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.

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 those, he says, who were threatened with one vengeance, will these be able, when the four vengeances are brought on, to lead their sons and daughters out of destruction? Behold, they themselves will go forth to you who were previously taken captive, and by the comparison of the evils that came upon them you will be comforted, having suffered much less. CHAP. 15. Of the things that are among the trees of the forest. And there the wild trees of the forest must be understood as pine, and the like. But by this he wishes to compare Israel with the other nations, as a vine that enjoyed the cultivation of the law, of the priests and prophets' promise, and of the holy temple, and of many wonders, of the spontaneous fire consuming the sacrifices, of the voice coming from the mercy seat of the cherubim, and of other similar things. They will come forth from the fire. When they are recalled from the captivity of Nebuchadnezzar, another captivity will take them, that of Vespasian, that is, through Titus. It indicates the succession of misfortunes. CHAP. 10. And they did not bind your breasts. The one who has come to the first contemplation does not suckle outside of wisdom, but is nourished from within it. Well, therefore, did some say that the two breasts are the two Testaments, from which infants suckle; and these are the sucklings, from whom the Lord has perfected praise, to destroy the enemy and the avenger. Nor did your eye spare. That is, you did not have compassion on yourself, sparing to do even one of the aforesaid things, so that you might move me also to compassion. And I passed by you also. God is impassible, as he is also immutable, and uncreated. But his providences are various according to the variety of those who are administered; for he is the maker of all things; so that some are administrations of wrath, and others of jealousy; and likewise for the spiritual servants there are administrations of grace, and of glory, and of exultation, from the one and immutable, and impassible and all-powerful God. 13.812 Of the same. God suffers with in showing mercy; for God is not without compassion. And I washed you with water. By the washing and by the grace of the Holy Spirit, and by the sanctifying word. And I anointed you with oil. Anointing is the indwelling of the Holy Spirit in the knowledge of the truth. And I clothed you with embroidered garments. An embroidered garment is the disposition adorned with various virtues, from dogmas of truth and pious action. And I shod you with hyacinth. He adorned the movement as pure hyacinth, stripping from it the introduced deadness. It is also a symbol of all of life. Of the same. But one can also apply these things to the soul, saying that the shoe is the unhindered nature of works; and the girdle, the securing of the counsels of the mind; and the cloak, the standing firm upon the truth while bowing down; and the bracelets, the not doing anything improper; and the necklace, the confidence in what is good; and the earrings, the obedience concerning the law; and the crown of boasting, the promise of God, which he has set apart for those who succeed. And I girded you with fine linen. Fine linen is certainly a symbol of truth and of true temperance; instead of, I made you my own, like some base woman led about unseemly and ungirded. Of the same. And there the cloak is the half-mantle. And there the trichapton is that which is made of gold. Of the same. God gives bracelets for the hands of the soul, the starting-points of good actions, as also the actions themselves by the power of the Holy Spirit. For bracelets are a symbol of action. Of the same. A jewel for the nose is the most fragrant true knowledge of the mysteries. Of the same. And earrings for the ear, like a great golden earring, are the divine oracles, from which the mind composes for itself the knowledge of the truth. Of the same. A crown of boasting is the blameless work, perfected by the dogmas of truth. Of the same. An ornament of gold and silver is that which is composed for the ruling part of the soul from divine thoughts and sacred words. Of the same. Trichapta are, as if he were saying, exceedingly subtle thoughts, deep, or also various on account of the different kinds of virtue. And the

εἰσελεύσονται, εἴ ρηται. Οὗτοι ἐξάγουσιν υἱοὺς καὶ θυγατέρας. Τοῦτο κατὰ ἐρώτησιν ἀναγνωστέον· Εἰ ἐκείνοις, φησὶ, μίαν ἐκδίκησιν ἠπειλημμένοις οὐκ ἀρκήσουσι Νῶε καὶ ∆α νιὴλ καὶ Ἰὼβ, οὗτοι δυνήσονται, τῶν τεσσάρων ἐκ δικήσεων ἐπαγομένων, ἐξαγαγεῖν τοῦ ὀλέθρου υἱοὺς αὐτῶν καὶ θυγατέρας; Ἰδοὺ αὐτοὶ ἐκπορεύσονται πρὸς ὑμᾶς τοὺς προαιχμαλωτισθέντας, καὶ τῇ παρα θέσει τῶν ἐπελθόντων αὐτοῖς κακῶν ὑμεῖς παρακλη θήσεσθε ἥττονα πολλὰ παθόντες. ΚΕΦ. ΙΕʹ. Τῶν ὄντων ἐν τοῖς ξύλοις δρυμοῦ. Ξύλα δρυ μοῦ κἀκεῖ τὰ ἄγρια νοητέον, πεύκην, καὶ τὰ ὅμοια. Συγκρῖναι δὲ βούλεται διὰ τούτου πρὸς τὰ λοιπὰ ἔθνη τὸν Ἰσραὴλ, ὡς ἄμπελον γεωργίας ἀπολαύσαντα νόμου, ἱερέων καὶ προφητῶν ἐπαγγελίας, καὶ ναοῦ ἁγίου, καὶ πολλῶν τῶν θαυμάτων, αὐτομάτου πυρὸς ἀναλίσκοντος τὰς θυσίας, φωνῆς φερομένης ἀπὸ τοῦ ἱλαστηρίου τῶν χερουβὶμ, καὶ ἑτέρων ὁμοίων. Ἐκ τοῦ πυρὸς ἐξελεύσονται. Ἐκ τῆς αἰχμαλωσίας τοῦ Ναβουχοδονόσορ ὅταν ἀνακληθῶσι, λήψεται αὐτοὺς ἑτέρα ἡ Οὐεσπασιανοῦ, ἤγουν διὰ Τίτου. Τὴν συνέχειαν τῶν συμφορῶν μηνύει. ΚΕΦ. Ιʹ. Καὶ οὐκ ἔδησαν τοὺς μαστούς σου. Ὁ ἐν πρώτῃ θεωρίᾳ γενόμενος οὐκ ἔξω τῆς σοφίας θηλά ζει, ἀλλ' ἔνδον ἐξ αὐτῆς τρέφεται. Καλῶς οὖν εἶπόν τινες δύο μαστοὺς τὰς δύο ∆ιαθήκας, ἀφ' ὧν θηλά ζουσι τὰ νήπια· καὶ οἱ θηλάζοντες οὗτοί εἰσιν, ἀφ' ὧν κατηρτίσατο Κύριος αἶνον, τοῦ καταλῦσαι ἐχθρὸν καὶ ἐκδικητήν. Οὐδὲ ἐφείσατο ὁ ὀφθαλμός σου. Τουτέστιν, οὐ συνεπάθησας ἑαυτῇ, φεισαμένη τοῦ ποιῆσαι κἂν ἓν τῶν προλεχθέντων, ἵνα κἀμὲ κινήσῃς εἰς συμπά θειαν. Καὶ διῆλθον καὶ διὰ σοῦ. Ὁ Θεὸς ἀπαθής ἐστιν, ὡς καὶ ἄτρεπτος, καὶ ἄκτιστος. Ποικίλαι δὲ αὐτοῦ αἱ πρόνοιαι κατὰ τὴν ποικιλίαν τῶν οἰκονομουμένων· πάντων γάρ ἐστι ποιητής· ὥς τινας μὲν εἶναι οἰκο νομίας θυμοειδεῖς, τὰς δὲ ζηλοτυποειδεῖς· ὁμοίως δὲ καὶ τοῖς πνευματικοῖς δούλοις εἶναι οἰκονομίας χά ριτος, καὶ δόξης, καὶ ἀγαλλιάσεως, ἐκ τοῦ ἑνὸς καὶ ἀτρέπτου, καὶ ἀπαθοῦς καὶ παντοδυνάμου Θεοῦ. 13.812 Τοῦ αὐτοῦ. Συμπάσχει ὁ Θεὸς τῷ ἐλεῆσαι· οὐ γὰρ ἄσπλαγχνος ὁ Θεός. Καὶ ἔλουσά σε ἐν ὕδατι. Τῷ λουτρῷ καὶ τῇ χά ριτι τοῦ ἁγίου Πνεύματος, καὶ τῷ ἁγιοποιῷ λόγῳ. Καὶ ἔχρισά σε ἐν ἐλαίῳ. Χρίσμα ἐστὶν ἐνοίκη σις τοῦ ἁγίου Πνεύματος ἐν γνώσει τῆς ἀληθείας. Καὶ ἐνέδυσά σε ποικίλα. Ἔνδυμά ἐστι ποικίλον ἡ ἐκ τῶν ποικίλων ἀρετῶν κοσμουμένη ἕξις, ἐκ δο γμάτων ἀληθείας καὶ πράξεως εὐσεβοῦς. Καὶ ὑπέδυσά σε ὑάκινθον. Ὑάκινθον καθαρὸν τὴν κίνησιν ἐκόσμησεν, ἀποδύσας ἐξ αὐτῆς τὴν ἐπεισ αχθεῖσαν νεκρότητα. Ἔστι δὲ καὶ τοῦ παντὸς βίου σύμβολον. Τοῦ αὐτοῦ. ∆ύναται δέ τις καὶ ἐπὶ ψυχῆς αὐτὰ ἁρμόσαι, ὑπόδημα λέγων τὸ ἀπαραπόδιστον τῶν ἔρ γων· τὴν δὲ ζώνην, τὸ ἀσφαλίζεσθαι τῆς διανοίας τὰ βουλεύματα· περιβόλαιον δὲ, τὸ κάτω νεύοντα ἐπὶ τῆς ἀληθείας ἑστηκέναι· τὰ δὲ ψέλλια, τὸ μή τι τῶν ἀτό πων πράττειν· κάθεμα δὲ, τὴν ἐπὶ τῷ καλῷ παῤῥη σίαν· τροχίσκους δὲ, τὴν περὶ τὸν νόμον εὐπείθειαν· στέφανον δὲ καυχήσεως, τὴν τοῦ Θεοῦ ἐπαγγελίαν, ἣν τοῖς κατορθοῦσιν ἀφώρισεν. Καὶ ἔζωσά σε βύσσῳ. Σύμβολον τῆς ἀληθείας ἡ βύσσος πάντως καὶ τῆς ἀληθοῦς σωφροσύνης· ἀντὶ τοῦ, Ὠκείωσά σε, καθάπερ τινὰ γυναῖκα εὐτελῆ ἀσχημόνως ἄζωστον περιάγειν. Τοῦ αὐτοῦ. Περιβόλαιον δὲ κἀκεῖ τὸ ἡμιφόριον. Τρίχαπτον δὲ κἀκεῖ τὸ ἀπὸ χρυσοῦ κατεσκευασμένον. Τοῦ αὐτοῦ. ∆ίδωσιν ὁ Θεὸς ψέλλια ἐπὶ τὰς χεῖρας τῆς ψυχῆς, ἀφορμὰς τῶν ἀγαθῶν πράξεων, ὡς καὶ αὐτὰς τὰς πράξεις τῇ δυνάμει τοῦ ἁγίου Πνεύματος. Σύμβολον γὰρ πράξεως τὰ ψέλλια. Τοῦ αὐτοῦ. Ἐνώτιόν ἐστι περὶ τὸν μυκτῆρα, ἡ εὐωδεστάτη τῶν μυστηρίων ἀληθὴς γνῶσις. Τοῦ αὐτοῦ. Τροχίσκοι δὲ περὶ τὸ οὖς, οἷον ἐνώτιον μέγα χρυσοῦν, τὰ θεῖα λόγια, ἐξ ὧν ὁ νοῦς συγκροτεῖ ἑαυτῷ τὴν τῆς ἀληθείας γνῶσιν. Τοῦ αὐτοῦ. Στέφανος καυχήσεώς ἐστι τὸ ἀνεπί ληπτον ἔργον, δόγμασιν ἀληθείας τετελειωμένον. Τοῦ αὐτοῦ. Κόσμος ἐστὶν ἐκ χρυσίου καὶ ἀργυ ρίου, ὁ ἐκ νοημάτων θείων καὶ λόγων ἱερῶν συνιστά μενος τῷ ἡγεμονικῷ. Τοῦ αὐτοῦ. Τρίχαπτά ἐστιν, οἷον ὡσεὶ ἔλεγε, σφόδρα ἰσχνὰ νοήματα, βαθέα, ἢ ποικίλα δὲ διὰ τὰ διάφορα εἴδη τῆς ἀρετῆς. Καὶ τὸ