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.

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 stability in the worse things. For such is the meaning of, And seventy men from the elders of the house of Israel. But when the mind of the prophet sees the things in the house of the soul of each of the sinners, being led in by the spirit, it looks upon the entrance of the court, and there is a certain hole and trace in the so-called wall, through which, being examined more closely and being dug out by the searching word, the one enlightened by the divine Spirit is able to see all things, seeing after the hole also a door, through which it is possible for the same one to also pass through what has been conceived. And the Savior also speaks about this door in the Apocalypse of John as being in each person: Behold, I stand at the door, and knock; if anyone opens for me, I will come in to him, and will dine with him. Because they said: The Lord has forsaken. It was not about some single, appointed place, but the things seen were about the chamber of each one; and the hidden chamber, at least, since it is the custom of Scripture to call things related to the ruling faculty hidden, and sometimes also a storeroom. For such is the meaning of, Enter into your storeroom; and: He who sees in secret will reward you. And not far from these things is also the so-called hidden person of the heart. But it is more plausible for the sinners to suppose about this hidden thing, that seeing, the Lord does not see them. And it is possible for the saying, The Lord has forsaken the earth, to be said by those who think that divine providence does not extend also to the earth and the things in it. For there are some who did not take away Providence from the heavenly and celestial things, being put to shame by the order in them; but from the earth they have removed it and [the divine] power, saying, The Lord has forsaken the earth. Weeping for Tammuz. The one called Adonis by the Greeks, they say is called Tammuz by the Hebrews and Syrians. As for the literal meaning, then, the women were seen sitting at the entrance of the gate of the Lord's house which faces north and according to some pagan 13.800 custom of the doors outside the worship of God, weeping for Tammuz; for they seem to perform certain rites yearly, first, because they weep for him as one who has died; and second, because they rejoice over him as one who has risen from the dead. But those skilled in the allegorical interpretation of the Greek myths and of what is considered mythical theology, say that Adonis is a symbol of the fruits of the earth, which are mourned when they are sown, but rise up, and for this reason cause the farmers to rejoice when they sprout. I think, therefore, that those weeping for Tammuz are a symbol of those who long for the supposed goods of the world and the fruits of the body, and know nothing beyond material and perceptible things, being grieved at the deprivation of these things, but taking pleasure in their presence and in the possession of such things. And all such people would reasonably be considered to have womanish souls. My eye will not spare. It must be examined what the meaning of, My eye will not spare, is. For it has not been said, I will not spare. I think, therefore, that the insightful power of God, as if gazing intently at those whose intelligible part has been polluted by some evil conscience, punishes them; since Our God is a consuming fire; consuming, clearly, the things that have taken on wickedness. And when it does these things, it does not act sparingly against the worse things, by thus not sparing those to whom such things have happened. Nor will I have mercy. It signifies here that the mercy understood in a bad sense has been spoken of; which those skilled in these matters defined as being grief at a neighbor's misfortune; and they say that a physician or a judge ought not to show this mercy, lest, being confused by the grief that leads to showing mercy in this way, they may be hindered from rendering the medical or judicial work advantageously to the one being treated or the one being judged. CHAP. 9. And a belt of sapphire upon his loins. Instead of 'a belt of sapphire upon his loins,' for each scribe, Aquila and

γεγραμμένον τοῖς κακοῖς, καὶ τὸν ἱερὸν τὸν ἑβδο μάδος κύκλον μετατεθεικέναι ἀπὸ τῶν ἁγίων ἐπὶ τὰ εἴδωλα, ὥστε καὶ τὴν οἱονεὶ βεβαιότητα ἐν τοῖς χεί ροσιν αὐτοὺς ἀναλαβεῖν. Τοιοῦτον γάρ ἐστι τὸ, Καὶ ἑβδομήκοντα ἄνδρες ἐκ τῶν πρεσβυτέρων οἴκου Ἰσραήλ. Ὅτε δὲ ἡ διάνοια τοῦ προφήτου ὁρᾷ τὰ ἐν τῷ οἴκῳ τῆς ἑκάστου τῶν ἁμαρτανόντων ψυχῆς, εἰσ αγομένη ὑπὸ τοῦ πνεύματος, ἐπὶ τὰ πρόθυρα τῆς αὐλῆς βλέπει, καὶ ἔστι γε ὀπή τις καὶ ἴχνος ἐν τῷ λεγομένῳ τοίχῳ, δι' ἧς ἐπὶ πλεῖον ἐξεταζομένης καὶ τῷ ἐρευνῶντι λόγῳ ἐξορυττομένης, ὅλα δύναται βλέ πειν ὁ ὑπὸ τοῦ θείου Πνεύματος πεφωτισμένος, βλέ πων μετὰ τὴν ὀπὴν καὶ θύραν, δι' ἧς ἔστι τὸν αὐτὸν καὶ διεξελθεῖν τὸ νενοημένον. Φησὶ δὲ περὶ ταύτης τῆς θύρας ἐν τῇ Ἰωάννου Ἀποκαλύψει ὡς ἐν ἑκάστῳ τυγχανούσης καὶ ὁ Σωτήρ· Ἰδοὺ ἕστηκα ἐπὶ τὴν θύραν, καὶ κρούω· ἐάν τις ἀνοίγῃ μοι, εἰσε λεύσομαι πρὸς αὐτὸν, καὶ δειπνήσω μετ' αὐτοῦ. ∆ιότι εἶπον· Ἐγκαταλέλοιπεν ὁ Κύριος. Οὐκ ἦν περί τινα ἕνα ποτὲ ἐναποτεταγμένον τόπον, ἀλλὰ περὶ τὸν ἑκάστου κοιτῶνα τὰ ἑωραμένα· καὶ κοι τῶνά γε τὸν κρυπτὸν, ἔθους ὄντος τῇ Γραφῇ τὰ κατὰ τὸ ἡγεμονικὸν καὶ κρυπτὸν καλεῖν, ἔσθ' ὅτε δὲ καὶ ταμιεῖον. Τοιοῦτον γάρ ἐστι τὸ, Εἴσελθε εἰς τὸ τα μιεῖόν σου· καὶ τό· Ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. Οὐ μακρὰν δὲ τούτων ἐστὶ καὶ ὁ λε γόμενος κρυπτὸς τῆς καρδίας ἄνθρωπος. Πιθανώ τερον δέ ἐστι καὶ περὶ τούτου τοῦ κρυπτοῦ τοὺς ἁμαρτάνοντας ὑπονοεῖν, ὡς ὁρῶν οὐχ ὁρᾷ αὐτοὺς ὁ Κύριος. ∆ύναται δὲ τὸ, Ἐγκαταλέλοιπεν ὁ Κύριος τὴν γῆν, λέγεσθαι ὑπὸ τῶν νομιζόντων τὴν θείαν πρόνοιαν μὴ διήκειν καὶ ἐπὶ τὴν γῆν καὶ τὰ ἐν αὐτῇ. Εἰσὶ γὰρ οἳ ἀπὸ τῶν οὐρανίων καὶ αἰθερίων οὐκ ἀφεῖλον τὴν Πρόνοιαν δυσωπηθέντες τὴν ἐν ἐκείνοις τάξιν· ἀπὸ δὲ τῆς γῆς περιεῖλον αὐτὴν καὶ [τὴν θείαν] δύναμιν, λέγοντες τὸ, Ἐγκαταλέλοιπε Κύριος τὴν γῆν. Θρηνοῦσαι τὸ Θαμμούζ. Τὸν λεγόμενον παρ' Ἕλλη σιν Ἄδωνιν, Θαμμούζ φασι καλεῖσθαι παρ' Ἑβραίοις καὶ Σύροις. Ὡς οὖν ἐπὶ τῇ λέξει, ἑωρῶντο αἱ γυ ναῖκες ἐπὶ τὰ πρόθυρα τῆς πύλης οἴκου Κυρίου βλεπούσης πρὸς βοῤῥᾶν καθήμεναι καὶ κατά τι ἐθνι 13.800 κὸν ἔθος τῶν ἔξω τῆς θεοσεβείας θυρῶν θρηνοῦσαι τὸν Θαμμούζ· δοκοῦσι γὰρ κατ' ἐνιαυτὸν τελετάς τινας ποιεῖν, πρῶτον μὲν ὅτι θρηνοῦσιν αὐτὸν ὡς τεθνηκότα· δεύτερον δὲ ὅτι χαίρουσιν ἐπ' αὐτῷ ὡς ἀπὸ νεκρῶν ἀναστάντι. Οἱ δὲ περὶ τὴν ἀναγωγὴν τῶν Ἑλληνικῶν μύθων δεινοὶ καὶ μυθικῆς νομιζο μένης θεολογίας, φασὶ τὸν Ἄδωνιν σύμβολον εἶναι τῶν τῆς γῆς καρπῶν, θρηνουμένων μὲν ὅτε σπείρον ται, ἀνισταμένων δὲ, καὶ διὰ τοῦτο χαίρειν ποιούν των τοὺς γεωργοὺς ὅτε φύονται. Ἡγοῦμαι τοίνυν σύμβολον εἶναι τὰς θρηνούσας τὸν Θαμμοὺζ τῶν τὰ τοῦ κόσμου νομιζόμενα ἀγαθὰ καὶ τοὺς σωματικοὺς καρποὺς ποθούντων, καὶ πέρα τῶν ὑλικῶν καὶ αἰ σθητῶν μηδὲν ἐπισταμένων, λυπουμένων μὲν ἐπὶ τῇ τούτων στερήσει, ἡδομένων δὲ ἐπὶ τῇ παρουσίᾳ αὐ τῶν καὶ τῇ τῶν τοιούτων κτήσει. Γυναικώδεις δὲ εἶναι τὰς ψυχὰς εὐλόγως ἂν πάντες οἱ τοιοῦτοι νομίζοιντο. Οὐ φείσεται ὁ ὀφθαλμός μου. Ἐξεταστέον τί τὸ, Οὐ φείσεται ὁ ὀφθαλμός μου. Οὐ γὰρ εἴρηται, Οὐ φείσομαι. Ἡγοῦμαι τοίνυν τὴν ἐνορατικὴν δύναμιν τοῦ Θεοῦ, οἱονεὶ ἀτενίζουσαν τοῖς τὸ νοητὸν ὑπό τινος πονηροῦ συνειδότος μεμολυσμένοις, κολάζειν αὐτούς· ἐπείπερ Ὁ Θεὸς ἡμῶν πῦρ ἐστι καταναλίσκον· καταναλίσκον δὲ δηλονότι τὰ κακίαν ὑποστάντα. Καὶ ὅτε ταῦτα ἐνεργεῖ, οὐ πεφεισμένως ἐνεργεῖ κατὰ τῶν χειρόνων, τῷ οὕτω μὴ φείδεσθαι τῶν οἷς συμ βέβηκε τοιαῦτα. Οὐδὲ μὴ ἐλεήσω. Σημαίνει ἐνταῦθα, ὅτι ἔλεος ὁ ἐπὶ διαβόλου νοούμενος εἴρηται· ὅντινα ὡρίσαντο οἱ περὶ ταῦτα δεινοὶ λύπην εἶναι ἐπὶ τῇ τοῦ πλησίον δυσπραγία· καὶ φασὶ μὴ δεῖν ἰατρὸν ἢ δικαστὴν τοῦ τον τὸν ἔλεον ἐλεεῖν, μήποτε, συγχυθέντες ὑπὸ τῆς ἐπὶ τὸ οὕτως ἐλεεῖν ἐναγούσης λύπης, ἐμποδισθῶσιν ἀποδοῦναι τὸ ἰατρικὸν ἢ τὸ δικαστικὸν συμφερόντως τῷ θεραπευομένῳ ἢ τῷ δικαζομένῳ ἔργον. ΚΕΦ. Θʹ. Καὶ ζώνη σαπφείρου ἐπὶ τῆς ὀσφύος αὐτοῦ. Ἀντὶ μέν γε τοῦ ζώνην σαπφείρου ἐπὶ τῆς ὀσφύος αὐτοῦ, κάστω γραμματέως Ἀκύλας καὶ