Selecta in Ezechielem

 of Jesus the Savior God having gone forth. If then they might hear, or be terrified. Similar to this doubtful expression is the one in Jeremiah: Perha

 of Israel. But neither are they slow of speech for their tongue, that is, their speech, does not have weight and a certain elegance but they are lig

 He sat in their midst. But when he is about to see the glory of the Lord, he rises up and goes out into the plain, with only the breadth of the plain

 the iniquities of the house of Israel. And who took up the iniquities of the sons of Israel, being two in number, both that against God and that again

 But it is not proper for God to effect these things. For thus also the teacher of the Hebrews explained the passage: I will honor those who honor me,

 those who have emulated the mere practical are said to be glens but those who are humbler in soul than all are called ravines. And your precincts sha

 someone might say, the temple-keepers under 13.789 the priests and the house of Israel those from the 12 tribes and those who fear the Lord are fore

 to him, so that he became worthy even of being laid up in the Holy of Holies in the tent of testimony. That there is a vision for all the multitude. F

 his observance. And when they are not capable of giving counsel, nor do they preside to consider what is necessary for the common good, it must be sai

 written for the evil ones, and to have transferred the sacred weekly cycle from the holy things to the idols, so that they might receive a kind of sta

 Theodotion have placed alongside, preserving, as I think, the Hebrew word for I do not think that among the Greeks the word 'kasto' means to have a w

 the houses are built. The meaning of the present text is this: These men, he says, say, seeing the city newly built after the previous captivity, that

 he answers them through the prophet, as they are in need of repentance, saying: Repent and turn away, and so forth. Land, which if it sins. It is the

 they will enter, it is said. These bring out sons and daughters. This must be read as a question: If Noah and Daniel and Job will not suffice for thos

 Incense. Incense and oil is the prayer sent up to God from the mind with knowledge, in which God delights. And you spread your legs to everyone passin

 is of the vine, so also we, if we follow as the natural impulses draw us in our earliest years, are eating unripe grapes. Of the same. The unripe grap

 by his most wicked doctrines laying waste the land and those who dwell in it. These lions, therefore, are a symbol of the kings of Jerusalem in a tang

 to those before us I mean those outside the flesh. For besides having its own historical account, such as that which occurred among us men, it also h

 The Egyptians must be punished from the first to the last. All who inhabit Egypt, or rather, who are, will be punished in it.

of Israel. But neither are they slow of speech; for their tongue, that is, their speech, does not have weight and a certain elegance; but they are light of speech; whence it is necessary for you to walk towards them, walking below your own state. Therefore, the deep-lipped and slow of speech is spoken of in praise. And these things were said. And see if these things are prophesied concerning those from the nations, who are different from the house of Israel, whose speech the Hebrew prophet would not have understood because of their different tongue. And they can be called deep of lips because they do not comprehend the divine writings superficially, but believe in the depths of the law. And with your ears, hear. For when a holy one is plotted against, being persecuted by opposing energies, he needs the Lord to cut off the pursuers from the pursued, and, as it were, to be a rearguard. A symbol of this is also what is in Exodus, which says thus: And the angel who went before the camp 13.776 of the sons of Israel moved and went behind them, and so on. And pay attention to this about the voice being heard from behind, whether the knowledge of things already past can be shown by hearing a voice from behind; but if someone should obtain divine grace to contemplate diligently also the things to come, he would, as it were, hear a voice from before him; which you will seek if it is said anywhere. Blessed is the glory of the Lord from his place. By "place of God" must be understood all those who contain the power of God; however, the place would properly be the Savior and Lord, just as the Father is the place of the Savior himself. And in this way we have understood also what is in Micah, which says thus: For behold, the Lord comes forth from his place, and will come down, and will tread upon the high places of the earth, and so on. For I think that through these words is prophesied the descent of our Savior, coming forth from his place and having come down from his preceding state with the Father. However, the place of God can be called what is said by Paul, "unapproachable light," in the passage: Who alone has immortality, dwelling in unapproachable light. What is this? The deepest knowledge of God, which it is not possible for anyone to approach, nor to contain the comprehension of it. I have made you a watchman for the house of Israel. Since he is about to take heavily the words: I have made you a watchman for the house of Israel, it was necessary for us to be taught how the prophet became a watchman, so that, whenever some, from not having observed what is written, jump at the name of watchman, we may shame them with the whole passage, showing how one becomes a watchman and is given to the true sons of Israel. Thus, then, one becomes a watchman, when in addition to the aforementioned things the hand of the Lord comes upon someone; and not simply the hand of the Lord, but this strong hand. For perhaps it is not upon all, upon whom the hand of the Lord comes, that the strong hand of the Lord comes, since those deemed worthy of the hand of the Lord are not even similar to one another. But it is necessary for one who has entered into captivity not to enter it humbly and suffering things similar to the captives, but as someone set apart and lofty, and as if from a height observing the characteristics of each one of those who have suffered captivity and who dwell by the streams of the river of captivity and their unstable affairs. And it will be necessary to make a count of days, living a sabbath, so that he may diligently see the affairs of the captives. And thus he will hear: I have made you a watchman for the house of Israel. That lawless one will die in his iniquity. He mentioned not only lawlessness, but also ways, speaking of lawlessness in regard to impiety and the worship of idols; and "ways" in regard to actions towards one's neighbor. And in the turning away of a righteous man. First, these things are said as it is possible for the righteous man to change; and second, that it is necessary for this man when a watchman 13.777 warns him; and third, concerning the lawless man it is said simply: The lawless one will die in his lawlessness. A trial is appointed for him; For I will set, he says, the trial before his face. And the hand of the Lord was upon me. Since those in captivity were not able to hear him while he was standing, for this reason

τοῦ Ἰσραήλ. Ἀλλ' οὐδὲ βαρύγλωσσοί εἰσι· βάρος γὰρ καὶ κομψόν τι οὐκ ἔχει στίβος ἡ γλῶσσα αὐτῶν, ἤτοι ὁ λόγος· εἰσὶ δὲ κουφόγλωσσοι· ὅθεν ἀναγκαῖόν σε βαδίσαι πρὸς αὐτοὺς ὑποκάτω βαίνοντας τῆς ἕξεώς σου. Ἐν ἐπαίνῳ οὖν εἴρηται ὁ βαθύχειλος καὶ ὁ βαρύγλωσσος. Εἴρηται δὲ ταῦτα. Καὶ ὅρα εἰ περὶ τῶν ἀπὸ τῶν ἐθνῶν, οἳ ἕτεροί εἰσι τοῦ οἴκου Ἰσραὴλ, ταῦτα προφητεύεται, ὧν οὐκ ἂν ἤκουσε διὰ τὸ ἑτε ρόγλωσσον αὐτῶν ὁ Ἑβραῖος προφήτης. Βαθεῖς δὲ χείλεσιν οἱ αὐτοὶ δύνανται λέγεσθαι διὰ τὸ μὴ ἐξ ἐπιπολῆς τὰ θεῖα καταλαμβάνειν γράμματα, ἀλλὰ πιστεύειν εἰς τὰ βάθη τοῦ νόμου. Καὶ τοῖς ὠσί σου ἄκουε. Ὅτε γὰρ ἅγιος ἐπιβου λεύεται ὑπὸ τῶν ἀντικειμένων ἐνεργειῶν διωκόμενος, χρῄζει τοῦ Κυρίου διακόπτοντος τοὺς διώκοντας ἀπὸ τῶν διωκομένων, καὶ οἱονεὶ ὀπισθοφυλακοῦντος. Τού του δὲ σύμβολον καὶ τὰ ἐν τῇ Ἐξόδῳ οὕτως ἔχοντα· Ἐξῆρε δὲ ὁ ἄγγελος ὁ προπορευόμενος τῆς παρ 13.776 εμβολῆς τῶν υἱῶν Ἰσραὴλ, καὶ ἐπορεύθη ἐκ τῶν ὄπισθεν, καὶ τὰ ἑξῆς. Καὶ τοῦτο δὲ πρόσχῃς περὶ τοῦ κατόπισθεν ἠκοῦσθαι τὴν φωνὴν, εἰ δύναται ἡ μὲν περὶ τῶν ἤδη παρεληλυθότων γνῶσις δηλοῦ σθαι ἐκ τοῦ ἀκούεσθαι φωνὴν κατόπισθεν· εἰ δέ τις χάριτος θείας τύχοι πρὸς τὸ θεωρῆσαι καὶ τὰ περὶ τῶν μελλόντων ἐπιμελῶς, οὗτος ἂν οἱονεὶ ἀκούσῃ φωνῆς ἐκ τῶν ἔμπροσθεν αὐτοῦ· ὅπερ ζητήσεις εἴπου εἴρηται. Εὐλογημένη ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὐ τοῦ. Τόπον Θεοῦ νοητέον πάντας τοὺς χωροῦντας δύναμιν Θεοῦ· πλὴν κυρίως τόπος ἂν εἴη ὁ Σωτὴρ καὶ Κύριος, ὥσπερ ἂν καὶ αὐτοῦ τοῦ Σωτῆρος τόπος ὁ Πατήρ. Καὶ τοῦτόν γε τὸν τρόπον νενοήκαμεν καὶ τὸ ἐν τῷ Μιχαίᾳ οὕτως ἔχον· ∆ιότι ἰδοὺ Κύριος ἐκ πορεύεται ἐκ τοῦ τόπου αὐτοῦ, καὶ καταβήσεται, καὶ ἐπιβήσεται ἐπὶ τὰ ὕψη τῆς γῆς, καὶ τὰ ἑξῆς. Οἶμαι γὰρ διὰ τούτων προφητεύεσθαι τὴν τοῦ Σωτῆ ρος ἡμῶν κάθοδον, ἐκπορευομένου ἐκ τοῦ τόπου αὐ τοῦ καὶ κατεληλυθότος ἀπὸ τῆς σὺν τῷ Πατρὶ προη γουμένης καταστάσεως αὐτοῦ. ∆ύναται μέντοιγε τό πος καλεῖσθαι Θεοῦ τὸ λεγόμενον παρὰ Παύλῳ φῶς ἀπρόσιτον ἐν τῷ· Ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον. Τί δὲ τοῦτό ἐστιν; Ἡ βαθυτάτη γνῶσις τοῦ Θεοῦ, ᾖ οὐχ οἷόν τε προσελθεῖν τινα, οὐδὲ χωρῆσαι τὴν κατάληψιν αὐτῆς. Σκοπὸν δέδωκά σε τῷ οἴκῳ Ἰσραήλ. Ἐπειδή περ βαρέως φέρεσθαι μέλλει τό· Σκοπὸν ἔδωκά σε τῷ οἴκῳ Ἰσραὴλ, ἐχρῆν ἡμᾶς διδαχθῆναι πῶς γέ γονεν ὁ προφήτης σκοπὸς, ἵνα, ἐπειδάν τινες ἐκ τοῦ μὴ τετηρηκέναι τὰ γεγραμμένα ἐπιπηδῶσι τῷ ὀνό ματι τοῦ σκοποῦ, δυσωπήσωμεν αὐτοὺς ἐξ ὅλης τῆς λέξεως, παραδεικνύντες πῶς γίνεται σκοπὸς καὶ δέ δοται τοῖς ἀληθῶς υἱοῖς Ἰσραήλ. Γίνεται τοίνυν οὕ τως σκοπὸς, ἐπὰν πρὸς τοῖς προειρημένοις γίνεται ἐπί τινα χεὶρ Κυρίου· καὶ οὐχ ἁπλῶς χεὶρ Κυρίου, ἀλλ' αὑτὴ κραταιά. Τάχα γὰρ οὐκ ἐπὶ πάντας, οὓς γίνεται χεὶρ Κυρίου, γίνεται κραταιὰ χεὶρ Κυρίου, τῷ μηδὲ παραπλησίους ἀλλήλοις εἶναι τοὺς ἀξιουμέ νους χειρὸς Κυρίου. ∆εῖ δὲ τὸν εἰσελθόντα εἰς τὴν αἰχμαλωσίαν μὴ ταπεινὸν εἰσελθεῖν εἰς αὐτὴν καὶ τὰ παραπλήσια πάσχοντα τοῖς αἰχμαλωτισθεῖσιν, ἀλλά τινα διῃρημένον καὶ μετέωρον, καὶ ὡς ἀπὸ ὕψους κα τασκοποῦντα τὰ ἰδιώματα ἑνὸς ἑκάστου τῶν πεπον θότων τὴν αἰχμαλωσίαν καὶ παρὰ τοῖς ῥεύμασι τοῦ ποταμοῦ τῆς αἰχμαλωσίας κατοικούντων καὶ τοῖς ἀστάτοις αὐτῶν πράγμασι. Ἀριθμὸν δὲ δεήσει ποιῆ σαι ἡμερῶν σαββάτου ἀναστρεφόμενον, ἵνα ἐπιμελῶς ἴδῃ τὰ τῶν αἰχμαλώτων. Καὶ οὕτως ἀκούσει· Σκο πὸν δέδωκά σε τῷ οἴκῳ Ἰσραήλ. Ὁ ἄνομος ἐκεῖνος ἐν τῇ ἀδικίᾳ αὐτοῦ ἀποθα νεῖται. Οὐκ ἀνομίας μόνον, ἀλλὰ καὶ ὁδῶν ἐμνημό νευσε, τὴν ἀνομίαν φήσας, ἐπὶ τῇ ἀσεβείᾳ καὶ τῇ τῶν εἰδώλων θεραπείᾳ· τὰ δὲ ὁδοὺς ἐπὶ τῶν πράξεων τῶν εἰς τὸν πλησίον. Καὶ ἐν τῷ ἀποστρέφειν δίκαιον. Πρῶτον μὲν, ὡς δυνατοῦ ὄντος τοῦ δικαίου μεταπεσεῖν, ταῦτα εἴρηται· δεύτερον δὲ, ὅτι καὶ δεῖ τούτῳ διαστελλομένου αὐτῷ 13.777 σκοποῦ· καὶ τρίτον ἐπὶ μὲν τοῦ ἀνόμου ἁπλῶς εἴρη ται τό· Ὁ ἄνομος ἐν τῇ ἀνομίᾳ αὐτοῦ ἀποθανεῖται. Βάσανος τέτακται ἐπ' αὐτοῦ· ∆ώσω γὰρ, φησὶ, τὴν βάσανον εἰς πρόσωπον αὐτοῦ. Καὶ ἐγένετο ἐπ' ἐμὲ χεὶρ Κυρίου. Ἐπειδὴ οὐκ ἐδύναντο ἑστηκότος αὐτοῦ ἀκούειν οἱ ἐν τῇ αἰχμαλω σίᾳ, διὰ τοῦτο