1 Hæc visio similitudinis gloriæ Domini. Et vidi, et cecidi in faciem meam, et audivi vocem loquentis, et dixit ad me: Fili hominis, sta super pedes tuos, et loquar tecum.
Jerome · AD 420 (Chapter 2, Verse 1) And I saw, and fell on my face, and heard the voice of the one speaking. The greatness of the visions did not lift me up, but the awareness of human frailty caused me to fall on my face.
Gregory the Dialogist · AD 604 "Son of man, stand upon your feet, and I will speak with you." The order of speech and work must be noted by us, because first the likeness of the glory of the Lord appears in order to cast down, afterward He addresses in order to raise up, then He sends the spirit of superabundant grace and lifts up, and sets upon the feet.
2 Et ingressus est in me spiritus postquam locutus est mihi, et statuit me supra pedes meos: et audivi loquentem ad me,
Jerome · AD 420 (Vers. 2.) And the Spirit entered into me after He spoke to me and set me on my feet. And I heard Him speaking to me, saying: Son of man. LXX: And the Spirit came upon me, and took me up, and raised me, and set me on my feet: and I heard Him speaking to me, and He said to me: Son of man.
Gregory the Dialogist · AD 604 "And the spirit entered into me after he spoke to me, and set me upon my feet." Behold, the divine voice commanded the prophet lying down to rise. But he could not rise at all unless the spirit of almighty God had entered into him, because from the grace of almighty God we can indeed strive toward good works, but we cannot fulfill them unless he who commands also helps.
3 et dicentem: Fili hominis, mitto ego te ad filios Israël, ad gentes apostatrices quæ recesserunt a me: ipsi et patres eorum prævaricati sunt pactum meum usque ad diem hanc:
Jerome · AD 420 (Verse 3.) I send you to the children of Israel, to the apostate nations, who have turned away from me. They and their fathers have violated my covenant until this day. They are no longer called the people of God Israel, but rather the apostate nations, those who have turned away from the Lord, not only the fathers, but also the sons.
Gregory the Dialogist · AD 604 "I send you to the sons of Israel, to apostate nations, who have departed from me." It should be noted that it is said: "I send you to the sons of Israel, to apostate nations, who have departed from me." For just as one departs from God in two ways, so in two ways men become apostates from God. For everyone departs from his Creator either by faith or by works.
4 et filii dura facie et indomabili corde sunt, ad quos ego mitto te. Et dices ad eos: Hæc dicit Dominus Deus:
Jerome · AD 420 (Verse 4.) And they are sons with a fierce face and an untamed heart, to whom I send you. This is not found in the Septuagint. It is of great mercy to send God to such people and not to despair of their salvation; and it is prophetic confidence that he is not afraid to go to such people as well.
Gregory the Dialogist · AD 604 "Their fathers have transgressed my covenant unto this day, and the sons are of hard face and indomitable heart, to whom I send you." Behold, there is one fault of pride, because they have transgressed the covenant. Behold, another of obstinacy, because even unto this day.
5 si forte vel ipsi audiant, et si forte quiescant, quoniam domus exasperans est: et scient quia propheta fuerit in medio eorum.
John Chrysostom · AD 407 But what means, "It may be they will reverence?" It is not the language of one ignorant, away with the thought! but of one desiring to show the sin to be great; and without any excuse. Since Himself knowing that they would slay Him, He sent Him. But He saith, "They will reverence," declaring what ought to have been done, that it was their duty to have reverenced Him.
Jerome · AD 420 (Verse 5.) And you shall say to them: Thus says the Lord God: If perhaps they will listen, and if perhaps they will be quiet, for the house is provoking, and they will know that there was a prophet among them. Something similar is written in Jeremiah: If perhaps they will listen and do penance. (Jer. XXVI, 3). And in the Gospel: Perhaps they will fear my son. (Matth. XXI, 37).
Gregory the Dialogist · AD 604 "And they shall know that a prophet has been in their midst." The knowledge of good things tends to benefit the wicked either as an aid to salvation or as a testimony to their condemnation. Therefore let them know that a prophet has been among them, so that having heard the preaching they may either be helped to rise up, or be condemned in such a way that they lack any excuse.
6 Tu ergo, fili hominis, ne timeas eos, neque sermones eorum metuas, quoniam increduli et subversores sunt tecum, et cum scorpionibus habitas. Verba eorum ne timeas, et vultus eorum ne formides, quia domus exasperans est.
Origen of Alexandria · AD 253 Are there not revilings in Ezekiel directed against the people, when the Lord says, "you dwell among scorpions"?
Jerome · AD 420 Verse 6: Therefore, son of man, do not fear them, nor be afraid of their words, because they are unbelievers and destroyers with you. LXX: And you, son of man, do not fear them, nor be afraid of their presence: because they are insane, and they will gather against you in a circle. Though they may have hard necks and stubborn hearts, my commandments are stronger.
Gregory the Dialogist · AD 604 "Therefore you, son of man, do not fear them, nor be afraid of their words, because unbelievers and subverters are with you, and you dwell among scorpions." It is clear to what perverse people he is sent to preach, who is admonished not to fear.
7 Loqueris ergo verba mea ad eos, si forte audiant, et quiescant: quoniam irritatores sunt.
Jerome · AD 420 (Vers. 7, 8.) And you shall speak my words to them: if perhaps they will hear, and be afraid, or be quiet, since they are provokers. But you, son of man, hear what I speak to you. Therefore, you must not cease, although they are wicked to whom we speak; indeed, according to the Apostle (II Tim.
Gregory the Dialogist · AD 604 "Therefore you shall speak my words to them, if perhaps they may hear and be still, because they are provokers." Everyone who sins, what else does he do but provoke the wrath of his Creator against himself? And we know that as often as we transgress in deed, as often in word, as often in thought, we provoke God against us just as many times.
8 Tu autem, fili hominis, audi quæcumque loquor ad te, et noli esse exasperans, sicut domus exasperatrix est: aperi os tuum, et comede quæcumque ego do tibi.
Jerome · AD 420 Do not be exasperating, as the house is exasperating... Therefore, what he says is this: You should not imitate those whom you are sent to correct, lest you deserve a similar sin and punishment.
Gregory the Dialogist · AD 604 There is, however, another thing that can be understood as to why blessed Ezekiel, who is sent to preach, is forbidden to be rebellious. For unless he obeyed when he was sent to speak words, he would have provoked the almighty Lord—just as the people provoked Him by their perverse deeds, so the prophet would have provoked Him by his silence.
9 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.
Hippolytus of Rome · AD 235 The scroll symbolizes the prophets and the apostles. In it the Old Testament was written on the reverse and the New on the obverse. Moreover, the scroll symbolizes the secret, the spiritual teaching—and in such a dignified manner that it may be read on both sides.
Jerome · AD 420 If God were to stand up as the avenger of sin, the church would lose many of its saints and certainly would be deprived of the apostle Paul.
Gregory the Dialogist · AD 604 "And I looked, and behold, a hand was sent to me, in which was a rolled-up book; and he spread it out before me, and it was written inside and outside." Just as the order of preachers is designated by the prophet, so the pages of Sacred Scripture are designated by the book which he received.