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.

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 against rational beings, through his own sleep, if not our Savior? But it was necessary for him to sleep for a longer time on behalf of those who had sinned more, not on the right and better side, but on the left side; and on behalf of those who had transgressed less, on his right side for a shorter time; the word indicating this, that the Savior suffered more on behalf of those who needed greater healing. And you, take for yourself wheat. If someone asks how our Lord, the Son of man, eats such unclean bread among the nations, let him understand that he eats what men set before him; and they will see in what way no one is able to set clean bread before him. For he stands at the door and knocks, and if anyone opens for him, he enters to him and dines with him; but I do not think it is clean, but the dung of oxen which becomes bread. But we, if ever we dine with him later, will receive clean things from him in return for the not-very-unclean things we have set before him. And the material 13.781 and bodily bonds are given upon the Son of man, who entered into the midst of our captivity. For when he is among us, suffering with us, and is bound with us, and is with us in the exile of this life, hungering with us and thirsting with us, and eating clean bread with those who eat, and drinking the water, but by weight and measure. For he will not distribute to those here according to their worth. Therefore, inasmuch as it was necessary for us, because of our sins, to eat such bread in the dung of human excrement; inasmuch as it is possible to say with confidence: My soul has not been defiled, and I have not eaten animals torn by beasts, and the rest; we are allowed such a thing, and our food is mixed with certain earthy and dung-like things, but not to such a great extent and to an excess of unclean and foul-smelling things. But I do not know what kinds of food for the soul might be called wheat, and what kinds barley, and what kinds beans, and the rest. And they are put into an earthen vessel, into the body that was taken and formed from the earth. And he is commanded to eat 20 shekels. For it was not fitting that bread which was to be eaten so uncleanly should be taken in a holy number, such as that of the decad, and heptad, or triad, ogdoad, or any of the similar numbers; but in the number of the Lord, which through the dyad and division is akin to containing unclean things; as is clear from the unclean animals that were in the ark and those sent to Esau from Jacob. For most of them are sent up to him in the number 20. And the number six is taken for the measure of the drink, and from the number six the bread is made of wheat and barley, and beans and the rest; since this number is a symbol of the passion and affliction of the Savior who suffered on the sixth day, and in the Apocalypse of John the name of the beast has the number 666. We are not ignorant that some of the copies have 150 days; and others 190 days; and most have 190 days. But having examined the other editions, we found it to be 390 days. And all these things that have been said before happen, so that each of the wrongdoers may be put in order in his iniquities, and by being unjust he may die. Behold, I have given you dung of oxen. Therefore the prophet hints at something mystical concerning the captive soul, not being able to receive food entirely free from impurity. Behold, I am breaking the staff of bread. For this reason, sound and unbroken bread is not found, nor is there a staff of bread for the infants in captivity, for whom the bread must also be broken. CHAP. 5. Thus says Adonai the Lord. He permitted, where there was judgment, not to say: There will be judgment in the midst, but, I will execute judgment in your midst; and because they had defiled the holy things of God, it is said, And I will cast you off; but where fathers were eating sons, not I will do it, so that fathers may eat children or children their 13.784 fathers; since it was not the sin of the fathers that their sons were eaten on their behalf.

ἀδικίας τοῦ οἴκου Ἰσραήλ. Καὶ τίς ἔλαβε τὰς ἀδικίας τῶν υἱῶν Ἰσραὴλ οὔσας δύο τὸν ἀριθμὸν, τήν τε εἰς Θεὸν καὶ τὴν εἰς τὰ λογικὰ, διὰ τῆς οἰκείας κοιμήσεως, ἢ ὁ Σωτὴρ ἡμῶν; Ἐχρῆν δὲ ὑπὲρ τῶν πλείονα ἡμαρτηκότων πλείονα αὐτὸν κοιμᾶσθαι χρόνον, οὐκ ἐπὶ τὸ δεξιὸν καὶ κρεῖττον, ἀλλ' ἐπὶ τὸ ἀριστερὸν μέρος· ὑπὲρ δὲ τῶν ἐλάττονα παραπεπτωκότων ἐπὶ τὸ δεξιὸν πλευρὸν ἐλάττονα χρόνον· τοῦτο ἐνδεικνυμένου τοῦ λόγου, ὡς πλεῖον ἔπαθεν ὁ Σωτὴρ ὑπὲρ τῶν πλείονος χρῃζόντων τῆς θεραπείας. Καὶ σὺ λάβε σεαυτῷ πυρούς. Ἐάν τις ζητῇ πῶς ὁ Κύριος ἡμῶν ὁ Υἱὸς τοῦ ἀνθρώπου οὕτως ἀκάθαρ τον ἄρτον ἐσθίει ἐν τοῖς ἔθνεσι, νοησάτω αὐτὸν ἐσθίοντα ἃ παρατιθέασιν αὐτῷ οἱ ἄνθρωποι· καὶ ὄψονται τίνα τρόπον καθαρὸν αὐτῷ ἄρτον οὐδεὶς δύ ναται παρατιθέναι. Ἕστηκε γὰρ ἐπὶ τὴν θύραν καὶ κρούει, καὶ ἐάν τις ἀνοίγῃ αὐτῷ, εἰσέρχεται πρὸς αὐτὸν, καὶ δειπνεῖ μετ' αὐτοῦ· οὐκ οἶμαι δὲ, ὅτι κα θαρὰ, ἀλλὰ τὸν ἐν βολβίτοις βοῶν γινόμενον κόπρον γινόμενον ἄρτον. Ἡμεῖς δὲ, ἐὰν ὕστερόν ποτε δει πνῶμεν μετ' αὐτοῦ, καθαρὰ ἀπ' αὐτοῦ, ἀνθ' ὧν οὐ πάνυ ἀκάθαρτα παρεθήκαμεν, ἀποληψόμεθα. ∆εδο μένοι δέ εἰσιν ἐπὶ τὸν Υἱὸν τοῦ ἀνθρώπου δεσμοὶ εἰσ ελθόντα ἐν μέσῳ τῆς αἰχμαλωσίας ἡμῶν οἱ ὑλικοὶ 13.781 καὶ σωματικοί. Ὅτε γὰρ παρ' ἡμῖν γίνεται συμπά σχων ἡμῖν, καὶ συνδέδεται ἡμῖν, καὶ σὺν ἡμῖν ἐστιν ἐν τῇ φυγῇ τοῦ βίου τούτου, συμπεινῶν ἡμῖν καὶ συνδιψῶν, καὶ συνεσθίων καθαρὸν ἐσθίουσιν ἄρτον, καὶ συμπίνει τὸ ὕδωρ, πλὴν ἐν σταθμῷ καὶ μέτρῳ. Οὐ γὰρ ἐπιμεριεῖται ἐνταῦθα τυγχάνουσι τὸ πρὸς ἀξίαν. Ὅσον μὲν οὖν ἐχρῆν ἡμᾶς ἐπὶ τοῖς ἁμαρτή μασιν ἐν βολβίτοις τῆς κόπρου ἀνθρωπίνης ἐσθίειν τὸν τοιοῦτον ἄρτον· ὅσον δὲ ἔστι τεθαῤῥηκότι εἰπεῖν· Ἡ ψυχή μου οὐ μεμίανται, καὶ θηράματα οὐ βέβρωκα, καὶ τὰ λοιπά· συγχωρούμεθα τὸ τοιοῦτον, καὶ γηΐνοις μὲν καὶ κοπρώδεσί τισιν ἀναμέμικται ἡμῶν ἡ τροφὴ, οὐ μὴν ἐπὶ τοσοῦτον καὶ εἰς ὑπερβο λὴν ἀκαθάρτοις καὶ δυσώδεσιν. Οὐκ οἶδα δὲ ὁποῖαι τῆς ψυχῆς τροφαὶ πυρὸς ἂν λέγοιντο, καὶ αἱ ποδαπαὶ κριθὴ, καὶ τίνες κύαμοι, καὶ αἱ λοιπαί. Εἰς ὀστράκι νον δὲ ἐμβάλλονται ἄγγος, εἰς τὸ ληφθὲν καὶ πλασθὲν ἀπὸ τῆς γῆς σῶμα. Ἐσθίειν δὲ κʹ σίκλους κελεύεται. Οὐκ ἐχρῆν γὰρ τὸν οὕτως ἀκάθαρτον βρωθησόμενον ἄρτον ἐν ἁγίῳ παραλαμβάνεσθαι ἀριθμῷ, ὁποῖός ἐστιν ὁ τῆς δεκάδος, καὶ ἑβδομάδος, ἢ τριακάδος, ὀγδοάδος, ἤ τινος τῶν ὁμοίων ἀριθμῶν· ἀλλ' ἐν ἀριθμῷ δὲ τοῦ Κυρίου, ὃς διὰ τὴν δυάδα καὶ σχίσιν περιέχειν ἀκα θάρτων ἐστὶ συγγενής· ὡς δῆλόν ἐστιν ἐκ τῶν ἐν τῇ κιβωτῷ γινομένων ζώων ἀκαθάρτων καὶ τῶν ἀπο στελλομένων τῷ Ἠσαῦ παρὰ τοῦ Ἰακώβ. Τὰ γὰρ πλεῖστα αὐτῶν τῷ κʹ ἀριθμῷ ἀναπέμπεται πρὸς αὐ τόν. Καὶ ὁ ἓξ ἀριθμὸς εἰς τὸ μέτρον τοῦ ποτοῦ παρα λαμβάνεται, καὶ ἀπὸ ἓξ ἀριθμοῦ ὁ ἄρτος γίνεται πυ ροῦ καὶ κριθῆς, καὶ κυάμου καὶ τῶν λοιπῶν· ἐπεί περ ἐστὶν ὁ ἀριθμὸς οὗτος πάθους σύμβολον καὶ κα κώσεως τοῦ Σωτῆρος τῇ ἕκτῃ ἡμέρᾳ πεπονθότος, καὶ ἐν τῇ Ἀποκαλύψει Ἰωάννου τοῦ ὀνόματος τοῦ θηρίου τὸν χξʹ ἔχοντος ἀριθμόν. Οὐκ ἀγνοοῦμεν δέ τινα τῶν ἀντιγράφων ἔχειν ρʹ καὶ νʹ ἡμέρας· καὶ ἄλλα ʹ καὶ ρʹ ἡμέρας· καὶ τὰ πλείονα δὲ ʹ καὶ ρʹ ἡμέρας. Ἀλλ' ἐπισκεψάμενοι τὰς λοιπὰς ἐκδόσεις, εὕρομεν τʹ εἶναι καὶ ʹ ἡμέρας. Ταῦτα δὲ πάντα γίνεται τὰ προειρημένα, ἵνα ἐντακῇ ἕκαστος ἐν ταῖς ἀδικίαις αὐτοῦ τῶν ἠδικηκότων, καὶ τῷ ἄδικος εἶναι ἀποθα νῆται. Ἰδοὺ δέδωκά σοι βόλβιτα βοῶν. Οὐκοῦν αἰνίττε ταί τι μυστικὸν περὶ τῆς ψυχῆς τῆς αἰχμαλωτισθεί σης ὁ προφήτης, οὐ δυνάμενος τροφὴν πάντη ἀκα θαρσίας ἀπηλλαγμένην λαμβάνειν. Ἰδοὺ ἐγὼ συντρίβω στήριγμα ἄρτου. ∆ιὰ τοῦτο ὑγιὴς καὶ ἀσύντριπτος ἄρτος οὐχ εὑρίσκεται, οὐδὲ στήριγμά ἐστιν ἄρτου τοῖς ἐν αἰχμαλωσίᾳ νηπίοις, οἷς καὶ διακλᾶσθαι δεῖ τὸν ἄρτον. ΚΕΦ. Εʹ. Τάδε λέγει Ἀδωναῒ Κύριος. Ἐπέτρεπεν, ὅπου μὲν τὸ κρῖμα, μὴ λέγειν· Ἔσται κρῖμα ἐν μέσῳ, ἀλλὰ, Ποιήσω κρῖμα ἐν μέσῳ σου· καὶ διὰ τὸ με μιαγκέναι αὐτοὺς τὰ ἅγια τοῦ Θεοῦ, λέγεται τὸ, Κἀγὼ ἀπώσομαί σε· ὅπου δὲ πατέρες υἱοὺς ἤσθιον, Οὐχὶ ποιήσω, ἵν' οἱ πατέρες φάγωσι τέκνα ἢ τέκνα τοὺς 13.784 πατέρας· ἐπεὶ οὐκ ἦν ἁμάρτημα τῶν πατέρων τὸ ἐσθίεσθαι ὑπὲρ αὐτῶν τοὺς υἱούς.