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.

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, but those who despise me will be dishonored, found in the first book of Kingdoms. For it was necessary that honoring be the work of God, but no longer an action, but a consequence that the one who dishonors God is dishonored. These things, therefore, must be observed also in the case of the blessings and curses in Leviticus and Deuteronomy, and in the case of the prophetic words. What then is the meaning of, "Therefore fathers will eat their children in your midst, and children will eat their fathers"? Now, according to a certain common and simpler interpretation, it is possible to see this in the disordered and seditious churches of evil-doers. For often those who have taught and were thought to have begotten in Christ those who heard the divine law from them, being plotted against by those who were taught, are, as it were, eaten by their sons as fathers. But if they themselves should be greedy and wrong those brought to the divine word through them, they are fathers eating their sons. That the phrase "to eat the flesh" of someone is used in the case of such great disorder and sedition, it is possible to learn from the 20th Psalm: "Because of the wicked drawing near against me to eat my flesh;" and from Job, who says: "And if my maids also said: Who would give us of his flesh to eat, while a good famine was on?" Such are also the things from the Apostle, who accuses those who are seditious towards one another in certain Churches: "But if you bite and devour one another, take care that you are not consumed by one another." But this biting and devouring, so that it becomes, "Fathers will eat children in your midst, and children will eat fathers," God does not effect, but it follows for those who reject the statutes of God and do not walk in his laws. And my wrath will be accomplished. This shows that the wrath of God will have an end, similarly to the consummation of the world. By the same. The wrath of God is reproof, but anger is discipline. But everyone who reproves and disciplines is shown to be a father. By the same. It is better to be disciplined by the hearing of affliction and not to experience the work of discipline itself; for some are disciplined by the word of punishment, but others by the punishment itself. CHAP. 2. Set your face. I think that those who seem to be and are greater than the rest, either according to the authority to rule or according to the will to be occupied with knowledge and wisdom, are called the mountains and hills of Israel. Therefore, the appearance of the prophetic word, which is called a face, and its brightness will need to be set upon these mountains, so that the prophecy may be spoken also against these. And it must be observed that 13.785 the things spoken are announced to the mountains, but the prophecy is not only about the mountains, but also about the hills and the glens and ravines; for these, the hills and the ravines and the glens, not containing the setting of the prophetic face, were not able to receive the things being said. But these things are announced to the mountains, when they heard, being worthy to suffer the things brought upon them, not in every case so that they might suffer them; for it is possible for the hearers, when certain difficult things are impending, to change and no longer fall into these things which they heard, just as also happened concerning the Ninevites. And in Jeremiah also, it says, "Beyond I will speak against nations and kings to uproot and destroy them." And if they repent, I too will repent concerning all the things I have spoken of doing to them. For this reason it is spoken to the mountains alone, because they are capable of containing the word concerning all things; for besides the mountains they would not understand the will of the things being said. At the same time, this saying must be set before those who discourse indiscriminately with everyone and with whomever they happen to meet, and who communicate about greater things to the simpler and most innocent; and it must be said to them that just as the prophet is commanded to speak the things concerning mountains and hills and glens and ravines to the mountains alone, in the same way he advises the ministers of the word to do. And I consider the mountains to be those who are naturally sound for knowledge; and the hills to be those who are able to advance in knowledge a little beyond the others; but those who

Ἀλλ' οὐδὲ οἰκεῖον Θεῷ τὸ ταῦτα ἐνεργῆσαι. Οὕτω γὰρ καὶ ὁ τῶν Ἑβραίων διδάσκαλος ἐξηγήσατο τό· Τοὺς δοξάζον τάς με δοξάσω, οἱ δὲ ἐξουθενοῦντές με ἀτιμα σθήσονται, ἐν τῇ πρώτῃ τῶν Βασιλειῶν κείμενον. Ἐχρῆν γὰρ Θεοῦ μὲν ἔργον εἶναι τὸ δοξάζειν, οὐκέτι δὲ ἐνέργειαν, ἀλλὰ παρακόλουθα τὸ τὸν ἀτιμάζοντα Θεὸν ἀτιμάζεσθαι. Ταῦτα οὖν παρατηρητέον καὶ ἐπὶ τῶν εὐλογιῶν καὶ καταρῶν τῶν ἐν Λευϊτικῷ καὶ ∆ευτερο νομίῳ, καὶ ἐπὶ τῶν λόγων τῶν προφητικῶν. Τί τοίνυν ἐστὶ τὸ, ∆ιὰ τοῦτο φάγονται πατέρες τὰ τέκνα ἐν μέσῳ σου, καὶ τέκνα φάγονται πατέρας; Ὅσον μὲν οὖν κατὰ κοινήν τινα καὶ ἁπλουστέραν ἐκδοχὴν ἔστι τοῦτο ἰδεῖν ἐν ταῖς ἀκαταστατούσαις καὶ στασιαζούσαις πονηρευομένων ἐκκλησίαις. Πολλάκις γὰρ οἱ διδάξαν τες καὶ ἐν Χριστῷ γεγεννηκέναι τοὺς παρ' αὐτῶν ἀκούσαντας τοῦ θείου νόμου νομισθέντες, ἐπιβου λευόμενοι ὑπὸ τῶν διδαχθέντων, οἷον ἐσθίονται ὑπὸ τῶν υἱῶν πατέρες. Εἰ δὲ αὐτοὶ πλεονεκτοῖεν καὶ ἀδι κοῖεν τοὺς προσαχθέντας δι' αὐτῶν τῷ θείῳ λόγῳ, πατέρες εἰσὶν ἐσθίοντες τοὺς υἱούς. Ὅτι δὲ κεῖται τὸ ἐσθίειν τὰς σάρκας τινὸς ἐπὶ τοσαύτης ἀκαταστασίας καὶ στάσεως, ἔστι μαθεῖν ἐκ τοῦ κʹ ψαλμοῦ· ∆ιὰ τὸ ἐγγίζειν ἐπ' ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου· καὶ ἐκ τοῦ Ἰὼβ λέγοντος· Εἰ δὲ καὶ εἶπον αἱ θεράπαιναί μου· Τίς ἂν δοίη ἡμῖν τῶν σαρκῶν αὐτοῦ φαγεῖν, λιμοῦ χρηστοῦ ὄντος; Τοιαῦ τά ἐστι καὶ τὰ παρὰ τῷ Ἀποστόλῳ αἰτιωμένῳ τοὺς στασιάζοντας πρὸς ἀλλήλους ἔν τισιν Ἐκκλησίαις· Εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπὸ ἀλλήλων ἀναλωθῆτε. Τοῦτο δὲ τὸ δάκνειν καὶ κατεσθίειν, ὡς γίνεσθαι τὸ, Πατέρες φάγονται τέκνα ἐν μέσῳ σου, καὶ τέκνα φάγονται πατέρας, οὐχ ὁ Θεὸς ἐνεργεῖ, ἀκολουθεῖ δὲ τοῖς τὰ δικαιώματα τοῦ Θεοῦ ἀπωθουμένοις καὶ ἐν τοῖς νομίμοις αὐτοῦ μὴ πορευομένοις. Καὶ συντελεσθήσεται ὁ θυμός μου. Τοῦτο δηλοῖ, ὅτι πέρας ἕξει ὁ θυμὸς τοῦ Θεοῦ ὁμοίως τῇ συντελείᾳ τοῦ κόσμου. Τοῦ αὐτοῦ. Θυμὸς Θεοῦ ἐστιν ἐλεγμὸς, ὀργὴ δὲ παιδεία. Πᾶς δὲ ὁ ἐλέγχων καὶ παιδεύων πατὴρ δεί κνυται. Τοῦ αὐτοῦ. Κρεῖττον παιδεύεσθαι ἐν τῇ ἀκοῇ τῆς θλίψεως καὶ μὴ αὐτὸ τὸ ἔργον τῆς παιδείας πειρα θῆναι· τινὲς γὰρ παιδεύονται τῷ λόγῳ τῆς κολάσεως, ἕτεροι δὲ αὐτῇ τῇ κολάσει. ΚΕΦ. ʹ. Στήριξον τὸ πρόσωπόν σου. Τοὺς εἶναι δοκοῦν τας καὶ μείζονας παρὰ τοὺς λοιποὺς, ἤτοι κατὰ τὴν τοῦ ἄρχειν ἐξουσίαν ἢ κατὰ τὸ περὶ γνῶσιν καὶ σοφίαν διατρίβειν ἐθέλειν, ὄρη νομίζω λέγεσθαι τοῦ Ἰσραὴλ καὶ βουνούς. Τὴν ἐπίφασιν οὖν τοῦ προφητικοῦ λόγου πρόσωπον ὀνομαζομένην καὶ τὴν λαμπρότητα αὐτοῦ δεήσει στηριχθῆναι ἐπὶ ταῦτα τὰ ὄρη, ἵν' ἡ προφη τεία καὶ ἐπὶ ταῦτα λεχθῇ. Καὶ παρατηρητέον γε, ὅτι 13.785 τὰ μὲν λεγόμενα ἀπαγγέλλεται τοῖς ὄρεσι, προφη τεύεται δὲ οὐ περὶ τῶν ὀρέων μόνον, ἀλλὰ καὶ τῶν βουνῶν καὶ τῶν ναπῶν καὶ φαράγγων· ταῦτα γὰρ οἱ βουνοὶ καὶ αἱ φάραγγες καὶ αἱ νάπαι, τὸν στηριγμὸν μὴ χωροῦντα τοῦ προφητικοῦ προσώπου, οὐδὲ δέξα σθαι τὰ λεγόμενα οἷά τε ἦν. Ἀπαγγέλλεται δὲ ταῦτα τοῖς ὄρεσιν, ὅτε ἤκουον, ἀξίοις οὖσι τοῦ τὰ ἐπιφερό μενα παθεῖν οὐ πάντως ἵνα πάθωσιν αὐτά· δυνατὸν γὰρ τοὺς ἀκούοντας, ἐπικειμένων τινῶν χαλεπῶν, μεταβαλόντας μηκέτι περιπεσεῖν τούτοις οἷς ἤκου σαν, ὥσπερ καὶ περὶ Νινευϊτῶν γεγένηται. Καὶ ἐν τῷ Ἱερεμίᾳ δὲ, Πέραν λαλήσω, φησὶν, ἐπὶ ἔθνη καὶ βασιλέας τοῦ ἐξᾶραι καὶ ἀφανίσαι αὐτούς. Καὶ ἐὰν μετανοήσωσι, κἀγὼ μετανοήσω περὶ πάντων ὧν λελάληκα περὶ τοῦ ποιῆσαι αὐτοῖς. ∆ιὰ τοῦτο δὲ πρὸς τὰ ὄρη μόνα λέγεται, ὅτι χωρητικά εἰσι τοῦ περὶ πάντων λόγου· οὐδὲ γὰρ ἂν παρὰ τὰ ὄρη συνεῖεν τοῦ βουλήματος τῶν λεγομένων. Ἅμα δὲ παραθετέον τὸ ῥητὸν τοῖς ἀδιακρίτως διαλεγομένοις πᾶσι καὶ τοῖς τυχοῦσι καὶ περὶ τῶν μειζόνων τοῖς ἁπλουστέροις καὶ ἀκεραιοτάτοις ἀνακοινουμένοις· καὶ λεκτέον αὐτοῖς, ὅτι ὥσπερ ὁ προφήτης τὰ περὶ ὀρέων καὶ βουνῶν καὶ ναπῶν καὶ φαράγγων μόνοις τοῖς ὄρεσι κελεύεται λέγειν, τὸν αὐτὸν τρόπον τοῖς διακόνοις τοῦ λόγου συμβουλεύεται ποιεῖν. Ἡγοῦμαι δὲ τοὺς μὲν πρὸς γνῶσιν ὑγιῆ πεφυκότας τὰ ὄρη εἶναι· τοὺς δὲ ὀλίγον τι παρὰ τοὺς ἄλλους διαβαίνειν τῇ γνώσει δυναμέ νους λέγεσθαι βουνούς· τοὺς δὲ