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.

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 passing by. He indicated the movement of the mind through the leg, in which it moved into every byway. A byway is said to be that which does not travel according to the truth; for the truth said, "I am the way." Therefore, everything understood in the opposite way is called a byway. And you committed fornication threefold. Instead of, in many ways; 13.813 for the three times are understood for all eternity. Sodom your sister. Sodom is a symbol of practical wickedness, that is, of sin through the flesh. She and her daughters. The daughters of Sodom are souls that have not learned that, "Everyone who exalts himself will be humbled." And he calls the remaining cities her daughters. Observing in Scripture the difference of sins, both small and great, the height of wickedness is pride, the passion of the author of evil; in which the Sodomites also appear; and seek this. CHAP. 17. Say now to the provoking house of Israel. Provocation is sin; for painful things are called bitter. Upon Jerusalem. Jerusalem is a symbol of knowledge, and of the holy Church and of virtue. The three are in one person. He who is in this, and has given himself over to sin, has given place to the devil, the spiritual Nebuchadnezzar, to come upon him, and to tear down the wall of Jerusalem round about (the practice of continence), through the chief cook, the intemperate life; and he will lead a complete captivity from Jerusalem, from virtue, to Babylon, and will plant it in Canaan. And I will bring him into a curse. The devil, leading into his covenant those whom he leads, leads them into a curse; for he calls the agreements and the oath a curse. Who dishonored my curse. One dishonors the curse of God who does not endure in the discipline which God delivers, but has approached the rest that comes from sin. Therefore such a one will not escape. And I will take from the choice ones. And after these things I will take from the choice ones of the cedar. After those delivered to it have been disciplined, the things set forth will be. According to the letter, it prophesies the conversion of that people; but the choice ones of the cedar are the apostles and those like them, the seed according to election; but according to the anagogical sense, it speaks of the good nature renewed through discipline. I will plant it on a high mountain. A high mountain is the knowledge of the truth, Christ. And I will hang it on a lofty mountain; a lofty mountain is the heavenly place, and the suitable state. And it will become a great cedar. It means the Church, and the word according to it, under which the unclean birds and the unclean winged creatures will one day rest. Of the same. He who is winged by the words of God will rest under the great cedar, planted by God on the high mountain. 13.816 And its branches will be restored. They will be restored upon Christ. With this the prophecy will cease. And all the trees of the field will know that I am the Lord. A tree is a rational nature; a field is either the breadth of words, or the lower places. Who humbles a high tree. A high tree is the people once exalted in virtue; but also exalted in wickedness, for which it was also humbled. And who exalts a humble tree. A humble and low-growing tree is the people of the nations; humble in sins; humble, because it began from below, as if from discipline it will be exalted to the highest according to what is written: The last shall be first. And who withers a green tree. A green tree is that which lives in a life of righteousness; but a dry tree is that which lives in a life of sin; for this reason it is also withered. Of the same. For a tree is an intelligible thing, a rational nature, beginning from the middle, not yet living in righteousness. CHAP. 18. The fathers have eaten sour grapes. He teaches in these things that what is said in the laws of Israel, that the sin of the fathers is visited upon the children, is a parable needing comprehension. Of the same. The sour grape is lawless sin. It is called a sour grape because it is composed having its occasions from our natural things. Just as naturally the sour grape from the

θυμίαμα. Θυμίαμα καὶ ἔλαιόν ἐστιν ἡ μετὰ γνώσεως ἀναπεμπομένη προσευχὴ τῷ Θεῷ ἐκ τοῦ νοῦ, ᾗ συνήδεται Θεός. Καὶ διήγαγες τὰ σκέλη σου παντὶ ἐν παρόδῳ. Τὴν κίνησιν τοῦ νοῦ ᾐνίξατο διὰ τοῦ σκέλους, ἐν ᾧ ἐκινήθη εἰς πᾶσαν πάροδον. Πάροδος δὲ λέγεται, τὸ μὴ ὁδεῦον κατὰ τὴν ἀλήθειαν· ἡ γὰρ ἀλήθεια εἶπεν, ὅτι, Ἐγώ εἰμι ἡ ὁδός. Πᾶν οὖν τὸ ἐξεναντίας νοούμε νον πάροδος λέγεται. Καὶ ἐξεπόρνευσας τρισσῶς. Ἀντὶ τοῦ, πολλαχοῦ· 13.813 οἱ γὰρ τρεῖς χρόνοι εἰς πάντα αἰῶνα παραλαμβάνον ται. Σόδομα ἡ ἀδελφή σου. Σόδομα σύμβολον τῆς πρακτικῆς κακίας, ἤτοι τῆς διὰ σαρκὸς ἁμαρτίας. Αὕτη καὶ αἱ θυγατέρες αὐτῆς. Θυγατέρες Σοδό μων εἰσὶ ψυχαὶ μὴ μαθοῦσαι, ὅτι, Πᾶς ὁ ὑψῶν ἑαυ τὸν ταπεινωθήσεται. Θυγατέρας δὲ αὐτῆς τὰς λοιπὰς λέγει πόλεις. Τηρῶν ἐν τῇ Γραφῇ τὴν διαφορὰν τῶν ἁμαρτημά των, μικρῶν τε καὶ μεγάλων, τὸ ἀκρότατον τῆς κα κίας ὑπερηφανία ἐστὶ, τὸ πάθος τοῦ ἀρχεκάκου· εἰς ἣν καὶ οἱ Σοδομῖται φαίνονται· καὶ τοῦτο ζήτει. ΚΕΦ. ΙΖʹ. Εἰπὸν δὴ πρὸς τὸν οἶκον Ἰσραὴλ τὸν παρα πικραίνοντα. Παραπικρασμός ἐστιν ἁμαρτία· πικρὰ γὰρ λέγεται τὰ ἐπίπονα. Ἐπὶ Ἱερουσαλήμ. Ἱερουσαλήμ ἐστι σύμβολοντῆς γνώσεως, καὶ τῆς ἁγίας Ἐκκλησίας καὶ τῆς ἀρετῆς. Τὰ τρία ἐν ἑνὶ πρόσωπά ἐστιν. Ὁ ἐν ταύτῃ ὢν, καὶ τῇ ἁμαρτίᾳ ἐπιδοὺς ἑαυτὸν, τόπον ἐπεδέδωκε διαβόλῳ, τῷ νοητῷ Ναβουχοδονόσορ, ἐπιβῆναι κατ' αὐτοῦ, καὶ καθελεῖν τὸ τεῖχος Ἱερουσαλὴμ κύκλῳ (τὴν τῆς ἐγκρατείας ἀγωγὴν), διὰ τοῦ ἀρχιμαγείρου, τοῦ ἀκρατοῦς βίου· καὶ παντελῆ αἰχμαλωσίαν ἀπὸ Ἱερουσαλὴμ, τῆς ἀρετῆς, ἄξει εἰς Βαβυλῶνα, καὶ φυτεύσει εἰς Χαναάν. Καὶ εἰσάξω αὐτὸν ἐν ἀρᾷ. Ὁ διάβολος εἰσάγων εἰς τὴν διαθήκην αὐτοῦ, οὓς εἰσάγει, ἐν ἀρᾷ εἰσάγει· ἀρὰν γὰρ τὰς συνθήκας καὶ τὸν ὅρκον φησί. Ὃς ἠτίμωσε τὴν ἀράν μου. Ἀτιμάζει τις τὴν ἀρὰν τοῦ Θεοῦ ὁ μὴ ὑπομένων ἐν τῇ παιδείᾳ ᾗ πα ραδίδωσιν ὁ Θεὸς, ἀλλὰ προσελθὼν τῇ ἐκ τῆς ἁμαρ τίας ἀναπαύσει. ∆ιὸ ὁ τοιοῦτος οὐκ ἐκφεύξεται. Καὶ λήψομαι ἐγὼ ἐκ τῶν ἐπιλέκτων. Καὶ μετὰ ταῦτα λήψομαι ἐγὼ ἐκ τῶν ἐπιλέκτων τῆς κέδρου. Μετὰ τὸ παιδευθῆναι τοὺς αὐτῇ παραδοθέντας, ἔσται τὰ προκείμενα. Κατὰ μὲν τὸ ῥητὸν τοῦ λαοῦ ἐκείνου τὴν ἐπιστροφὴν προφητεύει· τὰ δὲ ἐπίλεκτα τῆς κέ δρου εἰσὶν οἱ ἀπόστολοι καὶ οἱ παραπλήσιοι, οἱ τὸ κατ' ἐκλογὴν σπέρμα· κατὰ δὲ τὴν ἀναγωγὴν, τὴν ἀνακαινισθεῖσαν διὰ τῆς παιδείας ἕξιν ἀγαθὴν φύσιν λέγει. Καταφυτεύσω ἐπ' ὄρος ὑψηλόν. Ὄρος ὑψηλόν ἐστιν ἡ γνῶσις τῆς ἀληθείας, ὁ Χριστός. Καὶ κρε μάσω αὐτὸν ἐν ὄρει μετεώρῳ· ὄρος μετέωρόν ἐστιν ὁ οὐράνιος τόπος, καὶ ἡ κατάλληλος ἕξις. Καὶ ἔσται εἰς κέδρον μεγάλην. Τὴν Ἐκκλησίαν λέγει, καὶ τὸν κατ' αὐτὴν λόγον, ὑφ' ὃν ἀναπαύσονταί ποτε τὰ ἀκάθαρτα ὄρνεα καὶ τὰ πετεινὰ τὰ ἀκάθαρτα. Τοῦ αὐτοῦ. Ὁ πτερωθεὶς ὑπὸ τῶν λόγων τοῦ Θεοῦ ἀναπαύσεται ὑπὸ τὴν μεγάλην κέδρον, τὴν φυ τευθεῖσαν ὑπὸ τοῦ Θεοῦ ἐν τῷ ὄρει τῷ ὑψηλῷ. 13.816 Καὶ τὰ κλήματα αὐτοῦ ἀποκαταστήσεται. Ἀπο καταστήσονται ἐπὶ τῷ Χριστῷ. Τούτῳ καταπαύσει ἡ προφητεία. Καὶ γνώσονται πάντα τὰ ξύλα πεδίου, ὅτι ἐγὼ Κύριος. Ξύλον ἐστὶ φύσις λογική· πεδίον ἐστὶν ἤτοι τὸ πλάτος τῶν λόγων, ἢ οἱ κατώτεροι τόποι. Ὁ ταπεινῶν ξύλον ὑψηλόν. Ξύλον ὑψηλόν ἐστιν ὁ λαὸς ὑψωθεὶς κατ' ἀρετήν ποτε· ὑψωθεὶς δὲ καὶ κατὰ κακίαν, δι' ἢν καὶ ἐταπεινώθη. Καὶ ὁ ὑψῶν ξύλον ταπεινόν. Ξύλον ταπεινὸν καὶ χαμαίζηλόν ἐστιν ὁ λαὸς ἐθνῶν· ταπεινὸν ἐν ἁμαρ τίαις· ταπεινὸν, ὅτι κάτωθεν ἦρξεν, οἱονεὶ ἀπὸ παι δείας ἐπὶ τὸ ἄκρον ὑψωθήσεται κατὰ τὸ γεγραμμέ νον· Ἔσονται οἱ ἔσχατοι πρῶτοι. Καὶ ξηραίνων ξύλον χλωρόν. Ξύλον χλωρόν ἐστι τὸ ζῶν ἐν ζωῇ δικαιοσύνης· ξύλον δὲ ξηρόν ἐστι τὸ ζῶν ἐν ζωῇ ἁμαρτίας· διὸ καὶ ξηραίνεται. Τοῦ αὐτοῦ. Ξύλον γάρ ἐστι νοητὸν, φύσις λογικὴ, ἀπὸ μέσου ἀρξαμένη, μήπω ζῶσα ἐν δικαιοσύνῃ. ΚΕΦ. ΙΗʹ. Οἱ πατέρες ἔφαγον ὄμφακα. ∆ιδάσκει ἐν τούτοις, ὅτι τὸ λεγόμενον ἐν τοῖς νόμοις τοῦ Ἰσραὴλ, ἀποδί δοσθαι ἁμαρτίαν πατέρων ἐπὶ τέκνα, παραβολή ἐστι χρῄζουσα συνοράσεως. Τοῦ αὐτοῦ. Ὄμφαξ ἐστὶν ἡ ἁμαρτία ἡ παράνο μος. Ὄμφαξ λέγεται, ὅτι ἐκ τῶν φυσικῶν ἡμῶν τὰς ἀφορμὰς ἔχουσα συνίσταται. Ὥσπερ φυσικῶς ὁ ὄμ φαξ ἐκ τῆς