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is addressed, since among perceptible things it is not possible for the lamb, the high priest who offers it to God, and the shepherd who pastures it to be the same.

Commentarii in Zacchariam 5.197.1 to Commentarii in Zacchariam 5.206.2

5.197 For the high priest is different from the sacrificial animal, and the shepherd from the sheep. If this is so, then the cauldron, allegorically, is the same as the bowl. Concerning the spiritual bowls, in the Song of Songs the divine bride says concerning her beloved: “My beloved has gone down to his garden, to the beds of spices, to pasture his flock in the gardens, and to gather lilies.” 5.198 But what are the bowls of spice into which the beloved of the one who says these things has gone down, if not the divinely-inspired scriptures, or rather, their divine meanings, in which the one who went down pastures in gardens and gathers lilies—the flowers which are called lilies and bear an intelligible fragrance? 5.199 When the cauldrons before the face of the spiritual altar become bowls of spice, then every cauldron in holy Jerusalem and in Judah will be holy. And in these things, Jerusalem must be understood as the glorious Church, and Judah as the one whom his brothers praise and whom the sons of his father worship. And who this is, has been said in the preceding readings of the prophet. 5.200 Zech. 14:21: And all who sacrifice will come and take from them and boil in them. And there will no longer be a Canaanite in the house of the Lord Almighty on that day. 5.201 All who offer a sacrifice of righteousness and perform a sacrifice of praise will come to the one who is worshipped and whom they serve, in order to glorify him, since he encourages them to this. For he says: “A sacrifice of praise will glorify me.” 5.202 And they will come to each other with a harmonious purpose in order to perform the duties of the priesthood together, taking from the sanctified cauldrons placed around the altar, so as to boil the flesh of the sacrificial victims in them, as has already been said. And since the things concerning the aforementioned cauldrons are accomplished with reason and scientific contemplation, they are appropriately called bowls. 5.203 For that this form signifies reason is announced in the Song of Songs. For the bride, revealing in her soul the beauty and comeliness of the beloved whom she loved, says: “His cheeks are like beds of spices, producing perfumes.” And the cheek signifies the word that flows like an unceasing spring and produces perfumes. 5.204 When this mystical, intelligible worship is being carried out by those who have come to minister spiritually, boiling in the holy cauldrons the flesh taken anagogically from calves and rams, there will no longer be a Canaanite in the house of the Lord Almighty on the day when the restoration of the... has taken place. 5.205 But a Canaanite is one who is estranged from the womb so as to be outside of piety; but he will not be, either changing into the Israel “who is truly without guile,” or being cast out of the house of the Lord Almighty. 5.206 A Canaanite must be understood allegorically also as one who has arrived outside the Israelite condition. Such was the one of the

Commentarii in Zacchariam 5.206.3 to Commentarii in Zacchariam 5.6 κατὰ

elders who went mad for Susanna, to whom the most wise Daniel says: “O seed of Canaan and not of Judah, beauty has deceived you, and desire has perverted your heart. Thus you have been doing with the daughters of Israel, and they

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προσαγορεύεται, ἐπὶ τῶν αἰσθητῶν οὐ δυναμένου τοῦ ἀμνοῦ τοῦ προσάγοντος αὐτὸν Θεῷ ἀρχιερέως καὶ νέμοντος αὐτὸν ποιμένος τοῦ αὐτοῦ τυγχάνειν.

Commentarii in Zacchariam 5.197.1 to Commentarii in Zacchariam 5.206.2

5.197 Ἕτερος γὰρ παρὰ τὸ ἱερεῖον ὁ ἀρχιερεὺς καὶ ὁ ποιμὴν παρὰ τὸ πρόβατον. Εἰ δὲ τοῦτο, καὶ ὁ λέβης κατ' ἀλληγορίαν ταὐτὸν ὑπάρχει τῇ φιάλῃ. Περὶ τῶν πνευματικῶν̣ φιαλῶν ἐν τῳ῀̣ Ἄισματι τῶν Ἀισμάτων ἡ θεία νύμφη περὶ τοῦ ἀδελφιδοῦ ἑαυτῆς λέγει· «Ἀδελφιδός μου κατέβη εἰς κῆπον αὐτοῦ ει᾿̣ς φιάλας τοῦ ἀρώματος ποιμαίνειν ἐν κήποις καὶ συλλέγειν κρίνα.» 5.198 Τίνες δὲ αἱ φιάλαι τοῦ ἀρώματος εἰς ἃς καταβέβηκεν ὁ ἀδελφιδὸς τῆς ταῦτα λεγούσης ἢ αἱ θεόπνευστ̣οι γραφαί, μᾶλλον δ' αἱ θεῖαι νοήσεις αὐτῶν ἐν αἷς ὁ κα̣τ̣αβὰς ποιμαίνει ἐν κήποις καὶ κρίνα συλλέγει τὰ νοητὴν φέροντα εὐωδίαν ἄνθη κρίνα προσαγορευόμενα. 5.199 Ὅταν οἱ λέβητες πρ̣ὸ π̣ροσ̣ώπου τοῦ πνευματικοῦ θυσιαστηρίου φιάλαι τοῦ ἀρώματος γένωντα̣ι, τὸ τηνικάδε πᾶς λέβης ἐν Ἰερουσαλὴμ τ̣ῇ ἁγίᾳ καὶ τῷ Ἰου´̣δᾳ ἅγιος ἔσται. Ἰερουσαλὴμ καὶ ἐν τούτοις τὴν Ἐκκλησίαν τὴν ἔνδο̣ξον ἐκλημπτέον, καὶ Ἰούδαν ὃν αἰνοῦσ̣ιν οἱ ἀδελφοὶ αὐτοῦ καὶ προσκυνοῦσιν οἱ υ̣ἱοὶ τοῦ πατρὸς αὐτοῦ. Τίς δ' οὗτος ὑπάρχει, ε᾿̣ν τοῖς προαναγνωσθεῖσιν τοῦ προφήτου εἴρηται. 5.200 Zach. XIV, 21: Καὶ ἥξουσιν πάντες οἱ θυσιάζοντες καὶ λήμψονται ἐξ αὐτῶν καὶ ἑψήσουσιν ἐν αὐτοῖς. Καὶ οὐκ ἔσται Χαναναῖος οὐκέτι ἐν τῷ οἴκῳ Κυρίου παντοκράτορος ἐν τῇ ἡμέρᾳ ἐκείνῃ. 5.201 Πάντες οἱ προσάγοντες θ̣υσίαν δικαιοσύνης καὶ θυσίαν αἰνέσεως ἱερουργοῦντες ἥξουσιν πρὸς τὸν προσκυνούμενον καὶ ᾧ λ̣α̣τρεύουσιν, ἵνα δοξάσωσιν αὐτόν, αὐτοῦ εἰς τ̣οῦτο προτρεπομένου. Λέγει γάρ· «Θυσία αἰνέσεως δοξάσει με.» 5.202 Ἥξουσιν δὲ πρὸς ἑαυτοὺς συμφώνῳ προαιρέσει ἵνα ἅμα ἐκτελῶσιν τ̣ὰ τῆς ἱερατείας, λαμβάνοντες ἐκ τῶν ἡγια̣σμένων λεβήτων τῶν κύκλῳ τοῦ θυσιαστηρίου ·······κειμένων ὥστε ἑψῆσαι ἐν αὐτοῖς τῶν θυμάτων τὰ κρέα, ὡς ἤδη εἴρηται. Καὶ ἐπεὶ σὺν λόγῳ καὶ ἐπιστημονικῃ῀̣ θεωρίᾳ τὰ τῶν προκειμένων λεβήτων ἐκτελεῖται, εἰκότως φιάλαι εἴρηνται. 5.203 Ὅτι γὰρ τὸ εἶδος τοῦτο λόγον σημαίνει, ἐν τῷ ῎Α̣ι̣σ̣ματι τῶν Ἀισμάτων ἀπαγγέλλεται. Ἡ νύμφη γοῦν το`̣ κάλλος καὶ τὴν ὡραιότητα οὗ ἠγάπησεν ἀδελφιδοῦ ἐν ψυχῇ αὐτῆς φανεροῦσά φησιν· «Σιαγόνες αὐτοῦ ὡς φιάλαι τοῦ ἀρώματος φύουσαι μυρεψικά.» ∆ηλοῖ δὲ ἡ σιαγὼν τὸν λόγον τὸν πηγῆς δίκην αν̣·· ····θανούσης ῥεῖ καὶ φύει μυρεψικά. 5.204 Ταύτης τῆς μυστικῆς νοητῆς λατρείας ἐκτελ̣ουμε´̣νης πρὸς τῶν η῾̣κόντων πνε̣υματικῶς ἱερουργήσειν, ἑψόντων εἰς τοὺς ἁγίους λέβη̣τας τὰ κρέα τὰ λαμβανόμενα κατ' ἀναγωγὴν τὴν ἐκ μόσχων καὶ κριῶν, οὐκέτι Χαν̣αν̣αῖος ἔσται ἐν τῷ οἴκῳ Κυρίου παντοκράτορο̣ς̣ ἐν τῇ ἡμέρᾳ, ὅτε ἀποκατάστασις γέγονεν τῶν π·············χ̣όντων. 5.205 Χαναναῖος δ' ἐστὶν ὁ ἀλλότριος ε᾿̣κ̣ μήτρας ὡς ἐκτὸς, εἶναι τῆς εὐσεβ̣είας· οὐκ ἔσται δέ, ἤτοι μεταβάλλων εἰς τὸν Ἰσραὴλ «τὸν ἀληθινὸν τὸν δόλον οὐκ ἔχοντα», ἢ ἐκβα̣λλόμενος ἐκ τοῦ οἴκου Κυρίου παντοκράτορος. 5.206 Χαναναῖον δεκτέον ἀλληγορικῶς καὶ τὸν ἔξω τῆς ἰσραηλιτικῆς καταστάσεως φθάσαντα. Οἷος ἦν ὁ ἕτερος τῶν

Commentarii in Zacchariam 5.206.3 to Commentarii in Zacchariam 5.6 κατὰ

Σωσάν̣ν̣ης μανέντων πρεσβύτερος, πρὸς ὃν ὁ σοφώτατος ∆ανιήλ φησιν· «Σπέρμα Χανάαν καὶ οὐχὶ Ἰούδα, τὸ κάλλος ἐξηπάτησέν σε, καὶ ἡ ἐπιθυμία διέστρεψεν τὴν καρδίαν σου· οὕτως ἐποιεῖτε θυγατράσιν Ἰσραήλ, καὶ ἐκεῖναι