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.

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 has a corresponding spiritual meaning among those before us. CHAP. 29. I am against you, Pharaoh, king of Egypt. Pharaoh was indeed a real man, king of this Egypt, the one by the river Nile; he who then oppressed the sons of Israel and drowned their infants; but he held the place of the devil; and each king recorded in history who is like him holds the place of some diabolical and apostate power. And this is what is shown by, Behold, I am against you, the great dragon, that lies in the midst of the river of Egypt, and so on. But these things do not make sense to be said of a man in a perceptible way. The one saying: The rivers are mine. Not only does he say, The rivers are mine, and I made them, but also that the Lord sits in the midst of his rivers; which come from the belly of those who conceived them 13.824, skilled in falsehood, with those who are watered by them going forth to eternal death; which, so that they might not be drunk, God changes into blood, and it is not written that he restored them to water. And I will put a snare in your jaws. God casts snares into the jaws of the dragon, in order to muzzle his mouth, to abolish impious teaching, and to lead him up from the wet to the dry. And I will make the fish of your river stick. The fish of the river in Egypt are those who seem to live through Egyptian and bodily passions. For these stick to the fins of the dragon, and to his scales, being tossed by waves and carried about by every wind of doctrine in the trickery of men. Of the same. The fish are those who cleave to the fins of the spiritual Pharaoh, who is in the midst of the rivers of wickedness, who are disciples of wickedness, and are watered by the Egyptian water, and are united with the dragon in the wet state, and come under his authority. Because you became a reed staff. He who does not lean upon the rod from the root of Jesse, nor is disciplined by the rod with which God visits the iniquity of the sons of David, nor is admonished by the apostolic rod, but leans on false and empty words, leans upon a reed staff, upon the dragon Pharaoh. And I will destroy from you man and beast. As God has men and beasts, whom he saves, so also has the dragon Pharaoh; whom God destroys, not simply, but from the dragon. Or perhaps these are the same who receive this salvation, by no longer being of the dragon Pharaoh. CHAP. 30. It shall be the end of nations. The end of nations is the hand of the Lord upon all Egypt and Ethiopia; and the things concerning men are said of the Egyptians, but the things concerning the opposing powers are said of the Ethiopians. And the sword shall come upon the Egyptians. Egypt in many places is understood as this world, this human and earthly one, from which the true Israelites go out, and journey to the holy land. And its foundations shall fall together. God destroys the foundations of Egypt as a good being, so that no Egyptian edifice might remain; I mean sin. For the Word uproots and digs down, and destroys wickedness, and builds up virtue. Persians and Cretans and Lydians and Libyans, and all the mixed multitude of the sons of my covenant shall fall by the sword. Who can describe each nation, and interpret each one in its proper wicked sense 13.825? It is for God alone to provide the true account of all things. When searching the inner meaning of Scripture, ask for illumination from God. From Migdol to Syene they shall fall by the sword. Migdol is the beginning of Egypt in this direction; but Syene is the furthest part of Egypt, right near the Ethiopians. And the Egyptians are a symbol of men living in sins. And Egypt is the world that lies in the evil one, or the state of wickedness. Syene and Migdol are the borders of Egypt. Those in Syene, therefore, are these men who are at the beginning of wickedness, as if at its entrance. But nevertheless all those

τοῖς πρὸ ἡμῶν· τοῖς ἔξω σαρκὸς λέγω. Μετὰ γὰρ τοῦ ἔχειν τὴν ἱστορίαν τὸν ἴδιον λόγον, οἷον τὸν παρ' ἡμῖν τοῖς ἀνθρώποις γενόμενον, ἔχει καὶ τὴν ἀναγωγὴν κατάλληλον ἐν τοῖς πρὸ ἡμῶν. ΚΕΦ. ΚΘʹ. Ἐγὼ ἐπὶ σὲ, Φαραὼ, βασιλεῦ Αἰγύπτου. Ὁ μὲν Φαραὼ ἦν μὲν ἀληθὴς ἄνθρωπος βασιλεὺς ταύτης τῆς Αἰγύπτου, τῆς παρὰ τὸν Νεῖλον ποταμόν· ὁ καὶ τοὺς υἱοὺς Ἰσραὴλ τότε θλίβων, καὶ τὰ βρέφη αὐτῶν πνίγων· ἐπεῖχε δὲ λόγον τοῦ διαβόλου· καὶ ἕκαστος δὲ βασιλεὺς ἱστορούμενος ὅμοιος τούτῳ, τινὸς διαβολι κῆς καὶ ἀποστατικῆς δυνάμεως ἐπέχει λόγον. Καὶ τοῦτο δηλοῖ τὸ, Ἰδοὺ ἐγὼ ἐπὶ σὲ τὸν δράκοντα τὸν μέγαν, τὸν ἐγκαθήμενον ἐν μέσῳ τῷ ποταμῷ Αἰ γύπτου, καὶ τὰ ἑξῆς. Ταῦτα δὲ οὐκ ἔχει λόγον αἰσθη τῶς ἐπ' ἀνθρώπου λέγεσθαι. Τὸν λέγοντα· Ἐμοί εἰσιν οἱ ποταμοί. Οὐ μόνον λέγει, Οἱ ποταμοὶ ἐμοί εἰσι, κἀγὼ ἐποίησα αὐτοὺς, ἀλλὰ καὶ Κύριον ἐγκαθῆσθαι ἐν μέσῳ ποταμῶν αὐ τοῦ· οἵτινές εἰσιν ἐκ κοιλίας τῶν συλλαβόντων αὐ 13.824 τοὺς, ἱκανοὶ ἐν ψευδολογίᾳ, ἐκπορευομένων εἰς θά νατον αἰώνιον τῶν ποτιζομένων ἀπ' αὐτῶν· οὓς, ἵνα μὴ πίνωνται, μεταβάλλει ὁ Θεὸς εἰς αἷμα, καὶ οὐ γέ γραπται, ὅτι ἀποκατέστησεν αὐτοὺς εἰς ὕδωρ. Καὶ ἐγὼ δώσω παγίδα εἰς τὰς σιαγόνας σου. Παγίδας βάλλει ὁ Θεὸς εἰς τὰς σιαγόνας τοῦ δράκον τος, ἵνα, φιμώσας αὐτοῦ τὸ στόμα, καταργήσῃ δυσ σεβῆ διδασκαλίαν, καὶ ἀνάξῃ ἀπὸ τῆς ὑγρᾶς εἰς τὴν ξηράν. Καὶ προσκολλήσω τοὺς ἰχθύας τοῦ ποταμοῦ σου. Ἰχθύες τοῦ ἐν Αἰγύπτῳ εἰσὶ ποταμοῦ οἱ ἐν Αἰ γυπτίοις καὶ σωματικοῖς παθήμασι διαζῇν δοκοῦντες. Οὗτοι γὰρ προσκολλῶνται ταῖς πτέρυξι τοῦ δράκον τος, καὶ ταῖς λεπίσιν αὐτοῦ, κλυδωνιζόμενοι καὶ πε ριφερόμενοι παντὶ ἀνέμῳ διδασκαλίας ἐν τῇ κυβείᾳ τῶν ἀνθρώπων. Τοῦ αὐτοῦ. Ἰχθύες εἰσὶ κολλώμενοι εἰς τὰς πτέ ρυγας τοῦ νοητοῦ Φαραὼ, τοῦ ἐν μέσῳ τῶν τῆς κα κίας ποταμῶν, οἱ μαθητεύοντες τῇ κακίᾳ, καὶ ποτι ζόμενοι ἐκ τοῦ Αἰγυπτιακοῦ ὕδατος, καὶ συνενούμε νοι τῷ δράκοντι ἐν τῇ ὑγρᾷ ἕξει, καὶ ὑπὸ τὴν ἐξου σίαν αὐτοῦ γινόμενοι. Ἀνθ' ὧν ἐγενήθης ῥάβδος καλαμίνη. Ὁ μὴ ἐπερειδόμενος ῥάβδῳ ἐκ τῆς ῥίζης Ἰεσσαὶ, μηδὲ παι δευόμενος ῥάβδῳ ᾖ ἐπισκέπτεται ὁ Θεὸς ἀνομίαν υἱῶν ∆αυῒδ, μηδὲ ἀποστολικῇ ῥάβδῳ νουθετούμενος, ἀλλὰ λόγοις ψευδέσι καὶ διακένοις ἐπερειδόμενος, ἐπερείδεται ῥάβδῳ καλαμίνῃ, τῷ δράκοντι τῷ Φαραώ. Καὶ ἀπολῶ ἀπὸ σοῦ ἄνθρωπον καὶ κτήνη. Ὡς ὁ Θεὸς ἔχει ἀνθρώπους καὶ κτήνη, οὓς σώζει· οὕτως καὶ ὁ δράκων ὁ Φαραώ· οὓς ἀπολλύει ὁ Θεὸς, οὐχ ἁπλῶς, ἀλλ' ἀπὸ τοῦ δράκοντος. Ἢ τάχα οἱ αὐτοί εἰσι σωτηρίαν ταύτην λαμβάνοντες, τῷ μηδέτι εἶναι τοῦ δράκοντος Φαραώ. ΚΕΦ. Λʹ. Πέρας ἐθνῶν ἔσται. Πέρας ἐθνῶν ἐστι Κυρίου χεὶρ ἐπὶ πᾶσαν Αἴγυπτον καὶ Αἰθιοπίαν· καὶ τὰ μὲν πρὸς ἀνθρώπους ἐπὶ Αἰγυπτίους λέγεται, τὰ δὲ πρὸς τὰς ἀντικειμένας δυνάμεις πρὸς τοὺς Αἰθίοπας. Καὶ ἥξει ἡ μάχαιρα ἐπὶ Αἰγυπτίους. Αἴγυπτος ἐν πολλοῖς νοεῖται ἐπὶ τοῦ κόσμου τούτου, τοῦ ἀν θρωπίνου καὶ τοῦ ἐπιγείου τούτου, ἐξ οὗ ἐξίασιν οἱ ἀληθινοὶ Ἰσραηλῖται, καὶ ὁδεύουσιν ἐπὶ τὴν ἁγίαν γῆν. Καὶ συμπεσεῖται τὰ θεμέλια αὐτῆς. Καταστρέφει ὁ Θεὸς τὰ θεμέλια Αἰγύπτου ὡς ἀγαθὸς ἵνα μηδὲν μείνῃ Αἰγύπτιον οἰκοδόμημα· τὴν ἁμαρτίαν λέγω. Ὁ γὰρ Λόγος ἐκριζοῖ καὶ κατασκάπτει, καὶ ἀπολλύει τὴν κακίαν, καὶ οἰκοδομεῖ τὴν ἀρετήν. Πέρσαι καὶ Κρῆτες καὶ Λυδοὶ καὶ Λίβυες, καὶ πάντες οἱ ἐπίμικτοι τῶν υἱῶν τῆς διαθήκης μου ἐν τῇ μαχαίρᾳ πεσοῦνται. Τίς δύναται ἕκαστον ἔθνος διηγήσασθαι, καὶ ἀναγαγεῖν ἕκαστον ἐφ' ὃν δεῖ τρόπον 13.825 μοχθηρόν; Θεοῦ καὶ μόνου παρασχεῖν τὸν περὶ πάντων ἀληθῆ λόγον. Ἐρευνῶν τὸν ἐγκείμενον νοῦν τῇ Γραφῇ, αἴτει παρὰ Θεοῦ φωτισμόν. Ἀπὸ Μαγδωλοῦ ἕως Συήνης μαχαίρᾳ πεσοῦνται. Μαγδωλά ἐστιν ἀρχὴ τῆς Αἰγύπτου ἐπὶ τὰ ὧδε· Συήνη δὲ ἡ ἐσχάτη τῆς Αἰγύπτου, πλησίον εὐθὺ τῶν Αἰθιόπων. Οἱ Αἰγύπτιοι δὲ σύμβολόν εἰσι τῶν ἐν ἁμαρτίαις βιούντων ἀνθρώπων. Αἴγυπτος δὲ κόσμος ἐστὶν ὁ ἐν τῷ πονηρῷ κείμενος, ἢ κατάστασις τῆς κακίας. Συήνη δὲ καὶ Μαγδωλὰ ὅριά ἐστι τῆς Αἰγύπτου. Οἱ ἐν Συήνῃ οὖν οὗτοί εἰσιν οἱ ἐν τῇ ἀρχῇ τῆς κακίας ὄντες ἄνθρωποι, οἱονεὶ ἐν τῇ εἰσόδῳ αὐτῆς. Πλὴν ὅμως πάντας τοὺς