomon which he had seen, that the dimensions might be preserved, and the hopes of the people kept up; (Calmet) and that they might comprehend what a loss they actually sustained on account of their sins, (Haydock) and might strive to come up to this pattern (Du Hamel) as "near as they should be able," the wealth of the people being much less than Solomon's. (Grotius)
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These arguments do not, however, shew that the buildings were to resemble each other. They vary in many particulars; and the prophet would specify what was to be really executed. He says nothing of the ornamental part, and little of the height, which are the most expensive. (Houbigant) (Preface)
If some things appear to be too grand for the temple of Solomon, and of Zorobabel, we must reflect that the prophet passes from the figure to the Church of Christ, which is not unusual. (Menochius)
Alcasar and Bossuet explain it wholly of the Church, so that the letter requires few notes. (Du Hamel)
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.