{"slug":"khazarzar-origenes-selecta-in-ezechielem","id":"greek:khazarzar:khazarzar-origenes-selecta-in-ezechielem","title":"Selecta in Ezechielem","title_source":"Selecta in Ezechielem","author":"Origenes","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T18:02:56Z","cost_usd":0.006269},"source":{"registry_id":"greek:khazarzar:khazarzar-origenes-selecta-in-ezechielem","work_id":"khazarzar-origenes-selecta-in-ezechielem","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":52,"english_words":15379,"coptic_letters":0,"source_letters":57672,"commentary_units":0,"commentary_kinds":0,"derived_notes":1,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-origenes-selecta-in-ezechielem","status":"pass","blocking":[],"warnings":[],"stats":{"passages":52,"translated":52,"commentary_passages":0,"commentary_units":0,"english_words":15379,"source_letters":57635,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 52 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":52},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΚ ΤΩΝ ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΟΝ ΙΕΖΕΚΙΗΛ ΚΕΦ. Αʹ.\n\nΚαὶ ἐγένετο ἐν τῷ τριακοστῷ ἔτει, ἐν τῷ τε τάρτῳ μηνὶ, πέμπτῃ τοῦ μηνὸς, καὶ ἐγὼ ἤμην ἐν μέσῳ τῆς αἰχμαλωσίας ἐπὶ τοῦ ποταμοῦ τοῦ Χοβάρ· καὶ ἠνοίχθησαν οἱ οὐρανοί. Ὁ Ἰεζεκιὴλτύπον φέρει τοῦ Χριστοῦ κατὰ πολλὰ, καὶ ἄρξῃ θεωρεῖν τοῦτο ἐν τοῖς προοιμίοις τῆς προφητείας. Ἐγένετο ἐν τῷ τριακοστῷ ἔτει, τετάρτῳ μηνὶ, πέμπτῃ τοῦ μηνὸς, κἀγὼ, φησὶν, ἤμην ἐν μέσῳ αἰχμαλωσίας ἐπὶ ποταμοῦ Χοβάρ· καὶ ἠνοίχθησαν οἱ οὐρανοί. Ταῦτα καὶ περὶ τοῦ Χριστοῦ γέγραπται, ὅτε ἦν ἐν τῷ κόσμῳ τούτῳ, ἐν τῇ αἰχμαλωσίᾳ ταύτῃ ἐπὶ τοῦ Ἰορδάνου, ὅτε Ἰησοῦς ἦν ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, καὶ ὅτε ἠνοίχθησαν αὐτῷ οἱ οὐρανοί. Τὰ δὲ τριάκοντα ἔτη τὰ ἐν τῇ προφητείᾳ κατὰ τὸ αἰσθητόν ἐστιν ὁ χρόνος τῆς ζωῆς τοῦ προφήτου· τῆς δὲ αἰχμαλωσίας ἀφ' οὗ κατῆλθον πέμπτον ἔτος. Ἀλλὰ μὲν κατὰ τὴν προσηγορίαν καὶ σύμβολον ἔχει τοῦ Χριστοῦ Ἰεζεκιὴλ, ὃς ἑρμηνεύεται κράτος Θεοῦ. Καὶ τὸ, υἱὲ ἀνθρώπου, εἰς ἀναγωγὴν τοῦ χρημα τίσαντος υἱοῦ ἀνθρώπου. Ἐγὼ ἤμην ἐν μέσῳ τῆς αἰχμαλωσίας. Ὁ μὲν νοῦς ἐστιν ὃν ἔχει τὸ ῥητόν· αὐτὸ δὲ ψιλῶς οὐ· οἱον εί φησιν· Ἐγὼ, ὁ μηδὲν αἰχμαλωσίας ἔχων, ἐν μέσῳ αἰχμαλωσίας ἤμην δι' οἰκονομίαν. Οὕτω καὶ ὁ Χρι στὸς οὐκ αἰχμαλωτισθεὶς ἦν ἐν τῷ τόπῳ τῶν αἰχμαλώτων, ἀλλὰ λυτρώσεως αὐτῶν χάριν· ὡς καὶ ὁ προ φήτης οὐ δι' ἁμαρτίας ἦν ἐν μέσῳ τῆς αἰχμαλωσίας, ἀλλ' ἰατρείας. Καὶ εἶδον ὁράσεις Θεοῦ. Ὁ Θεὸς τὴν ἀόρατον καὶ νοητὴν φύσιν ἐν τῇ ὁρατῇ καὶ αἰσθητῇ φύσει ἐζωγράφησεν, ἵν' οἱ ὑπὸ αἴσθησιν γυμνασθῶσιν ἐν αὐτῇ εἰς θεωρίαν τῆς νοητῆς.","english":"SELECTIONS FROM ORIGEN ON EZEKIEL, CHAPTER 1\n\nAnd it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month, and I was in the midst of the captivity by the river Chebar; and the heavens were opened. Ezekiel bears the type of Christ in many respects, and you will begin to observe this in the prologue of the prophecy. It came to pass, he says, in the thirtieth year, in the fourth month, on the fifth day of the month, and I was in the midst of the captivity by the river Chebar; and the heavens were opened. These things are also written concerning Christ, when he was in this world, in this captivity by the Jordan, when Jesus was beginning to be about thirty years old, and when the heavens were opened to him. But the thirty years in the prophecy, according to the sensible sense, is the time of the prophet's life; and it was the fifth year of the captivity from the time they went down. But Ezekiel, according to his name, is also a symbol of Christ, which is interpreted as the strength of God. And the phrase, son of man, leads up to the one who was called son of man. I was in the midst of the captivity. The meaning is what the literal text contains; but not simply as if he said: I, who have nothing of captivity, was in the midst of the captivity for the sake of the economy. Thus also Christ was not taken captive but was in the place of captives, but for the sake of their redemption; as also the prophet was not in the midst of the captivity because of sin, but for healing. And I saw visions of God. God painted the invisible and intelligible nature in the visible and sensible nature, so that those under sense perception might be trained in it for the contemplation of the intelligible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Καὶ ἐγένετο λόγος Κυρίου πρὸς Ἰεζεκιήλ. Λόγος ὁ ἐν ἀρχῇ, Θεοῦ Λόγος. Ἐγὼ εἶπον· Θεοί ἐστε καὶ υἱοὶ Ὑψίστου πάντες. Τὸ Πνεῦμα λέγει θεοὺς πρὸς οὓς ὁ Λόγος τοῦ Θεοῦ ἐγένετο, ὁ Θεὸς Λόγος· οὗτος γὰρ θεοποιός ἐστι. Ἐν γῇ Χαλδαίων. Χαλδαῖος ἑρμηνεύεται πᾶς πόνος. Οὗτοι δέ εἰσιν ἀστρολόγοι τὴν εἱμαρμένην λέγοντες, καὶ ὅλως τοῖς αἰσθητοῖς προσηλωμένοι, καὶ ἐν αὐτοῖς διαπονούμενοι, θεοποιοῦντες αὐτά· Γῆ ἐστι Χαλδαίων ὁ τόπος καὶ ἡ ἕξις ἡ χειρίστη. Ναὶ μὴν καὶ τῶν ἐν ἀσεβείᾳ ὑπερηφανῶν ἔχουσι σύμβολον οἱ Χαλδαῖοι. Καὶ ἰδοὺ πνεῦμα ἐξαῖρον. Πνεῦμα ἐξαῖρόν ἐστιν ὁ Θεός· πνεῦμα γὰρ ὁ Θεὸς, ἐξαῖρον δὲ τὴν κακίαν. Καὶ νεφέλη μεγάλη. Αὐτὴ ἡ νεφέλη ἡ δικαιο σύνη, τὸ ἀγαθὸν τὸ ἐκ τοῦ Θεοῦ διῆκον εἰς ἡμᾶς, ἀφ' οὗ φωτιζόμεθα τὴν γνῶσιν τῆς ἀληθείας. Καὶ φέγγος γὰρ καὶ κύκλῳ αὐτοῦ. Ὁμοίωμα ὡς εἶδος ἀνθρώπου. Ἡμεῖς ὁμοίωμα τῶν τεσσάρων ζώων ἐσμέν. Ζήτει δὲ τίνα τὰ τρία. Ὁ ἡνίοχος τῶν τεσσάρων τούτων ζώων οὐχ ὅλος ἦν πῦρ, ἀλλ' ἀπὸ ὀσφύος ἐπὶ τὰ κάτω, καὶ ἀπὸ ὀσφύος καὶ ἕως ἄνω ἤλεκτρον. Οὐ γὰρ μόνα κολαστήρια ἔχει ὁ λόγος, ἀλλ' ἔχει καὶ δι' ὧν ἀναπαύει. Κολάζει δὲ διὰ τῶν κάτω δυνάμεων. Οὐ γὰρ εἶδε πῦρ περὶ τὴν κεφαλὴν, οὐδὲ ἀπὸ τῆς ὀσφύος ἐπὶ τὰ ἄνω ἡνίοχος πῦρ ἦν, ἀλλὰ ἀπὸ τῆς ὀσφύος ἐπὶ τὰ κάτω πῦρ ἦν, ἵνα δηλώσῃ, ὅτι οἱ ἐν γεννήσει τυγχάνοντες, οὗ τοι δέονται πυρός· ὀσφὺς γὰρ γεννήσεως σύμβολον. Οὐ μόνον δὲ τοὺς ὑπὸ γέννησιν ἐδήλωσε τὸ, ἀπὸ ὀσφύος ἕως κάτω, ἀλλὰ καὶ πάντας τοὺς ὄντας κάτω καὶ τῇ ὕλῃ προσπαθοῦντας. Γένεσις γὰρ καὶ φθορὰ ἐν τῇ ὕλῃ ἐστί.","english":"And the word of the Lord came to Ezekiel. The Word who was in the beginning, the Word of God. I said: You are gods, and all of you sons of the Most High. The Spirit calls gods those to whom the Word of God came, the Word who is God; for this one is a maker of gods. In the land of the Chaldeans. Chaldean is interpreted as every toil. These are the astrologers who speak of fate, and who are wholly fastened to perceptible things, and are worn out in them, making them gods; the land of the Chaldeans is the place and the worst condition. Indeed, the Chaldeans also have a symbol of those who are arrogant in impiety. And behold, a spirit lifting up. God is a spirit that lifts up; for God is spirit, and he lifts up wickedness. And a great cloud. This same cloud is righteousness, the good that comes from God reaching to us, from which we are enlightened with the knowledge of the truth. For there is also brightness and round about him. A likeness as the appearance of a man. We are a likeness of the four living creatures. But seek what the three are. The charioteer of these four living creatures was not wholly fire, but from the loins downward, and from the loins even upward, electrum. For the Word does not have only punishments, but has also the means by which he gives rest. He punishes through the lower powers. For he did not see fire around the head, nor was the charioteer fire from the loins upward, but from the loins downward it was fire, in order to show that those who are in generation need fire; for the loins are a symbol of generation. But the phrase from the loins downward indicated not only those under generation, but also all who are below and cleave to matter. For generation and corruption are in matter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Ἤλεκτρον δέ ἐστι τὸ ἐκ χρυσίου καὶ ἀργυρίου χύμα, ὡς τῶν τιμιωτάτων τούτων τῆς ὕλης συμβόλων ὄντων τῶν τιμίων καὶ ἄνω ταγμάτων τῶν ἁγίων δυνάμεων. ΚΕΦ. Βʹ. Υἱὲ ἀνθρώπου, στῆθι ἐπὶ τοὺς πόδας σου. Ὅσον ἐφ' οἷς μεμνήμεθα συνεχέστατα μὲν καὶ δι' ὅλης τῆς προφητείας τὸ, Υἱὲ ἀνθρώπου, λέγεται πρὸς τὸν Ἰεζεκιὴλ, σπανιώτερα δὲ πρὸς τὸν Δανιὴλ, ὧν ἕκαστος ἐν τῇ αἰχμαλωσίᾳ τύπος ὢν τοῦ πρὸς τοὺς αἰχμαλώτους ἡμᾶς\n\nἐξεληλυθότος Ἰησοῦ τοῦ Σωτῆρος Θεοῦ. Ἐὰν ἄρα ἀκούσωσιν, ἢ πτοηθῶσιν. Ὅμοιον τούτῳ τῷ διστακτικῷ ἐστι τὸ ἐν τῷ Ἱερεμίᾳ· Ἴσως ἀκούσονται, καὶ μετανοήσονται. Ἔλεγον δὲ κἀ κεῖνα διηγούμενοι, ὅτι ταῦτα ὑπὲρ προτροπῆς λέγον ται τῶν ἀκουόντων, ἵνα μὴ δοκῶσι, προκατειλημμένων ὑπὸ τῆς τοῦ Θεοῦ γνώσεως τῶν ὑφ' ἡμῶν χειρόνων ἢ κρειττόνων, μὴ δυνατὸν εἶναι τὸ ἐναντίον τῶν προεγνωσμένων γενέσθαι, ἀκούοντες τῶν λεγο μένων. Οὕτω γὰρ ἐπίσης ἐφ' ἡμῖν ἐστι τὸ ἀκούειν, καὶ τὸ μὴ ἀκούειν, ὡσεὶ καὶ μὴ προεγνώκει ὁ Θεὸς οὔτε ἐλάττονος γενομένου ἐφ' ἡμῖν διὰ τὸ προεγνωκέναι αὐτὸν, οὔτε πλείονος, εἰ μὴ προεγνώκει. Τοῦ αὐτοῦ. Ἀσφαλέστερον ἂν λέγοιτο ἀντὶ τοῦ πτοηθῶσι, κοπάσουσι. Τέτακται δὲ τὸ, πτοηθῶσιν ἐνταῦθα ἐπὶ τῶν ἀπὸ λογίων θείων κινουμένων καὶ ὁδευόντων ἐκ τοῦ πτοεῖσθαι ἐν τοῖς εἰρημένοις καὶ ἐπὶ τὸ φοβηθῆναι τὸν Θεόν. Καὶ ἄλλο γε ἡγητέον ἐν ταῦθα σημαίνεσθαι ἀπὸ τοῦ πτοηθῶσι παρὰ τὸ ὑπὸ τῶν Ἑλλήνων λεγόμενον ὑπὸ τῆς πτοίας ὁριζομένων αὐτὴν ἀνθρώπου ψυχῆς πάθος. Καὶ ἐν αὐτῇ κεφαλὶς βιβλίου.","english":"Electrum is a molten mixture of gold and silver, since these most precious materials are symbols of the precious and higher orders of the holy powers. Chapter 2. Son of man, stand upon your feet. As far as we recall, the phrase \"Son of man\" is spoken to Ezekiel very frequently and throughout the whole prophecy, but more rarely to Daniel, each of whom in the captivity was a type of Jesus, the God and Savior, who went out to us who were captives.\n\nIf perhaps they will hear, or be terrified. Similar to this expression of hesitation is that in Jeremiah: Perhaps they will hear, and will repent. And they used to say those things too in their expositions, that these things are said for the encouragement of the hearers, so that they might not think—since the knowledge of God has foreknown our actions, whether worse or better—that it is impossible for the opposite of what has been foreknown to come to pass, when they hear what is said. For thus hearing and not hearing are equally in our power, as if God had not foreknown, neither having become less on our account through His having foreknown, nor more if He had not foreknown. By the same author. It would more safely be said, instead of \"they will be terrified,\" \"they will cease.\" But the word \"they will be terrified\" is used here of those who are moved by divine oracles and who journey, from being struck with alarm at what is said and unto fearing God. And one must consider that something else too is signified here by \"they will be terrified\" besides what is said by the Greeks, who define it as a passion of the human soul caused by panic. And in the same chapter of the book.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Οἱ θεῖοι λόγοι, διὰ τὸ ἐκ μέρους εἶναι καὶ ἐλάχιστοι συγκρίσει τοῦ ὅλου λόγου καὶ τῆς πάσης σοφίας, οὐ βιβλίον, ἀλλά τις κεφαλὶς βιβλίου εἴρηται. Καὶ ἐν Ψαλμοῖς δὲ τό· Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, τὸ ὅμοιον δηλοῖ. Οὐκέτι δὲ κεφαλὶς βιβλίου λέγεται τὸ ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὶ τὸν θρόνον, ἀλλὰ βιβλίον γεγραμμένον ἔσωθεν καὶ ὄπισθεν. Πλήν· Οὐδεὶς ἠδύνατο, φησὶν ὁ Ἰωάννης, οὔτε ἐν τῷ οὐρανῷ, οὔτε ἐπὶ τῆς γῆς, οὔτε ὑποκάτω τῆς γῆς, ἀνοῖξαι τὸ βιβλίον ἐκεῖνο, οὔτε βλέπειν αὐτὸ, εἰ μὴ μόνον ὁ νικήσας λέων ἐκ τῆς φυλῆς Ἰούδα, ἡ ῥίζα Δαυίδ. Καὶ ἄλλην δὲ κεφαλίδα βιβλίου γεγραμμένην εὑρήσεις ἐν τῇ Ἀποκαλύψει τὸν Ἰωάννην κατεσθίοντα· πλεῖον γὰρ κεφαλίδος οὐ χωρεῖ φαγεῖν ἡ ἀνθρώπεια φύσις. Καὶ ἐγέγραπτο ἐν αὐτῇ θρῆνος καὶ μέλος. Μέ λος μὲν τοῖς ἁγίοις, θρῆνος δὲ τοῖς οὐκ ἀπεγνωσμένοις τῶν ἡμαρτηκότων· οὐαὶ δὲ τοῖς κολασθησομένοις. ΚΕΦ. Γʹ. Καὶ ἐψώμισέ με τὴν κεφαλίδα. Ἐντεῦθεν μάλιστα δῆλον, ὅτι πλεῖον τῆς κεφαλίδος οὐ χωρεῖ φαγεῖν ἡ ἀνθρωπίνη φύσις, καὶ ταῦτα ὑπὸ τῆς χειρὸς τοῦ Θεοῦ ψωμιζομένη. Ὁ μέντοιγε ἐσθίων ταύτην τὴν κεφα λίδα, ἀνειλούσης αὐτὴν τῆς ἐκτεταμένης χειρὸς πρὸς τὸν ἐσθίοντα, φάγεται αὐτήν· ἵνα διὰ τῆς ἀνειλήσεως τῆς κεφαλίδος ἑνὸς ἑκάστου τῶν ἐγγεγραμμένων ἐν αὐτῇ ἀντιλάβηται, καὶ, μασσησάμενος τὴν κεφαλίδα καὶ τὴν ἀνείλησιν αὐτῆς πάντα λάβῃ εἰς τὴν νοητὴν αὐτοῦ κοιλίαν τὰ ἐγγεγραμμένα οὐ μόνον ἔμπροσθεν, ἀλλὰ καὶ ὄπισθεν.","english":"The divine words, because they are partial and very small in comparison with the whole word and all wisdom, are called not a book but a little head of a book. And in the Psalms also, the phrase \"In the head of the book it is written concerning me\" indicates the same thing. But the scroll on the right hand of the one seated on the throne is no longer called a little head of a book, but a book written within and behind. Nevertheless: \"No one,\" says John, \"was able, either in heaven, or on the earth, or under the earth, to open that book, or to look at it, except only the conquering lion from the tribe of Judah, the root of David.\" And you will find another little head of a book written, in the Revelation, which John eats; for human nature cannot contain more than a little head to eat. And in it was written a lament and a song. A song for the saints, a lament for those of the sinners who are not utterly rejected; but a woe for those who will be punished. Chapter 3. And he fed me the little head. From this it is especially clear that human nature cannot contain more than the little head to eat, and that too when fed by the hand of God. Yet the one who eats this little head, as the outstretched hand rolls it up toward the one eating, will eat it; so that through the rolling up of the little head he may grasp each one of the things written in it, and, having chewed the little head and its rolling up, he may receive into his spiritual stomach all the things written not only in front but also behind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Νομίζω δὲ διὰ μὲν τῶν ἔμπροσθεν τῆς κεφαλίδος δηλοῦσθαι τὰ προηγούμενα τῶν δογμά των, καὶ τὰ περὶ τῶν ἁγίων, καὶ τὰ περὶ τῶν ἀπαγγελιῶν, καὶ ἁπαξαπλῶς τὰ περὶ τῶν μακαρίων καὶ τῆς διεξαγωγῆς τοῦ ζῇν αὐτῶν· διὰ δὲ τῶν ὄπισθεν τὰ περὶ τῶν κολαζομένων καὶ τοῦ τρόπου τῆς κολά σεως αὐτῶν καὶ τῶν ἐπακολουθησάντων ἐν τῇ κτίσει τοῖς προηγουμένως γεγενημένοις. Καὶ δηλοῦται τὰ μὲν προηγούμενα καὶ τὰ ἔμπροσθεν διὰ τοῦ μέλους, τὰ δὲ λοιπὰ διὰ τοῦ θρήνου καὶ τοῦ οὐαί. Τοὺς μὲν οὖν ἐν ἁμαρτήμασι γενομένους καὶ πάντη ἀποπεσόντας τῶν τῆς σωτηρίας δογμάτων θρηνεῖσθαι ὑπολαμ βάνω· τὸ δὲ μέλος ἀπαγγέλλεσθαι τοῖς μακαρίοις· τὸ δὲ, οὐαὶ, τοῖς τέλεον ἀποπεσοῦσι τοῦ μακαρισμοῦ. Δύναται καὶ οὕτως γεύεσθαι καὶ ὁ ἐν γνώσει τοῦ ζῶν τος ἄρτου τοῦ ἐκ τοῦ οὐρανοῦ καταβεβηκότος γεγευμένος, ὁπότε θρηνηθεὶς ἄξιος γενέσθαι τοῦ μακαρι σμοῦ. Καὶ ὁ μὲν οὖν Θεοδοτίων ἀκολούθως τοῖς Ἑβδομήκοντα ἐξέδωκεν· ὁ δὲ Σύμμαχος οὐ πάνυ ἀπᾳδόντως, θρήνους καὶ κατάλεγμα, καὶ μέλος πεν θικόν· ὁ δὲ Ἀκύλας, γεγραμμένον, φησὶν, ἦν ἐπ' αὐτοῦ κτίσις καὶ ἀντίβλησις· καὶ ἔσται. Καὶ τάχα διὰ τούτου δηλοῦται κατ' αὐτὸν, ὅτι περὶ τῆς κτίσεως καὶ οἱονεὶ μερίδος ἑκάστου ἐγέγραπτο. Δῆλον δὲ, ὅτι τὰ ἐν ἐπαγγελίαις ἀγαθὰ ἃ καὶ ἐκβήσεται, σημαίνεται διὰ τοῦ ἔσται. Οὐ πρὸς τὸν λαὸν βαθύχειλον. Εἰ γὰρ μὴ ἦσαν ἐξ ἐπιπολῆς ἔχοντες τοὺς λόγους αὐτῶν, ἀλλ' ἡ καρ δία αὐτῶν διὰ τὸ βάθος τῶν νοημάτων στόμα ἦν αὐ τῶν, καὶ οὐκ ἂν σὺ εἰσεληλύθεις πρὸς τὸν οἶκον","english":"I think that by the things before the little head are indicated the things that come first among the doctrines, both the things concerning the saints and the things concerning the promises, and simply the things concerning the blessed and the conduct of their life; and by the things behind, the things concerning those who are punished and the manner of their punishment and the things that followed in creation upon those that came first. And the things that come first and are before are indicated by the song, and the rest by the lamentation and the woe. I suppose, then, that those who have come into sins and have wholly fallen away from the doctrines of salvation are lamented; and that the song is announced to the blessed; and the woe to those who have completely fallen from blessedness. It is possible also in this way for the one who has tasted to taste, even the one who has tasted in knowledge of the living bread that came down from heaven, whenever, having been lamented, he becomes worthy of blessedness. And Theodotion, then, published in accordance with the Seventy; but Symmachus, not altogether discordantly, with laments and a catalogue and a funeral song; but Aquila says, it was written upon it, creation and contradiction; and it shall be. And perhaps by this it is indicated in his version that concerning the creation and, as it were, the portion of each it had been written. And it is clear that the good things in the promises, which also shall come to pass, are signified by and it shall be. Not to a people of deep lip. For if they had not had their words on the surface, but their heart, because of the depth of the thoughts, was their mouth, then you would not have entered into the house","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"τοῦ Ἰσραήλ. Ἀλλ' οὐδὲ βαρύγλωσσοί εἰσι· βάρος γὰρ καὶ κομψόν τι οὐκ ἔχει στίβος ἡ γλῶσσα αὐτῶν, ἤτοι ὁ λόγος· εἰσὶ δὲ κουφόγλωσσοι· ὅθεν ἀναγκαῖόν σε βαδίσαι πρὸς αὐτοὺς ὑποκάτω βαίνοντας τῆς ἕξεώς σου. Ἐν ἐπαίνῳ οὖν εἴρηται ὁ βαθύχειλος καὶ ὁ βαρύγλωσσος. Εἴρηται δὲ ταῦτα. Καὶ ὅρα εἰ περὶ τῶν ἀπὸ τῶν ἐθνῶν, οἳ ἕτεροί εἰσι τοῦ οἴκου Ἰσραὴλ, ταῦτα προφητεύεται, ὧν οὐκ ἂν ἤκουσε διὰ τὸ ἑτε ρόγλωσσον αὐτῶν ὁ Ἑβραῖος προφήτης. Βαθεῖς δὲ χείλεσιν οἱ αὐτοὶ δύνανται λέγεσθαι διὰ τὸ μὴ ἐξ ἐπιπολῆς τὰ θεῖα καταλαμβάνειν γράμματα, ἀλλὰ πιστεύειν εἰς τὰ βάθη τοῦ νόμου. Καὶ τοῖς ὠσί σου ἄκουε. Ὅτε γὰρ ἅγιος ἐπιβου λεύεται ὑπὸ τῶν ἀντικειμένων ἐνεργειῶν διωκόμενος, χρῄζει τοῦ Κυρίου διακόπτοντος τοὺς διώκοντας ἀπὸ τῶν διωκομένων, καὶ οἱονεὶ ὀπισθοφυλακοῦντος. Τού του δὲ σύμβολον καὶ τὰ ἐν τῇ Ἐξόδῳ οὕτως ἔχοντα· Ἐξῆρε δὲ ὁ ἄγγελος ὁ προπορευόμενος τῆς παρεμβολῆς τῶν υἱῶν Ἰσραὴλ, καὶ ἐπορεύθη ἐκ τῶν ὄπισθεν, καὶ τὰ ἑξῆς. Καὶ τοῦτο δὲ πρόσχῃς περὶ τοῦ κατόπισθεν ἠκοῦσθαι τὴν φωνὴν, εἰ δύναται ἡ μὲν περὶ τῶν ἤδη παρεληλυθότων γνῶσις δηλοῦ σθαι ἐκ τοῦ ἀκούεσθαι φωνὴν κατόπισθεν· εἰ δέ τις χάριτος θείας τύχοι πρὸς τὸ θεωρῆσαι καὶ τὰ περὶ τῶν μελλόντων ἐπιμελῶς, οὗτος ἂν οἱονεὶ ἀκούσῃ φωνῆς ἐκ τῶν ἔμπροσθεν αὐτοῦ· ὅπερ ζητήσεις εἴπου εἴρηται. Εὐλογημένη ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὐ τοῦ. Τόπον Θεοῦ νοητέον πάντας τοὺς χωροῦντας δύναμιν Θεοῦ· πλὴν κυρίως τόπος ἂν εἴη ὁ Σωτὴρ καὶ Κύριος, ὥσπερ ἂν καὶ αὐτοῦ τοῦ Σωτῆρος τόπος ὁ Πατήρ.","english":"of Israel. But they are not even heavy-tongued; for their tongue—that is, their speech—has no weight or elegance in its path; rather, they are light-tongued. Therefore it is necessary for you to go to them, who walk below your condition. So the deep-lipped and the heavy-tongued one is spoken of in praise. And these things have been said. And see whether these things are prophesied concerning those from the nations, who are other than the house of Israel, whom the Hebrew prophet would not have heard because of their foreign tongue. And the same can be called deep-lipped because they do not grasp the divine letters superficially, but believe in the depths of the law. And with your ears hear. For when a holy man is plotted against by opposing powers and persecuted, he needs the Lord to cut off the pursuers from the pursued, and as it were to guard the rear. And a symbol of this is also what is found in Exodus as follows: And the angel who went before the camp of the sons of Israel departed and went behind, and the rest. And you should also consider this about hearing the voice from behind, whether the knowledge of things already past is indicated by hearing a voice behind; but if someone obtains divine grace to contemplate carefully also the things concerning the future, he would as it were hear a voice from before him; which you will examine, whether it is said anywhere. Blessed is the glory of the Lord from his place. The place of God must be understood as all those who contain the power of God; except that properly the place would be the Savior and Lord, just as the Father is also the place of the Savior himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Καὶ τοῦτόν γε τὸν τρόπον νενοήκαμεν καὶ τὸ ἐν τῷ Μιχαίᾳ οὕτως ἔχον· Διότι ἰδοὺ Κύριος ἐκ πορεύεται ἐκ τοῦ τόπου αὐτοῦ, καὶ καταβήσεται, καὶ ἐπιβήσεται ἐπὶ τὰ ὕψη τῆς γῆς, καὶ τὰ ἑξῆς. Οἶμαι γὰρ διὰ τούτων προφητεύεσθαι τὴν τοῦ Σωτῆρος ἡμῶν κάθοδον, ἐκπορευομένου ἐκ τοῦ τόπου αὐ τοῦ καὶ κατεληλυθότος ἀπὸ τῆς σὺν τῷ Πατρὶ προη γουμένης καταστάσεως αὐτοῦ. Δύναται μέντοιγε τό πος καλεῖσθαι Θεοῦ τὸ λεγόμενον παρὰ Παύλῳ φῶς ἀπρόσιτον ἐν τῷ· Ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον. Τί δὲ τοῦτό ἐστιν; Ἡ βαθυτάτη γνῶσις τοῦ Θεοῦ, ᾖ οὐχ οἷόν τε προσελθεῖν τινα, οὐδὲ χωρῆσαι τὴν κατάληψιν αὐτῆς. Σκοπὸν δέδωκά σε τῷ οἴκῳ Ἰσραήλ. Ἐπειδή περ βαρέως φέρεσθαι μέλλει τό· Σκοπὸν ἔδωκά σε τῷ οἴκῳ Ἰσραὴλ, ἐχρῆν ἡμᾶς διδαχθῆναι πῶς γέ γονεν ὁ προφήτης σκοπὸς, ἵνα, ἐπειδάν τινες ἐκ τοῦ μὴ τετηρηκέναι τὰ γεγραμμένα ἐπιπηδῶσι τῷ ὀνό ματι τοῦ σκοποῦ, δυσωπήσωμεν αὐτοὺς ἐξ ὅλης τῆς λέξεως, παραδεικνύντες πῶς γίνεται σκοπὸς καὶ δέ δοται τοῖς ἀληθῶς υἱοῖς Ἰσραήλ. Γίνεται τοίνυν οὕτως σκοπὸς, ἐπὰν πρὸς τοῖς προειρημένοις γίνεται ἐπί τινα χεὶρ Κυρίου· καὶ οὐχ ἁπλῶς χεὶρ Κυρίου, ἀλλ' αὑτὴ κραταιά. Τάχα γὰρ οὐκ ἐπὶ πάντας, οὓς γίνεται χεὶρ Κυρίου, γίνεται κραταιὰ χεὶρ Κυρίου, τῷ μηδὲ παραπλησίους ἀλλήλοις εἶναι τοὺς ἀξιουμένους χειρὸς Κυρίου.","english":"And we have understood this manner also in what is found in Micah thus: \"For behold, the Lord goes forth out of his place, and he will come down, and he will tread upon the high places of the earth,\" and the rest. For I think that through these things the descent of our Savior is prophesied, going forth out of his own place and having come down from the state of pre-eminence that is with the Father. However, the place of God can be called that which is spoken of by Paul, the inaccessible light, in the passage: \"who alone has immortality, dwelling in inaccessible light.\" And what is this? The deepest knowledge of God, to which one cannot approach, nor contain its comprehension. \"I have given you as a watchman to the house of Israel.\" Since the phrase \"I have given you as a watchman to the house of Israel\" is going to be taken with difficulty, it was necessary for us to be taught how the prophet became a watchman, so that, whenever some, from not having kept the things written, rush upon the name of the watchman, we might put them to shame from the whole passage, showing how one becomes a watchman and is given to the true sons of Israel. So then, one becomes a watchman when, in addition to the things previously said, the hand of the Lord comes upon someone; and not simply the hand of the Lord, but that same hand, mighty. For perhaps the mighty hand of the Lord does not come upon all upon whom the hand of the Lord comes, since those deemed worthy of the hand of the Lord are not even similar to one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Δεῖ δὲ τὸν εἰσελθόντα εἰς τὴν αἰχμαλωσίαν μὴ ταπεινὸν εἰσελθεῖν εἰς αὐτὴν καὶ τὰ παραπλήσια πάσχοντα τοῖς αἰχμαλωτισθεῖσιν, ἀλλά τινα διῃρημένον καὶ μετέωρον, καὶ ὡς ἀπὸ ὕψους κα τασκοποῦντα τὰ ἰδιώματα ἑνὸς ἑκάστου τῶν πεπον θότων τὴν αἰχμαλωσίαν καὶ παρὰ τοῖς ῥεύμασι τοῦ ποταμοῦ τῆς αἰχμαλωσίας κατοικούντων καὶ τοῖς ἀστάτοις αὐτῶν πράγμασι. Ἀριθμὸν δὲ δεήσει ποιῆ σαι ἡμερῶν σαββάτου ἀναστρεφόμενον, ἵνα ἐπιμελῶς ἴδῃ τὰ τῶν αἰχμαλώτων. Καὶ οὕτως ἀκούσει· Σκο πὸν δέδωκά σε τῷ οἴκῳ Ἰσραήλ. Ὁ ἄνομος ἐκεῖνος ἐν τῇ ἀδικίᾳ αὐτοῦ ἀποθα νεῖται. Οὐκ ἀνομίας μόνον, ἀλλὰ καὶ ὁδῶν ἐμνημόνευσε, τὴν ἀνομίαν φήσας, ἐπὶ τῇ ἀσεβείᾳ καὶ τῇ τῶν εἰδώλων θεραπείᾳ· τὰ δὲ ὁδοὺς ἐπὶ τῶν πράξεων τῶν εἰς τὸν πλησίον. Καὶ ἐν τῷ ἀποστρέφειν δίκαιον. Πρῶτον μὲν, ὡς δυνατοῦ ὄντος τοῦ δικαίου μεταπεσεῖν, ταῦτα εἴρηται· δεύτερον δὲ, ὅτι καὶ δεῖ τούτῳ διαστελλομένου αὐτῷ σκοποῦ· καὶ τρίτον ἐπὶ μὲν τοῦ ἀνόμου ἁπλῶς εἴρη ται τό· Ὁ ἄνομος ἐν τῇ ἀνομίᾳ αὐτοῦ ἀποθανεῖται. Βάσανος τέτακται ἐπ' αὐτοῦ· Δώσω γὰρ, φησὶ, τὴν βάσανον εἰς πρόσωπον αὐτοῦ. Καὶ ἐγένετο ἐπ' ἐμὲ χεὶρ Κυρίου. Ἐπειδὴ οὐκ ἐδύναντο ἑστηκότος αὐτοῦ ἀκούειν οἱ ἐν τῇ αἰχμαλω σίᾳ, διὰ τοῦτο","english":"But it is necessary that the one who enters into the captivity should not enter into it in a lowly state and suffering the same things as those who were taken captive, but rather as one set apart and lifted up, and as if from a height observing the particular characteristics of each one of those who have suffered captivity and who dwell by the streams of the river of captivity and in their unstable circumstances. And he will need to make a number of Sabbath days, turning about, so that he may carefully see the things of the captives. And thus he will hear: I have given you as a watchman to the house of Israel. That lawless one shall die in his lawlessness. He made mention not only of lawlessness but also of ways, calling it lawlessness in relation to impiety and the worship of idols; but \"ways\" in relation to actions toward one's neighbor. And in turning away a righteous man. First, these things are said as though it were possible for the righteous man to fall away; second, because the watchman must also be distinguished in this respect for him; and third, in the case of the lawless one it was said simply: The lawless one shall die in his lawlessness. Torment is appointed upon him; for he says, I will give the torment upon his face. And the hand of the Lord came upon me. Since those in the captivity were not able to hear while he stood, for this reason","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"ἐκαθέσθη ἐν μέσῳ αὐτῶν. Ὅτε δὲ αὐ τὸς μέλλει βλέπειν τὴν δόξαν Κυρίου, ἀνίσταται καὶ ἐξέρχεται εἰς τὸ πεδίον, συλλαμβανομένου μόνου τοῦ πλάτους τοῦ πεδίου τῇ ὄψει τῆς δόξης Κυρίου, ἢν ἔμελλεν ὁρᾷν ὁ προφήτης. Εἴσελθε, καὶ ἐγκλείσθητι ἐν μέσῳ τοῦ οἴκου σου. Ἐπεὶ οὐχ οἷόν τέ ἐστι διακεῖσθαι προσδιατρί βοντα ἐξεληλυθέναι καὶ ἑστηκέναι τὸν ἔτι ὄντα ἐν τῷ σώματι· καλεῖ γὰρ ἡ σωματικὴ χρεία πρὸς τὸ καὶ μετὰ τὰς θείας θεωρίας πάλιν εἰσελθεῖν εἰς τὸ σῶμα καὶ οἱονεὶ τὰ τοῦ κεκλεισμένου πάσχειν· διὰ τοῦτο λέγεται μετὰ τὸ ἑωρακέναι αὐτὸν ἑστηκυῖαν τὴν δόξαν, καὶ μετὰ τὸ ὑπὸ τοῦ πνεύματος ἐστηρίχθαι ἐπὶ τῶν ποδῶν αὐτοῦ, τὸ, Εἴσελθε, ἐγκλείσθητι ἐν μέσῳ τοῦ οἴκου σου. Ἰδοὺ δίδονται ἐπὶ σὲ δεσμοί. Καὶ τίνες ἂν ἄλλοι εἶεν οἱ δεδομένοι ἐπὶ τὸν προφήτην δεσμοὶ ἢ αἱ σωματικαὶ ἀνάγκαι, ἐν αἷς εἰσιν οἱ δεσμεύοντες ἡμᾶς· ὡς μὴ δύνασθαι πάντη ἐκφυγεῖν αὐτὰς καὶ ἐξελθεῖν ἀπ' αὐτῶν; Διὰ ταύτας συνδεῖται ἡ γλῶσσα ἡμῶν ἀπὸ Θεοῦ πρὸς τὸν λάρυγγα· ὥστε μὴ τὸν περὶ τῶν πλειόνων λόγον καὶ μυστικώτατον ἐν ἡμῖν εἶναι μετα διδόναι τοῖς παραπικραίνουσι τὸ Θεῖον καὶ μὴ χωροῦσι λόγους ἐλεγκτικούς. Πλὴν παρατηρητέον, ὅτι ἔνθα πλείονά ἐστι τὰ ἁμαρτήματα, κελεύεται ὁ προφήτης μηδὲ ἐλέγχειν ἔτι διὰ τοῦ· Καὶ οὐκ ἔσῃ αὐτοῖς εἰς ἄνδρα ἐλέγχοντα, διότι οἶκος παραπικραίνων ἐστί· οὔτε δὲ ἀεὶ κελεύεται σιωπᾷν καὶ μὴ ἐλέγχειν, ἀλλ' ἐν καιρῷ καὶ τοῦτο ποιεῖν διὰ τὸ εἰρῆσθαι· Καὶ ἐν τῷ λαλεῖν με πρὸς σὲ ἀνοίξω τὸ στόμα σου, καὶ ἐρεῖς πρὸς αὐτούς· Τάδε λέγει Κύριος· Καὶ ἀκούων ἀκουέτω, καὶ ὁ ἀπειθῶν ἀπειθείτω. ΚΕΦ. Δʹ.","english":"he sat down in the midst of them. But when he is about to see the glory of the Lord, he rises and goes out into the plain, the breadth of the plain being comprehended by the vision of the glory of the Lord alone, which the prophet was about to see. Enter, and shut yourself in the midst of your house. Since it is not possible for one who has gone out to remain in that state and stand, while he is still in the body; for bodily need calls him back to enter again into the body even after divine contemplations and, as it were, to suffer the things of one who is shut in; for this reason it is said, after he had seen the glory standing, and after he had been strengthened by the spirit upon his feet, Enter, shut yourself in the midst of your house. Behold, bonds are given upon you. And what other bonds could be those given upon the prophet than the bodily necessities, in which are those that bind us, so that we cannot altogether escape them and go out from them? For because of these our tongue is bound by God to our throat, so that the discourse concerning greater and most mystical things is not in us to impart to those who provoke God and do not receive refuting words. Nevertheless it must be observed that where sins are more numerous, the prophet is commanded no longer even to reprove, through the words, And you shall not be to them a man reproving, because it is a provoking house; nor is he always commanded to be silent and not to reprove, but to do this also in due season, because it has been said, And when I speak with you I will open your mouth, and you shall say to them, Thus says the Lord; And let the one who hears hear, and let the one who disobeys disobey. Chapter 4.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Λάβε σεαυτῷ πλίνθον. Οἶμαι τὴν λαμβανομένην πλίνθον ἕκαστον εἶναι τῶν πρὸ τοῦ πεπιστευκέναι, πλίνθῳ τὴν διάνοιαν ἐοικότων. Τοῦ αὐτοῦ. Πλίνθον ἐνταῦθα νομίζω λέγεσθαι τὴν τοῦ ἀπαιδεύτου καὶ ἀνοήτου ψυχὴν, ἐν ᾗ διαγράφεται ὑπὸ τοῦ προφήτου καὶ τοῦ δυναμένου διδάσκειν τὰ πνευματικὰ καὶ τὰ κρείττονα παραδεικνύναι, πόλις Ἱερουσαλὴμ, καὶ τὰ ἐν αὐτῇ μυστήρια, καὶ ὁ λόγος τῆς πόλεως τοῦ Θεοῦ καὶ τῶν ἐμπολιτευσαμένων αὐτῇ. Περιοχὴ δὲ τῆς πόλεως ἂν εἴη δόγματα ὀχυ ροῦντα τοὺς λόγους τοὺς περὶ αὐτήν· προμαχῶνες δὲ αἱ κατασκευαστικαὶ ἀποδείξεις. Τάχα δὲ καὶ καθ' ἑαυτὴν ἡ λογικὴ θεωρία, ἧς ἐν γνώσει δεῖ εἶναι τὸν ἀκαταμάχητον, σημαίνεται ἐκ τοῦ· Καὶ περιβαλεῖς ἐν αὐτῇ χάρακα· ἡ δὲ ἀγγελικὴ φρουρὰ ἐκ τοῦ· Καὶ δώσεις ἐν αὐτῇ παρεμβολάς· αἱ δὲ βελοστάσεις αἱ κύκλῳ τῆς Ἱερουσαλὴμ, οἱ ἀποκρουόμενοι λό γοι τοὺς ἐναντίους λόγους εἰσί. Ἐπεὶ δὲ καὶ δυνατόν ἐστι καὶ ἁμαρτεῖν μετὰ τοσαῦτα, τάχα οἱ ἁπτόμενοι τοῦ ἡμαρτηκότος λόγοι καὶ κολάζοντες αὐτὸν σιδη ροῦν λέγονται τήγανον, ὥσπερ τις κατὰ τὸν προφή την ἐστὶ τοῖχος σιδηροῦς διὰ τὸ μὴ μεταπίπτειν ἀπὸ τῆς καλλίστης ἕξεως. Τὸ δὲ, Ἑτοιμάσεις τὸ πρόσ ωπόν σου, τουτέστι συντενεῖς τὸ διορατικὸν τῆς ψυχῆς σου ἐπὶ τὴν πόλιν εἰς τὸ οἰκοδομῆσαι αὐτὴν ἐπὶ τῆς πλίνθου, ἣ τῆς πόλεως ἔσται συγκλεισμός. Συγκλείσεις γὰρ αὐτὴν, ἐντυπῶν αὐτὴν καὶ ἐγκαθ ειργνύων τῇ ψυχῇ τοῦ ἀκροατοῦ σῶμα περικειμένου. Τοῦτο δὲ πᾶν σημεῖόν τι ἔγκειται τοῖς ἐν γενέσει εὐ φυέσι καὶ καλουμένοις υἱοῖς Ἰσραήλ.","english":"Take for yourself a brick. I think that the brick taken is each one of those before they believed, having their mind like a brick. By the same author. Here I think the brick means the soul of the uneducated and foolish person, on which is drawn by the prophet, and by one who is able to teach spiritual things and to point out better things, the city Jerusalem, and the mysteries in it, and the word of the city of God and of those who have citizenship in it. The circuit of the city would be the doctrines that fortify the words concerning it; and the bulwarks are the constructive proofs. Perhaps also the rational contemplation itself, in the knowledge of which the invincible person must be, is signified by: And you shall cast a palisade around it; and the angelic guard by: And you shall place encampments in it; and the ballistae around Jerusalem are the words that repel the opposing words. And since it is possible even to sin after so many things, perhaps the words that touch the one who has sinned and punish him are called an iron frying pan, just as there is, according to the prophet, a wall of iron because of not falling away from the best state. And: You shall prepare your face, that is, you shall strain the discerning faculty of your soul toward the city, to build it on the brick, which will be the confinement of the city. For you shall confine it, imprinting it and shutting it up in the soul of the hearer who is clothed with a body. And all this is a sign laid up for those who are well-endowed in generation and are called sons of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Τάχα δὲ καὶ ἐν τοῖς διδαχθεῖσι μὲν τὰ τῆς θεοσεβείας, μὴ βιοῦσι δὲ ἀξίως τῶν ἁγίων μαθημάτων, λόγος ἐστὶν ἡ ἐπὶ τῆς πλίνθου διαγεγραμμένη πόλις Ἱερουσαλὴμ περιεχο μένη καὶ συνεχομένη ὑπὸ πολεμίων, προμαχῶνας ἐχόντων καὶ χαρακούντων αὐτὴν, τάς τε παρεμβολὰς αὐτῶν ἐπιστησάντων αὐτῇ καὶ μυρίας ὅσας βελοστάσεις, ἵνα αὐτὴν τιτρώσκωσι. Καὶ διὰ τοῦτο τήγανον σιδηροῦν τίθεται ὡς τοῖχος σιδηροῦς, τῷ μὴ εἶναι τὸν προφήτην τοιοῦτον, ὁποῖοί εἰσιν ἐκεῖνοι ἀναμέσον αὐτοῦ καὶ τῆς περιεχομένης πόλεως. Παρεσκεύασται δὲ τὸ τοῦ προφήτου πρόσωπον ἐπὶ τὴν ἐν τῇ πλίνθῳ πόλιν οὖσαν ἐν συγκλεισμῷ συγκεκλεισμένην ὑπὸ τῆς ἀποδείξεως τῶν προφητικῶν λόγων. Καὶ τοῦτο πᾶν σημεῖόν ἐστι καὶ αὐτὸ τοῖς υἱοῖς Ἰσραὴλ, ἵνα μὴ τοιοῦτοι γίνωνται. Καὶ σὺ λάβε σεαυτῷ τήγανον. Εἰκὸς τὰς κολά σεις εἶναι τήγανον σιδηροῦν· ἢ καὶ κατὰ τὴν ἱστο ρίαν, ὅτι ἀπετηγάνισε τοὺς υἱοὺς τῆς βασιλείας ὁ βάρβαρος. Καὶ λήψῃ τὰς\n\nἀδικίας τοῦ οἴκου Ἰσραήλ. Καὶ τίς ἔλαβε τὰς ἀδικίας τῶν υἱῶν Ἰσραὴλ οὔσας δύο τὸν ἀριθμὸν, τήν τε εἰς Θεὸν καὶ τὴν εἰς τὰ λογικὰ, διὰ τῆς οἰκείας κοιμήσεως, ἢ ὁ Σωτὴρ ἡμῶν; Ἐχρῆν δὲ ὑπὲρ τῶν πλείονα ἡμαρτηκότων πλείονα αὐτὸν κοιμᾶσθαι χρόνον, οὐκ ἐπὶ τὸ δεξιὸν καὶ κρεῖττον, ἀλλ' ἐπὶ τὸ ἀριστερὸν μέρος· ὑπὲρ δὲ τῶν ἐλάττονα παραπεπτωκότων ἐπὶ τὸ δεξιὸν πλευρὸν ἐλάττονα χρόνον· τοῦτο ἐνδεικνυμένου τοῦ λόγου, ὡς πλεῖον ἔπαθεν ὁ Σωτὴρ ὑπὲρ τῶν πλείονος χρῃζόντων τῆς θεραπείας. Καὶ σὺ λάβε σεαυτῷ πυρούς.","english":"Perhaps also in the case of those who have been taught the things of religion but do not live worthily of the holy teachings, the city of Jerusalem drawn on the brick is meant—surrounded and hemmed in by enemies who have siege-works and palisades against it, who have set their camps against it and countless ballistae, so as to wound it. And for this reason an iron pan is set as an iron wall, because the prophet is not such as those between him and the besieged city. And the face of the prophet has been prepared against the city on the brick, which is shut up in confinement by the demonstration of the prophetic words. And all this is itself a sign to the sons of Israel, so that they may not become such. And you, take for yourself an iron pan. It is likely that the punishments are an iron pan; or also according to history, that the barbarian fried the sons of the kingdom. And you shall take the\n\niniquities of the house of Israel. And who took the iniquities of the sons of Israel, which are two in number—both that against God and that against rational beings—through his own lying down, if not our Savior? And it was necessary that for those who had sinned more he should lie down a longer time, not on the right and better side, but on the left side; and for those who had fallen less, on the right side for a shorter time—the word indicating this, that the Savior suffered more for those who needed more healing. And you, take for yourself wheat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Ἐάν τις ζητῇ πῶς ὁ Κύριος ἡμῶν ὁ Υἱὸς τοῦ ἀνθρώπου οὕτως ἀκάθαρ τον ἄρτον ἐσθίει ἐν τοῖς ἔθνεσι, νοησάτω αὐτὸν ἐσθίοντα ἃ παρατιθέασιν αὐτῷ οἱ ἄνθρωποι· καὶ ὄψονται τίνα τρόπον καθαρὸν αὐτῷ ἄρτον οὐδεὶς δύναται παρατιθέναι. Ἕστηκε γὰρ ἐπὶ τὴν θύραν καὶ κρούει, καὶ ἐάν τις ἀνοίγῃ αὐτῷ, εἰσέρχεται πρὸς αὐτὸν, καὶ δειπνεῖ μετ' αὐτοῦ· οὐκ οἶμαι δὲ, ὅτι κα θαρὰ, ἀλλὰ τὸν ἐν βολβίτοις βοῶν γινόμενον κόπρον γινόμενον ἄρτον. Ἡμεῖς δὲ, ἐὰν ὕστερόν ποτε δει πνῶμεν μετ' αὐτοῦ, καθαρὰ ἀπ' αὐτοῦ, ἀνθ' ὧν οὐ πάνυ ἀκάθαρτα παρεθήκαμεν, ἀποληψόμεθα. Δεδο μένοι δέ εἰσιν ἐπὶ τὸν Υἱὸν τοῦ ἀνθρώπου δεσμοὶ εἰσελθόντα ἐν μέσῳ τῆς αἰχμαλωσίας ἡμῶν οἱ ὑλικοὶ καὶ σωματικοί. Ὅτε γὰρ παρ' ἡμῖν γίνεται συμπά σχων ἡμῖν, καὶ συνδέδεται ἡμῖν, καὶ σὺν ἡμῖν ἐστιν ἐν τῇ φυγῇ τοῦ βίου τούτου, συμπεινῶν ἡμῖν καὶ συνδιψῶν, καὶ συνεσθίων καθαρὸν ἐσθίουσιν ἄρτον, καὶ συμπίνει τὸ ὕδωρ, πλὴν ἐν σταθμῷ καὶ μέτρῳ. Οὐ γὰρ ἐπιμεριεῖται ἐνταῦθα τυγχάνουσι τὸ πρὸς ἀξίαν. Ὅσον μὲν οὖν ἐχρῆν ἡμᾶς ἐπὶ τοῖς ἁμαρτή μασιν ἐν βολβίτοις τῆς κόπρου ἀνθρωπίνης ἐσθίειν τὸν τοιοῦτον ἄρτον· ὅσον δὲ ἔστι τεθαῤῥηκότι εἰπεῖν· Ἡ ψυχή μου οὐ μεμίανται, καὶ θηράματα οὐ βέβρωκα, καὶ τὰ λοιπά· συγχωρούμεθα τὸ τοιοῦτον, καὶ γηΐνοις μὲν καὶ κοπρώδεσί τισιν ἀναμέμικται ἡμῶν ἡ τροφὴ, οὐ μὴν ἐπὶ τοσοῦτον καὶ εἰς ὑπερβο λὴν ἀκαθάρτοις καὶ δυσώδεσιν. Οὐκ οἶδα δὲ ὁποῖαι τῆς ψυχῆς τροφαὶ πυρὸς ἂν λέγοιντο, καὶ αἱ ποδαπαὶ κριθὴ, καὶ τίνες κύαμοι, καὶ αἱ λοιπαί. Εἰς ὀστράκινον δὲ ἐμβάλλονται ἄγγος, εἰς τὸ ληφθὲν καὶ πλασθὲν ἀπὸ τῆς γῆς σῶμα.","english":"If anyone asks how our Lord, the Son of Man, thus eats unclean bread among the nations, let him understand that he eats what men set before him; and they will see in what manner no one is able to set clean bread before him. For he stands at the door and knocks, and if anyone opens to him, he enters in to him and dines with him—not, I think, with clean things, but with the bread that becomes the dung that comes to be among the bulb-roots of cattle. But we, if at some later time we dine with him, shall receive clean things from him in return for the things we set before him that were not altogether unclean. And the material and bodily bonds have been given to the Son of Man, who entered into the midst of our captivity. For when he is present with us, suffering with us and bound together with us and being with us in the exile of this life, hungering with us and thirsting with us, and eating with those who eat clean bread, and drinking water with them—yet by weight and measure. For here, to those who are present, what is according to worth is not apportioned. To the extent, then, that we ought because of our sins to eat such bread among the bulb-roots of human dung; but to the extent that one has dared to say, \"My soul is not defiled, and I have not eaten prey,\" and the rest—we are forgiven such a thing, and our food is mixed with certain earthly and dung-like things, yet not to such an extent and excess as with things utterly unclean and foul-smelling. But I do not know what kind of foods of the soul would be called fire, and what sort of barley, and what beans, and the rest. And they are cast into an earthen vessel, into the body that was taken and molded from the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ἐσθίειν δὲ κʹ σίκλους κελεύεται. Οὐκ ἐχρῆν γὰρ τὸν οὕτως ἀκάθαρτον βρωθησόμενον ἄρτον ἐν ἁγίῳ παραλαμβάνεσθαι ἀριθμῷ, ὁποῖός ἐστιν ὁ τῆς δεκάδος, καὶ ἑβδομάδος, ἢ τριακάδος, ὀγδοάδος, ἤ τινος τῶν ὁμοίων ἀριθμῶν· ἀλλ' ἐν ἀριθμῷ δὲ τοῦ Κυρίου, ὃς διὰ τὴν δυάδα καὶ σχίσιν περιέχειν ἀκα θάρτων ἐστὶ συγγενής· ὡς δῆλόν ἐστιν ἐκ τῶν ἐν τῇ κιβωτῷ γινομένων ζώων ἀκαθάρτων καὶ τῶν ἀπο στελλομένων τῷ Ἠσαῦ παρὰ τοῦ Ἰακώβ. Τὰ γὰρ πλεῖστα αὐτῶν τῷ κʹ ἀριθμῷ ἀναπέμπεται πρὸς αὐ τόν. Καὶ ὁ ἓξ ἀριθμὸς εἰς τὸ μέτρον τοῦ ποτοῦ παρα λαμβάνεται, καὶ ἀπὸ ἓξ ἀριθμοῦ ὁ ἄρτος γίνεται πυ ροῦ καὶ κριθῆς, καὶ κυάμου καὶ τῶν λοιπῶν· ἐπεί περ ἐστὶν ὁ ἀριθμὸς οὗτος πάθους σύμβολον καὶ κα κώσεως τοῦ Σωτῆρος τῇ ἕκτῃ ἡμέρᾳ πεπονθότος, καὶ ἐν τῇ Ἀποκαλύψει Ἰωάννου τοῦ ὀνόματος τοῦ θηρίου τὸν χξ ʹ ἔχοντος ἀριθμόν. Οὐκ ἀγνοοῦμεν δέ τινα τῶν ἀντιγράφων ἔχειν ρʹ καὶ νʹ ἡμέρας· καὶ ἄλλα ʹ καὶ ρʹ ἡμέρας· καὶ τὰ πλείονα δὲ ʹ καὶ ρʹ ἡμέρας. Ἀλλ' ἐπισκεψάμενοι τὰς λοιπὰς ἐκδόσεις, εὕρομεν τʹ εἶναι καὶ ʹ ἡμέρας. Ταῦτα δὲ πάντα γίνεται τὰ προειρημένα, ἵνα ἐντακῇ ἕκαστος ἐν ταῖς ἀδικίαις αὐτοῦ τῶν ἠδικηκότων, καὶ τῷ ἄδικος εἶναι ἀποθα νῆται. Ἰδοὺ δέδωκά σοι βόλβιτα βοῶν. Οὐκοῦν αἰνίττε ταί τι μυστικὸν περὶ τῆς ψυχῆς τῆς αἰχμαλωτισθείσης ὁ προφήτης, οὐ δυνάμενος τροφὴν πάντη ἀκαθαρσίας ἀπηλλαγμένην λαμβάνειν. Ἰδοὺ ἐγὼ συντρίβω στήριγμα ἄρτου. Διὰ τοῦτο ὑγιὴς καὶ ἀσύντριπτος ἄρτος οὐχ εὑρίσκεται, οὐδὲ στήριγμά ἐστιν ἄρτου τοῖς ἐν αἰχμαλωσίᾳ νηπίοις, οἷς καὶ διακλᾶσθαι δεῖ τὸν ἄρτον. ΚΕΦ. Εʹ. Τάδε λέγει Ἀδωναῒ Κύριος.","english":"He is commanded to eat twenty shekels. For it was not fitting that the bread which was to be eaten, being so unclean, should be received in a holy number—such as the number of the ten, and the seven, or the thirty, the eight, or any of the like numbers—but in the number of the Lord, which, because of the two and division, is akin to containing unclean things; as is clear from the unclean animals that were in the ark and from those sent to Esau by Jacob. For most of them are sent up to him in the number twenty. And the number six is taken for the measure of drink, and from the number six comes the bread of wheat and barley, and of beans and the rest; since this number is a symbol of the passion and maltreatment of the Savior, who suffered on the sixth day, and in the Revelation of John the name of the beast has the number six hundred sixty-six. We are not unaware that some of the copies have one hundred and fifty days; and others one hundred and ninety days; and most one hundred and ninety days. But having examined the other editions, we found it to be three hundred and ninety days. And all these things that were foretold come to pass, so that each one of those who have done wrong may be entangled in his own injustices, and by being unjust may die. Behold, I have given you the bulbs of cattle. Therefore the prophet hints at something mystical concerning the soul that has been taken captive, being unable to receive food wholly free from uncleanness. Behold, I break the staff of bread. For this reason sound and unbroken bread is not found, nor is it a staff of bread for the infants in captivity, for whom the bread must also be broken. CHAPTER 5. Thus says Adonai the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Ἐπέτρεπεν, ὅπου μὲν τὸ κρῖμα, μὴ λέγειν· Ἔσται κρῖμα ἐν μέσῳ, ἀλλὰ, Ποιήσω κρῖμα ἐν μέσῳ σου· καὶ διὰ τὸ με μιαγκέναι αὐτοὺς τὰ ἅγια τοῦ Θεοῦ, λέγεται τὸ, Κἀγὼ ἀπώσομαί σε· ὅπου δὲ πατέρες υἱοὺς ἤσθιον, Οὐχὶ ποιήσω, ἵν' οἱ πατέρες φάγωσι τέκνα ἢ τέκνα τοὺς πατέρας· ἐπεὶ οὐκ ἦν ἁμάρτημα τῶν πατέρων τὸ ἐσθίεσθαι ὑπὲρ αὐτῶν τοὺς υἱούς.\n\nἈλλ' οὐδὲ οἰκεῖον Θεῷ τὸ ταῦτα ἐνεργῆσαι. Οὕτω γὰρ καὶ ὁ τῶν Ἑβραίων διδάσκαλος ἐξηγήσατο τό· Τοὺς δοξάζον τάς με δοξάσω, οἱ δὲ ἐξουθενοῦντές με ἀτιμα σθήσονται, ἐν τῇ πρώτῃ τῶν Βασιλειῶν κείμενον. Ἐχρῆν γὰρ Θεοῦ μὲν ἔργον εἶναι τὸ δοξάζειν, οὐκέτι δὲ ἐνέργειαν, ἀλλὰ παρακόλουθα τὸ τὸν ἀτιμάζοντα Θεὸν ἀτιμάζεσθαι. Ταῦτα οὖν παρατηρητέον καὶ ἐπὶ τῶν εὐλογιῶν καὶ καταρῶν τῶν ἐν Λευϊτικῷ καὶ Δευτερονομίῳ, καὶ ἐπὶ τῶν λόγων τῶν προφητικῶν. Τί τοίνυν ἐστὶ τὸ, Διὰ τοῦτο φάγονται πατέρες τὰ τέκνα ἐν μέσῳ σου, καὶ τέκνα φάγονται πατέρας; Ὅσον μὲν οὖν κατὰ κοινήν τινα καὶ ἁπλουστέραν ἐκδοχὴν ἔστι τοῦτο ἰδεῖν ἐν ταῖς ἀκαταστατούσαις καὶ στασιαζούσαις πονηρευομένων ἐκκλησίαις. Πολλάκις γὰρ οἱ διδάξαν τες καὶ ἐν Χριστῷ γεγεννηκέναι τοὺς παρ' αὐτῶν ἀκούσαντας τοῦ θείου νόμου νομισθέντες, ἐπιβου λευόμενοι ὑπὸ τῶν διδαχθέντων, οἷον ἐσθίονται ὑπὸ τῶν υἱῶν πατέρες. Εἰ δὲ αὐτοὶ πλεονεκτοῖεν καὶ ἀδικοῖεν τοὺς προσαχθέντας δι' αὐτῶν τῷ θείῳ λόγῳ, πατέρες εἰσὶν ἐσθίοντες τοὺς υἱούς. Ὅτι δὲ κεῖται τὸ ἐσθίειν τὰς σάρκας τινὸς ἐπὶ τοσαύτης ἀκαταστασίας καὶ στάσεως, ἔστι μαθεῖν ἐκ τοῦ κ ʹ ψαλμοῦ· Διὰ τὸ ἐγγίζειν ἐπ' ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου·","english":"He permitted that in one place the judgment should not be spoken of as \"There shall be a judgment in the midst,\" but rather \"I will execute judgment in the midst of you\"; and because they had defiled the holy things of God, it is said, \"And I will cast you away\"; but where fathers were eating their sons, \"I will not do it,\" so that fathers should not eat their children, or children their fathers; since it was not the sin of the fathers that their sons should be eaten on their account.\n\nBut neither is it proper to God to bring these things about. For thus also the teacher of the Hebrews expounded the text, \"Those who glorify me I will glorify, but those who despise me shall be dishonored,\" which is found in the first book of Kingdoms. For it was fitting that glorifying should be God's work, but no longer an activity, rather a consequence, that the one who dishonors God should be dishonored. These things, then, must be observed also in the blessings and curses in Leviticus and Deuteronomy, and in the prophetic words. What, then, is this: \"Therefore fathers shall eat their children in the midst of you, and children shall eat their fathers\"? Now, according to a certain common and simpler interpretation, this can be seen in the disorderly and factious churches of those who do evil. For often those who have taught and were thought to have begotten in Christ those who heard the divine law from them, being plotted against by those they taught, are, as it were, eaten by their sons—fathers eaten by sons. But if they themselves take advantage and do injustice to those brought through them to the divine word, they are fathers eating their sons. And that \"to eat someone's flesh\" is used of such disorder and faction, one may learn from the twentieth psalm: \"Because of those who draw near to harm me, to eat my flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"καὶ ἐκ τοῦ Ἰὼβ λέγοντος· Εἰ δὲ καὶ εἶπον αἱ θεράπαιναί μου· Τίς ἂν δοίη ἡμῖν τῶν σαρκῶν αὐτοῦ φαγεῖν, λιμοῦ χρηστοῦ ὄντος; Τοιαῦ τά ἐστι καὶ τὰ παρὰ τῷ Ἀποστόλῳ αἰτιωμένῳ τοὺς στασιάζοντας πρὸς ἀλλήλους ἔν τισιν Ἐκκλησίαις· Εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπὸ ἀλλήλων ἀναλωθῆτε. Τοῦτο δὲ τὸ δάκνειν καὶ κατεσθίειν, ὡς γίνεσθαι τὸ, Πατέρες φάγονται τέκνα ἐν μέσῳ σου, καὶ τέκνα φάγονται πατέρας, οὐχ ὁ Θεὸς ἐνεργεῖ, ἀκολουθεῖ δὲ τοῖς τὰ δικαιώματα τοῦ Θεοῦ ἀπωθουμένοις καὶ ἐν τοῖς νομίμοις αὐτοῦ μὴ πορευομένοις. Καὶ συντελεσθήσεται ὁ θυμός μου. Τοῦτο δηλοῖ, ὅτι πέρας ἕξει ὁ θυμὸς τοῦ Θεοῦ ὁμοίως τῇ συντελείᾳ τοῦ κόσμου. Τοῦ αὐτοῦ. Θυμὸς Θεοῦ ἐστιν ἐλεγμὸς, ὀργὴ δὲ παιδεία. Πᾶς δὲ ὁ ἐλέγχων καὶ παιδεύων πατὴρ δείκνυται. Τοῦ αὐτοῦ. Κρεῖττον παιδεύεσθαι ἐν τῇ ἀκοῇ τῆς θλίψεως καὶ μὴ αὐτὸ τὸ ἔργον τῆς παιδείας πειρα θῆναι· τινὲς γὰρ παιδεύονται τῷ λόγῳ τῆς κολάσεως, ἕτεροι δὲ αὐτῇ τῇ κολάσει. ΚΕΦ. ʹ. Στήριξον τὸ πρόσωπόν σου. Τοὺς εἶναι δοκοῦν τας καὶ μείζονας παρὰ τοὺς λοιποὺς, ἤτοι κατὰ τὴν τοῦ ἄρχειν ἐξουσίαν ἢ κατὰ τὸ περὶ γνῶσιν καὶ σοφίαν διατρίβειν ἐθέλειν, ὄρη νομίζω λέγεσθαι τοῦ Ἰσραὴλ καὶ βουνούς. Τὴν ἐπίφασιν οὖν τοῦ προφητικοῦ λόγου πρόσωπον ὀνομαζομένην καὶ τὴν λαμπρότητα αὐτοῦ δεήσει στηριχθῆναι ἐπὶ ταῦτα τὰ ὄρη, ἵν' ἡ προφη τεία καὶ ἐπὶ ταῦτα λεχθῇ. Καὶ παρατηρητέον γε, ὅτι τὰ μὲν λεγόμενα ἀπαγγέλλεται τοῖς ὄρεσι, προφη τεύεται δὲ οὐ περὶ τῶν ὀρέων μόνον, ἀλλὰ καὶ τῶν βουνῶν καὶ τῶν ναπῶν καὶ φαράγγων·","english":"And from Job, who says: \"If even my maidservants had said, 'Who would give us to eat of his flesh?' when there is a good famine?\" Such things are also found in the Apostle, when he blames those who stir up strife against one another in certain Churches: \"But if you bite and devour one another, take heed lest you be consumed by one another.\" But this biting and devouring, so that there comes about the saying, \"Fathers shall eat their children in the midst of you, and children shall eat their fathers,\" God does not bring about, but it follows upon those who thrust away the ordinances of God and do not walk in His statutes. And my wrath shall be accomplished. This makes clear that the wrath of God will have an end, just like the consummation of the world. By the same author. The wrath of God is reproof, and anger is discipline. And everyone who reproves and disciplines is shown to be a father. By the same author. It is better to be disciplined in the hearing of affliction and not to experience the very work of discipline; for some are disciplined by the word of punishment, but others by the punishment itself. Chapter 10. Set your face firm. Those who seem to be, and are greater than the rest, whether in the authority of ruling or in their eagerness to occupy themselves with knowledge and wisdom, I think are called the mountains of Israel and the hills. The appearance, then, of the prophetic word, which is called its face, and its brightness, will need to be set firm upon these mountains, so that the prophecy may be spoken also concerning them. And one must observe that the things spoken are reported to the mountains, but prophecy is made not only about the mountains, but also about the hills and the glens and the ravines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"ταῦτα γὰρ οἱ βουνοὶ καὶ αἱ φάραγγες καὶ αἱ νάπαι, τὸν στηριγμὸν μὴ χωροῦντα τοῦ προφητικοῦ προσώπου, οὐδὲ δέξα σθαι τὰ λεγόμενα οἷά τε ἦν. Ἀπαγγέλλεται δὲ ταῦτα τοῖς ὄρεσιν, ὅτε ἤκουον, ἀξίοις οὖσι τοῦ τὰ ἐπιφερό μενα παθεῖν οὐ πάντως ἵνα πάθωσιν αὐτά· δυνατὸν γὰρ τοὺς ἀκούοντας, ἐπικειμένων τινῶν χαλεπῶν, μεταβαλόντας μηκέτι περιπεσεῖν τούτοις οἷς ἤκου σαν, ὥσπερ καὶ περὶ Νινευϊτῶν γεγένηται. Καὶ ἐν τῷ Ἱερεμίᾳ δὲ, Πέραν λαλήσω, φησὶν, ἐπὶ ἔθνη καὶ βασιλέας τοῦ ἐξᾶραι καὶ ἀφανίσαι αὐτούς. Καὶ ἐὰν μετανοήσωσι, κἀγὼ μετανοήσω περὶ πάντων ὧν λελάληκα περὶ τοῦ ποιῆσαι αὐτοῖς. Διὰ τοῦτο δὲ πρὸς τὰ ὄρη μόνα λέγεται, ὅτι χωρητικά εἰσι τοῦ περὶ πάντων λόγου· οὐδὲ γὰρ ἂν παρὰ τὰ ὄρη συνεῖεν τοῦ βουλήματος τῶν λεγομένων. Ἅμα δὲ παραθετέον τὸ ῥητὸν τοῖς ἀδιακρίτως διαλεγομένοις πᾶσι καὶ τοῖς τυχοῦσι καὶ περὶ τῶν μειζόνων τοῖς ἁπλουστέροις καὶ ἀκεραιοτάτοις ἀνακοινουμένοις· καὶ λεκτέον αὐτοῖς, ὅτι ὥσπερ ὁ προφήτης τὰ περὶ ὀρέων καὶ βουνῶν καὶ ναπῶν καὶ φαράγγων μόνοις τοῖς ὄρεσι κελεύεται λέγειν, τὸν αὐτὸν τρόπον τοῖς διακόνοις τοῦ λόγου συμβουλεύεται ποιεῖν. Ἡγοῦμαι δὲ τοὺς μὲν πρὸς γνῶσιν ὑγιῆ πεφυκότας τὰ ὄρη εἶναι· τοὺς δὲ ὀλίγον τι παρὰ τοὺς ἄλλους διαβαίνειν τῇ γνώσει δυναμέ νους λέγεσθαι βουνούς· τοὺς δὲ","english":"For these are the hills and the ravines and the valleys, which could not contain the steadfastness of the prophetic person, nor were they able to receive what was said. But these things are announced to the mountains, when they heard, being worthy to suffer the things that follow—not altogether so that they might suffer them; for it is possible for those who hear, when certain grievous things are set before them, to change and no longer fall into those things which they heard, just as also happened concerning the Ninevites. And in Jeremiah also he says: \"I will speak across against nations and kings, to uproot and destroy them. And if they repent, I too will repent concerning all that I have spoken concerning doing to them.\" And for this reason it is said to the mountains alone, because they are capable of containing the word concerning all things; for they would not otherwise understand the will of what is said, except alongside the mountains. At the same time, the saying must be applied to those who discourse indiscriminately to all, even to those who happen to be present, and who communicate matters of greater importance to the simpler and most guileless; and it must be said to them that, just as the prophet is commanded to speak the things concerning mountains and hills and valleys and ravines to the mountains alone, in the same way he advises the ministers of the word to do. And I consider that those who are naturally disposed toward sound knowledge are the mountains; and those who are able to go a little beyond others in knowledge are called hills; and those who are","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"ψιλὸν τὸ πρακτέον ἐζηλωκότας λέγεσθαι νάπας· τοὺς δὲ πάντων ταπεινοτέρους τὰς ψυχὰς ὀνομάζεσθαι φάραγγας. Καὶ ἐξαρθῇ τὰ τεμένη ὑμῶν. Πᾶσι τοῖς προτιθεμένοις τὰ τῆς γνώσεως ἐξετάζειν καὶ βιοῦν κατὰ τὸν νόμον, καὶ ἢ ὀλίγον τι ὡς πρὸς τὴν γνῶσιν διαβαίνειν δυναμένοις μόνον, ἢ πλέον τοῦ πρακτικοῦ μηδὲν ζη τοῦσι καὶ ἀρκουμένοις τῷ τῆς εἰσαγωγῆς λόγῳ καὶ ἔργοις βραχέσι φησὶν ὁ λόγος τό· Ἰδοὺ ἐγὼ ἐπάγω ἐφ' ὑμᾶς ῥομφαίαν, καὶ ἐξολοθρευθήσεται τὰ ὑψηλὰ ὑμῶν, ἅτε ἐν τοῖς τοιούτοις δυναμένου εὑρί σκεσθαι τῦφον καὶ φιλοδοξίαν καὶ οἴησίν τινα. Καλὸν δὲ τὸ ἐξολοθρευθῆναι καὶ ἀφανισθῆναι φυσίωσιν καὶ οἴησιν, ἅπερ ἐστὶ τὰ ὑψηλά. Αὐτὴ δὲ ἡ λογικὴ ῥομ φαία, ὅσα παρὰ τὸν λόγον οἰκοδομοῦμεν τὰ θυσιαστή ρια οἰόμενοι δεῖν τῷ Θεῷ τὴν λογικὴν λατρείαν, συν τρίβει αὐτὰ, καὶ τὰ ἱδρύματα ἃ νομίζομεν κατα σκευάζειν τῷ θείῳ λόγῳ· ἅπερ τεμένη νῦν ὀνομάζει ὁ θεῖος λόγος. Καὶ τοῖς ὀφθαλμοῖς αὐτῶν τοῖς ἐκπορνεύουσι. Προσεφαρμοστέον τούτῳ τό· Ὃς ἂν ἐμβλέψῃ γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτῆς, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ· καὶ τὸ ἐν τῷ Δανιὴλ κείμενον περὶ τῶν παρανόμων πρεσβυτέρων ἐπὶ Σωσάννης· Οἱ δὲ παράνομοι ἐκέλευσαν ἀνακαλυφθῆναι αὐτὴν (ἦν γὰρ κατακεκαλυμμένη), ὅπως ἐμπλησθῶσι τοῦ κάλλους αὐτῆς. Καὶ τοῖς νοητοῖς δὲ ὀφθαλμοῖς πορνεύει ὁ ἀποστὰς τοῦ ἐνορᾷν τῷ κάλ λει τοῦ τῆς ἀληθείας λόγου. Οὐκ εἰς δωρεὰν λελάληκα. Οἴομαι τὸ μὴ μάτην συμβαίνειν τὰ ἐπιμεριζόμενα τοῖς ἀξίοις συστατικὰ νῦν λεγόμενα κακὰ, τοῦτ' εἶναι τό· Οὐκ εἰς δωρεὰν λελάληκα αὐτοῖς ἅπαντα ταῦτα.","english":"Those who have zealously pursued only the bare practical matter are called napas; but those who are more lowly than all in their souls are named pharangas. And your sanctuaries shall be lifted up. To all who set before themselves to examine the things of knowledge and to live according to the law, and who are able either to cross over a little in relation to knowledge only, or who seek nothing more than the practical and are content with the word of introduction and with brief works, the word says: Behold, I bring upon you a sword, and your high places shall be utterly destroyed, inasmuch as in such things conceit and love of glory and a certain self-conceit can be found. But it is good that self-inflation and self-conceit, which are the high places, be utterly destroyed and made to vanish. And that rational sword itself grinds down whatever altars we build contrary to the word, thinking that we ought to offer rational worship to God, and the foundations which we think we are constructing for the divine word—which the divine word now calls sanctuaries. And with their eyes, which commit fornication. To this must be applied: Whoever looks at a woman to desire her has already committed adultery with her in his heart; and what is written in Daniel concerning the lawless elders in the case of Susanna: But the lawless ones ordered her to be uncovered (for she was covered), so that they might be filled with her beauty. And with the intelligible eyes, he who has departed from gazing upon the beauty of the word of truth commits fornication. I have not spoken for nothing. I think that the things distributed to the worthy, now called destructive evils, do not happen in vain—this is: I have not spoken all these things to them for nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Ἀνύεται γάρ τι ἀπὸ τοῦ τάδε γίνεσθαι ὠφελουμένων τῶν πασχόντων αὐτὰ καὶ ἐπιστρεφόντων. Ἐὰν δὲ καὶ μετὰ τὰς κο λάσεις ἐπιμένωσί τινες τῇ ἁμαρτίᾳ, φησὶ διὰ Ἱερεμίου ὁ προφητικὸς λόγος· Μάτην ἐπάταξα τὰ τέκνα ὑμῶν· παιδείαν οὐκ ἐδέξασθε. Εἰκὸς γὰρ κἀκεῖ τὰ πατασσόμενα τέκνα τὰ ἔργα εἶναι τῆς κακίας, γεννή ματα ὄντα τῆς μοχθηρᾶς ψυχῆς, ὧν ἔσθ' ὅτε λυομέ νων καὶ πατασσομένων, οὐχ ἧττον μένει ἡ κακία· πολλάκις γὰρ, τῶν ἔργων ἐμποδιζομένων, καὶ ἡ κα κία ὑπεκλύεται. Κρότησον τῇ χειρὶ καὶ ψόφησον τῷ ποδί. Ὅσον ἐπὶ τῇ λέξει κελεύεται ὁ προφήτης διὰ τὸ πλῆθος τῶν βδελυγμάτων τοῦ λαοῦ σχετλιάσαι οὐ μόνον τῇ φωνῇ, ἀλλὰ καὶ τῇ ποιᾷ καταστάσει τοῦ σώματος, ἵνα αἱ μὲν χεῖρες αὐτοῦ ἐπὶ τῇ ἐκπλήξει τῇ ἐπὶ τὰ πολλὰ ἁμαρτήματα κροτήσωσιν· ὁ δὲ ποῦς σφοδρότερον τύψῃ τὸ ἔδαφος ὡς ἦχον ἀποτελεσθῆναι. Τὸ δὲ, Καὶ εἶπον, Εὖγε, παραφράζων ὁ Σύμμαχος πεποίη κεν· Ἐπένθησα καὶ ἐσχετλίασα. Καὶ ἡμᾶς οὖν δεήσει μιμουμένους τὸν προφήτην καὶ σχετλιάζειν ἀγανακτοῦντας ἐπὶ τοῖς ἁμαρτανομένοις, καὶ ἀφοσιοῦσθαι ὡς οὐδαμοῦ εὐδοκοῦντας τοῖς γινομένοις παρὰ τὸν ὀρθὸν λόγον. Τάχα δὲ καὶ κροτοῦμεν τῇ χειρὶ μὴ συμπράττοντες τοῖς ἁμαρτάνουσι· ψοφεῖν δὲ λεγόμεθα τῷ ποδὶ, μὴ συμπορευόμενοι αὐτοῖς· καὶ λέγομεν σχετλιάζοντες τὸ Εὖγε, οὐδενὶ βδελύγματι λόγῳ ἢ ἔργῳ συγκατατιθέμενοι. ΚΕΦ. Ζʹ Τάδε λέγει Ἀδωναῒ Κύριος τῇ γῇ Ἰσραήλ. Ἡγοῦμαι, ἐπείπερ ἡ προφητεία τῇ γῇ τοῦ Ἰσραὴλ λέ γεται ἡ περὶ τοῦ ἥκοντος πέρατος, ὅτι αἱ πτέρυγες τῆς γῆς οἱ διορατικώτατοί εἰσι καὶ μετεωροπόροι παρὰ πάν τας τοὺς ἐπὶ τῆς γῆς.","english":"For some benefit is accomplished by these things happening, since those who suffer them are helped and turn back. But if some persist in sin even after punishments, the prophetic word says through Jeremiah: \"In vain I struck your children; you did not receive discipline.\" For it is likely that even there the children who are struck are the works of wickedness, being offspring of the depraved soul; when these are sometimes dissolved and struck, wickedness no less remains; for often, when the works are hindered, wickedness too is weakened. Clap your hand and stamp your foot. As far as the wording goes, the prophet is commanded, because of the multitude of the people's abominations, to express indignation not only with his voice but also with a certain posture of the body, so that his hands may clap in amazement at the many sins, and his foot may strike the ground more violently so as to produce a sound. But the phrase \"And I said, 'Well done!'\" Symmachus has rendered by way of paraphrase as \"I mourned and was indignant.\" And so we too must imitate the prophet and be indignant, being vexed at the sins committed, and reject them as in no way approving of what is done contrary to right reason. Perhaps we also clap with the hand when we do not cooperate with those who sin; and we are said to stamp with the foot when we do not walk together with them; and we say \"Well done!\" in indignation, assenting to no abomination in word or deed. CHAPTER 7: Thus says Adonai the Lord to the land of Israel. I consider that, since the prophecy concerning the coming end is spoken to the land of Israel, the wings of the earth are those most far-seeing and traversing the heights beyond all who are upon the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Καὶ αὐτοὶ διὰ τὸ σῶμα λεχθη σόμενοι ἂν εἶέν πως ἐκ τῆς γῆς· καὶ εἴη ἂν ὁ Ἰσραὴλ αἱ πτέρυγες τῆς γῆς καὶ οἱ κατὰ τὸν θεῖον νόμον βιοῦν δεδιδαγμένοι· ἀπὸ τούτων γὰρ τῶν πτερύγων τῆς γῆς τέρατα ἠκούσαμεν, καθώς φησιν Ἡσαΐας· Κύριε, ἀπὸ τῶν πτερύγων τῆς γῆς τέρατα ἠκού σαμεν· τῶν, ἵν' οὕτως εἴπω, ἀπτέρων τῆς γῆς τέ ρατα λέγειν οὐκ ἐπισταμένων· πῶς γὰρ οὐ πτέρυγες τῆς γῆς οἱ πεφυκότες πτεροφυεῖν ὡς ἀετοί; Τέσσαρες δὲ πτέρυγες λέγονται τὰ γενικὰ τέσσαρα τάγμα τα, εἰς ἃ διαιρεῖται, πρῶτον μὲν καὶ πάντων ὑπερέ χων ὁ οἶκος Ἀαρὼν, ἑξῆς δὲ τούτῳ ὁ οἶκος Λευΐ· καὶ τρίτον ὁ Ἰσραὴλ, καὶ ἐπὶ πᾶσιν ὡς ἕτεροι παρὰ τούτους οἱ φοβούμενοι τὸν Κύριον. Οἶκος γὰρ Ἰσραὴλ ἤλπισεν ἐπὶ Κύριον· βοηθὸς καὶ ὑπερασπιστὴς αὐτῶν ἐστιν. Ἐν ἄλλῳ δὲ ψαλμῷ παρὰ τούτους ὀνο μάζεται οἶκος Λευΐ· καὶ εἰσὶν οἱ μὲν οἶκος Ἀαρὼν οἱ ἱερεῖς, οἱ δὲ οἶκος Λευῒ, ὡς ἂν\n\nεἴποι τις, οἱ ὑπὸ τοὺς ἱερεῖς νεωκόροι· οἱ δὲ οἶκος Ἰσραὴλ οἱ ἀπὸ τῶν ιβʹ φυλῶν· οἱ δὲ φοβούμενοι τὸν Κύριον οἱ ἀλλότριοι τοῦ Ἰσραηλιτικοῦ σπέρματος καὶ προσκείμενοι τῷ Κυρίῳ καὶ προσήλυτοι. Καὶ ἀποστελῶ ἐγὼ ἐπὶ σέ. Παρατηρητέον τοῦτο παραδόξως πεφρασμένον εἰς παράστασιν ἀποῤῥήτου καὶ θειοτάτου νοήματος. Ἐν ταῖς ὁδοῖς σου, φησὶ, ταῖς κολαζομέναις ἐκδικήσω σε. Ἀδικούμενοι γὰρ οἱ ἁμαρτάνοντες οὐκ ὑπὸ ἄλλου τινὸς ἢ ὑπὸ ἑαυτῶν ἠδικήθησαν. Καὶ οὐκ ἄλλοι καθ' ὑπόθεσιν ὄντες τῶν ἠδικημένων κολάζονται οἱ ἀδικήσαντες, ἀλλ' εἰσὶν οἱ αὐτοὶ ἐκδικούμενοι καὶ κολαζόμενοι. Ἐκδικῶν τοίνυν τοὺς ὑφ' ἑαυτῶν διὰ τὴν κακίαν ἠδικημένους ὁ Θεὸς, κολάζει αὐτοὺς καθὸ ἠδικήκασι.","english":"And they themselves, being called \"through the body,\" would in some way be from the earth; and Israel would be the wings of the earth, and those who have been taught to live according to the divine law. For from these wings of the earth we have heard wonders, as Isaiah says: \"Lord, from the wings of the earth we have heard wonders\"—that is, from those who, so to speak, do not know how to call the wingless things of the earth wonders. For how would those not be wings of the earth who are naturally able to grow wings like eagles? And four wings are spoken of—the four generic orders into which it is divided: first, and surpassing all, the house of Aaron; next after this, the house of Levi; and third, Israel; and over all, as others besides these, those who fear the Lord. For the house of Israel hoped in the Lord; he is their helper and protector. And in another psalm, besides these, the house of Levi is named; and the house of Aaron are the priests, and the house of Levi, so to speak, are those who serve under the priests as temple-keepers; and the house of Israel are those from the twelve tribes; and those who fear the Lord are those alien to the Israelite seed and attached to the Lord, and proselytes. \"And I will send upon you.\" This must be observed as paradoxically expressed, for the presentation of a hidden and most divine meaning. \"In your ways,\" he says, \"that are punished, I will avenge you.\" For those who sin, being wronged, were wronged by no one other than themselves. And those who did wrong are not punished as others, hypothetically, than those who were wronged, but they are the same persons both avenged and punished. God, therefore, avenging those wronged by themselves through wickedness, punishes them insofar as they have done wrong.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Καὶ διὰ τῆς κολά σεως μὲν ἐξαφανίζονται οἱ ἠδικηκότες, καταλείπονται δὲ οἱ ἠδικημένοι οὐδαμῶς ἔτι ἔχοντες ἐν ἑαυτοῖς τοὺς ἠδικηκότας· οὐ γὰρ ἔτι ἔχουσι τὴν ἠδικηκυῖαν αὐτοὺς κακίαν καὶ τὰ ἔργα αὐτῆς. Πρόσχες δὲ καὶ τῷ· Δώ σω ἐπὶ σὲ πάντα τὰ βδελύγματά σου· οὐ γὰρ τινὰ μὲν δίδωσι, τινὰ δὲ οὐ δίδωσιν, ἀλλὰ πάντα ἐξαφανίζει· καὶ εἰ δεῖ οὕτως εἰπεῖν, καὶ εὐεργετῶν καὶ χαρι ζόμενος τοῖς τὰ βδελύγματα πεποιηκόσιν ὁ Θεὸς, δί δωσιν ἐπ' αὐτοῖς πάντα τὰ βδελύγματα αὐτῶν, ὡς ἔστι μαθεῖν καὶ ἐκ τῶν ἐν τῷ Ἀμὼς οὕτω γεγραμ μένων· Πλὴν ὑμᾶς ἔγνων ἐκ πασῶν τῶν φυλῶν τῆς γῆς· διὰ τοῦτο ἐκδικήσω ἐφ' ὑμᾶς πάσας τὰς ἁμαρτίας ὑμῶν· οἱονεὶ γὰρ κἀκεῖ τοιοῦτόν ἐστι τὸ λεγόμενον· Ἐπειδήπερ παρὰ πάντας τοὺς ἐπὶ γῆς ὑμᾶς ἔγνων ὡς ἐμοὺς ἐπιλεξάμενος, ὅπερ ἀκόλου θόν ἐστι τῷ, Ἔγνω Κύριος τοὺς ὄντας αὐτοῦ· διὰ τοῦτο ἐκδικήσω ἐφ' ὑμᾶς ὡς ἐμοὺς (καὶ οὓς ἔγνων ἐγὼ εὐεργετῶ) πάσας τὰς ἁμαρτίας ὑμῶν. Καὶ ὡς ὁ καλός γε ἰατρός, φησὶ τό· Οὐ φείσεται ὁ ὀφθαλμός μου ἐπὶ σὲ, οὐδ' οὐ μὴ ἐλεήσω. Ὡς γὰρ ὁ φειδό μενος τῶν μείζονος τομῆς καὶ καυτηρίου δεομένων ἰατρὸς καὶ ἐλεῶν αὐτοὺς δεομένους μειζόνων βασάνων καὶ πόνων, ἐλλιπεστέραν προσάγει θεραπείαν· οὕτως ἂν ἐποίησεν ὁ λέγων· Οὐ φείσεται ὁ ὀφθαλμός μου ἐπὶ σὲ, οὐδὲ μὴ ἐλεήσω· εἴπερ ὡς ἑταῖρος ἐκήδετο καὶ ἐλεεῖ. Τὴν ὁδὸν οὖν ἑκάστου ἐπ' αὐτὸν δώσει, καὶ τὰ βδελύγματα τοῦ βδελυκτὰ ἡμαρτηκότος ἐν μέσῳ τοῦ ἡμαρτηκότος ἔσται οἱονεὶ κατανοούμενα καὶ βλεπόμενα καὶ καταγινωσκόμενα, ἵνα μετὰ ταῦτα γνῶ σιν οὗτοι περὶ ὧν ὁ λόγος, διότι Κύριος Κύριος, καὶ πῶς ἐστι Κύριος·","english":"And through punishment those who have done wrong are made to vanish, while those who have been wronged are left behind, no longer having within themselves those who wronged them at all; for they no longer have the wickedness that wronged them and its works. And pay attention also to the phrase: I will give upon you all your abominations. For he does not give some and not give others, but makes all vanish; and if one must speak thus, even by doing good and showing favor to those who have committed abominations, God gives upon them all their abominations, as one can learn also from what is written thus in Amos: Only you have I known out of all the tribes of the earth; therefore I will avenge upon you all your sins. For as it were even there what is said is of this sort: Since beyond all who are on the earth I have known you as having chosen you as my own—which follows upon \"The Lord knows those who are his\"—therefore I will avenge upon you, as my own (and those whom I have known I do good to), all your sins. And as the good physician, he says the words: My eye shall not spare you, nor will I have mercy. For just as the physician who spares those needing a greater incision and cautery, and has mercy on them when they need greater torments and pains, applies a more deficient treatment, so would he have done who says, My eye shall not spare you, nor will I have mercy—if indeed as a companion he cared for and had mercy on them. Each one's way, then, he will give upon him, and the abominations of the one who has sinfully committed abominations will be in the midst of the sinner, as it were being understood and seen and condemned, so that after these things these people may know, concerning whom the word is spoken, that the Lord is Lord, and how he is Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"καὶ ἐν τῷ Ὠσηὲ δέ φησιν· Ἐκδικήσω τὸν Ἰακὼβ κατὰ τὰς ὁδοὺς αὐτοῦ, καὶ κατὰ τὰ ἐπιτηδεύματα αὐτοῦ ἀνταποδώσω αὐτῷ· τὸ ὅμοιον κἀκεῖ ἐν τῷ ἐκδικήσω δηλῶν ὁ λόγος. Κακία μία, κακία ἰδοὺ πάρεστι. Κακίαν μίαν προαγορεύει ὁ προφήτης ἐν ᾗ τὸ πέρας ἥκειν φησὶ, τὴν τῶν Ἰουδαίων κατὰ Χριστοῦ τόλμαν· πλοκὴν δέ φησι τὴν ἀναπλήρωσιν τῶν ἁμαρτημάτων. Τούτῳ γὰρ τῷ λόγῳ καὶ οἱ Ἀμοῤῥαῖοι ἐξωλοθρεύθησαν, ὅταν ἐπληρώθησαν αἱ ἁμαρτίαι. Καὶ ὅταν δέ τις ἁμαρ τάνων πολλὰ ἕν τι μὴ ἁμαρτήσῃ, διότι τῆς μακρο θυμίας ἀπολαύει τοῦ Θεοῦ, ἐὰν μετὰ ταῦτα κἀκεῖνος προσθήσῃ τὸ ἁμάρτημα τοῖς προημαρτημένοις, εἰκό τως λεχθείη ἂν ἐπ' αὐτῷ· Κακία μία, κακία ἰδοὺ πάρεστι, ἰδοὺ ἥκει ἡ πλοκὴ ἐπὶ σέ. Ἤνθησεν ἡ ῥάβδος. Τάχα ἐπειδὴ μετὰ τὰς παιδεύσεις αἱ εὐεργεσίαι τοῦ Θεοῦ ἀναλάμπουσιν, ἀν θεῖν λέγεται ἡ ῥάβδος τῆς ἐκ τῆς διορθώσεως τοῦ παιδευομένου εὐεργεσίας. Καὶ ἐν τῷ Ἡσαΐᾳ δὲ μία τῶν περὶ Χριστοῦ προφητειῶν οὕτως ἔχει· Καὶ ἐξε λεύσεται ἡ ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄν θος ἐκ τῆς ῥίζης ἀναβήσεται. Ἥντινα καὶ προφή της νομίζω δηλοῖ, διὰ μὲν τῆς ῥάβδου τοῦ σωτηρίου λόγου τὸ ἐπιπληκτικὸν καὶ κολαστικὸν τῶν ἀκουόν των, ὅτε ἐλέγχονται· διὰ δὲ τοῦ ἄνθους τὸ ἀποτέλεσμα τοῦ ἐλέγχου καὶ τῆς ἐπιπλήξεως. Ἕκαστος οὖν ἡμῶν ὅτε αἰσθάνεται ὑπὸ ῥάβδου θείας πληττόμενος, πειρά σθω, διὰ τοῦ ὑπομένειν καὶ εὐαρεστεῖσθαι τοῖς ἀπαν τῶσιν, ἄνθος ποιεῖσθαι πρὸς τὴν ῥάβδον. Ὅρα εἰ τού του δύναται σύμβολον εἶναι ἡ τοῦ Ἀαρὼν ῥάβδος μετὰ πολὺν χρόνον ἐν ᾧ εἶχεν αὐτὴν βλαστήσασα καὶ καρπὸν ἐνηνοχυῖα·","english":"And in Hosea he says: \"I will avenge Jacob according to his ways, and according to his practices I will repay him\"—the same meaning is indicated there too by the word \"I will avenge.\" One wickedness, behold, wickedness is present. The prophet foretells one wickedness in which he says the end has come—the audacity of the Jews against Christ; and he calls \"plaiting\" the filling up of sins. For by this word the Amorites too were destroyed, when their sins were filled up. And whenever someone who sins many times does not commit some one sin, because he enjoys the longsuffering of God, if after these things he also adds that sin to those previously committed, it would reasonably be said of him: \"One wickedness, behold, wickedness is present; behold, the plaiting has come upon you.\" \"The rod has blossomed.\" Perhaps because after chastisements the benefactions of God shine forth again, the rod is said to blossom from the benefaction that comes from the correction of the one being chastised. And in Isaiah one of the prophecies about Christ reads thus: \"And a rod shall come forth from the root of Jesse, and a flower shall rise up from the root.\" Which I think the prophet also indicates: by the rod, the rebuking and punishing aspect of the saving word for those who hear, when they are reproved; and by the flower, the result of the reproof and rebuke. Let each of us, then, when he perceives that he is being struck by the divine rod, strive, by enduring and being well-pleased with what befalls him, to make a flower in response to the rod. Consider whether the rod of Aaron, which after a long time blossomed while he held it and bore fruit, can be a symbol of this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"οἱονεὶ γὰρ ῥάβδος Θεοῦ ἐκείνη, ὡς γέγραπται· Καὶ τὴν ῥάβδον τὴν παρὰ τοῦ Θεοῦ λήψῃ· ἥντινα ὁ ἐνεγκὼν ὃν δεῖ τρόπον ῥάβδον φέρειν Θεοῦ, ὕστερον οὐ μόνον ἄνθος, ἀλλὰ καὶ καρπὸν ὄψε ται ἐν\n\nαὐτῷ, ὥστε ἄξιον αὐτὸν γενέσθαι καὶ τοῦ ἀπο κεῖσθαι εἰς τὰ Ἅγια τῶν ἁγίων ἐν τῇ τοῦ μαρτυρίου σκηνῇ. Ὅτι ὅρασις εἰς πᾶν τὸ πλῆθος. Ἐκλέλοιπε γὰρ ἡ προφητεία μετὰ τὴν τοῦ Σωτῆρος ἐπιδημίαν. Κα λῶς δὲ, Εἰς ἅπαν τὸ πλῆθος· ἐπειδὴ λῆμμα κατ' ἐκλογὴν χάριτος γέγονε. Καὶ ἄνθρωπος ἐν ὀφθαλμοῖς ζωῆς αὐτοῦ. Ἐὰν ἅγιός τις ᾖ, κρατήσει ὧν κρατεῖν δεῖ, καὶ περιέσται οὐκ ἄλλῳ τινὶ ἢ τῷ ὀφθαλμῷ τῆς ἰδίας ζωῆς, ὅς ἐστιν ὁ νοῦς, ἐν ᾧ τὴν ἐν τῷ ἀληθεῖ ζωὴν βλέπομεν, καὶ περιγινόμεθα πάντων τῶν ἀντιπαλαιόντων ἡμῖν. Σαλπίσατε σάλπιγγι. Ἐπὶ πλεῖον περὶ σάλπιγ γος διειλήφαμεν ἐξετάζοντες τὸ, Σαλπίσει γὰρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα· καὶ ἵνα μὴ παλιλλογήσωμεν, οὐ προσ διατρίβομεν τῷ τόπῳ· μόνον δὲ ὑπομνήσεως χάριν λεκτέον ὅτι, εἴπερ μεῖζόν ἐστι τὸ κρίνειν τὰ σύμ παντα τοῦ κρίνειν τὰς δώδεκα φυλὰς τοῦ Ἰσραὴλ, ἢ κρίνειν τοὺς ἀγγέλους, ἢ κρίνειν τὸν κόσμον εἰρημέ νον ἐν τῷ· Καθήσεσθε ἐπὶ δώδεκα θρόνων κρίνον τες τὰς δώδεκα φυλὰς τοῦ Ἰσραὴλ, καὶ ἐν τῷ· Ἀγγέλους κρινοῦμεν· ἔν τε τῷ· Ἐν ὑμῖν κρίνεται ὁ κόσμος· ἀσκητέον ὑπὲρ τοῦ κρῖναι τὰ σύμπαντα σαλπίσαι τῇ σάλπιγγι.","english":"For that is, as it were, the rod of God, as it is written: \"And you shall receive the rod from God\"; and whoever has borne it in the manner in which one ought to bear the rod of God will later see in it not only blossom but also fruit, so that he becomes worthy also to be laid up in the Holy of Holies in the tent of testimony. \"For the vision is for the whole multitude.\" For prophecy has ceased after the coming of the Savior. And rightly: \"For the whole multitude,\" since the remnant has come to be according to the election of grace. \"And a man in the eyes of his life.\" If anyone is holy, he will hold fast to what he ought to hold fast, and he will prevail not by anything else than by the eye of his own life, which is the mind, in which we see the life that is in the truth, and we overcome all who contend against us. \"Sound the trumpet with a trumpet.\" We have discussed the trumpet at greater length, examining the passage, \"For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed\"; and so that we do not repeat ourselves, we do not linger over the passage; but only for the sake of reminder it must be said that, if indeed it is greater to judge all things than to judge the twelve tribes of Israel, or to judge the angels, or to judge the world—as it is said in, \"You shall sit upon twelve thrones, judging the twelve tribes of Israel,\" and in, \"We shall judge angels,\" and in, \"The world is judged among you\"—then one must strive, in order to judge all things, to sound the trumpet with the trumpet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Ζητητέον οὖν τὴν σάλπιγγα τοῦ Θεοῦ καὶ τὴν μεγάλην παροξυντικὴν τοῦ Θεοῦ φωνὴν τῶν στρατιωτῶν τοῦ Θεοῦ ἐπὶ τὸν κατὰ τῶν πολεμίων ἀγῶνα, ὁποίᾳ εἰκὸς ἦν χρῆσθαι τοὺς ἀπο στόλους τοσοῦτον τὰ φρονήματα διεγείροντας διὰ τῆς φωνῆς τῆς σάλπιγγος ἐπὶ τὸν κατὰ τῶν ἐχθρῶν ἀγῶνα. Ἐπειδὴ δὲ καὶ ἐν ταῖς ἑορταῖς τοῦ Θεοῦ, ὡς ἐν ἄλλοις παρεθέμεθα, σάλπιγγες παραλαμβάνονται, καὶ ταύτας ἀναληπτέον, ἵνα προτρεψώμεθα δι' αὐτῶν τοὺς καθαροὺς καὶ ἀληθεῖς Ἰσραηλίτας ἐπὶ τὸ ἑορτάζειν τὰς ἑορτὰς Κυρίου. Ἕκαστος οὖν ἡμῶν ἀκουέτω τοῦ· Ἐν σάλπιγγι ὕψωσον τὴν φωνήν σου· καί· Σαλπίσατε ἐν νεομηνίᾳ σάλπιγγι, ἐν εὐσήμῳ ἡμέρᾳ ἑορτῆς ὑμῶν. Ἀλλὰ μὴ ἔμπροσθεν ἡμῶν σαλπίσωμεν, ὡς οἱ ὑποκριταὶ ποιοῦσι· Μὴ σαλπίσῃς γὰρ, φησὶ, ἔμπροσθέν σου· ἀλλ' ἔμπροσθεν τοῦ Θεοῦ κατὰ τὸν πνευματικὸν αὐτοῦ νόμον ποιήσαντες ἑαυτοῖς τὰς λογικὰς ἐλατὰς ἀργυρᾶς σάλπιγγας ἐν ἕξει ἀποτελεστικῇ θείων φωνῶν καὶ λόγων πολεμεῖν καὶ ἑορτάζειν διδασκόντων, ἵνα οὕτω κρίνειν τὰ σύμπαντα δυνηθῶμεν. Καὶ ἐπὶ πᾶσαν κεφαλὴν φαλάκρωμα. Τάχα τοῦ ἐπὶ τοῖς ἁμαρτήμασι πένθους σύμβολον ἡ τοιαύτη λέξις. Ὥσπερ γὰρ εἰσὶν οἳ ποιοῦσι φαλάκρωμα ἐπὶ νεκρῷ, οὕτως οἱ αἰσχυνόμενοι ἐπὶ τοῖς ἰδίοις πταίσμασιν, ἀποθέμενοι τὸν κόσμον τῆς νοητῆς αὐτῶν κεφαλῆς, καὶ ξυράμενοι, φοροῦσιν ἐπ' αὐτῆς τὸ σημεῖον τοῦ πένθους. Τοῖς δὲ ἁγίοις οὐδὲν οἰκεῖον πρὸς ἐχθροὺς ἔχουσιν ἐνομοθέτησεν ὁ νόμος μὴ ποιεῖν φαλάκρωμα ἐπὶ νεκρῷ, ὅτι, φησὶν, ἅγιος εἶ Κυρίῳ τῷ Θεῷ σου. Καὶ εἰσελεύσονται ἐπ' αὐτὰ ἀφυλάκτως.","english":"One must therefore investigate the trumpet of God and the great arousing voice of God, [the voice] of God's soldiers for the contest against the enemies, of what sort it was fitting for those sent out to use, who stir up their thoughts so greatly by the sound of the trumpet for the struggle against the foes. And since also in the feasts of God, as we have set forth elsewhere, trumpets are employed, these too must be taken up, so that through them we may urge the pure and true Israelites to celebrate the feasts of the Lord. Let each of us therefore hear: \"Lift up your voice with a trumpet\"; and: \"Sound the trumpet at the new moon, on the notable day of your feast.\" But let us not sound the trumpet before ourselves, as the hypocrites do; for, it says, \"Do not sound the trumpet before yourself\"; but having made for ourselves, before God according to his spiritual law, the rational trumpets of silver, in the state that produces divine voices and words that teach us to wage war and to celebrate, so that in this way we may be able to judge all things. And upon every head baldness. Perhaps such a word is a symbol of mourning for sins. For just as there are those who make baldness for the dead, so those who are ashamed of their own failings, having put off the adornment of their intelligible head and having shaved it, wear upon it the mark of mourning. But for the saints, who have nothing in common with enemies, the law ordained not to make baldness for the dead, because, it says, \"you are holy to the Lord your God.\" And they shall enter upon them unguarded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Νομι στέον μιαίνεσθαι τὰ Ἅγια ὑπὸ τῶν μιαινόντων τὴν ἐπισκοπὴν καὶ εἰσερχομένων ἀφυλάκτως ἐπὶ τὰ τοιαῦτα. Οἷον ἀφυλάκτως λεκτέον εἰσέρχεσθαι εἰς τὰ ἅγια τῆς ἐκκλησίας, εἰ μετὰ μίξιν ἀδιαφόρως τις ἔχων πρὸς τὴν ἐν αὐτῷ ἀκαθαρσίαν ἐπιδῴη ἑαυτὸν ἐπεύχεσθαι τῷ τῆς εὐχαριστίας ἄρτῳ. Βεβηλοῖ γὰρ ὁ τοιοῦτος τὰ ἅγια καὶ ποιεῖ φυρμόν. Οὐαὶ ἐπὶ οὐαί. Πρῶτον μὲν οὐαὶ ἐν τῷ βίῳ τούτῳ κατ' αὐτὸ τὸ εἶναι αὐτὸν μοχθηρὸν, καὶ ἀσεβεῖν, καὶ μὴ ἔχειν τὴν ἐπισκοπὴν τοῦ Θεοῦ· δεύτερον δὲ οὐαὶ κατὰ τὰς μετὰ τὸν βίον τοῦτον κολάσεις. Ἀγγελία δὲ ἐπὶ ἀγγελίαν ἔσται, ἴσως τὸ μετὰ τοὺς προφήτας πολλὰ περὶ τῆς αἰωνίου κολάσεως ἀπειλήσαντας εὐαγ γελικὸν κήρυγμα τηλαυγῶς τὰ περὶ γεέννης καὶ τῶν ἄλλων ἀτελευτήτων βασάνων διεξιόν. Καὶ ζητηθήσεται ὅρασις. Ἐπὰν, ἐντυγχάνοντες τοῖς προφητικοῖς λόγοις καὶ τοῖς νομίμοις μυστηρίοις, μὴ βλέπωμεν τίνες αἱ τῶν προφητῶν ὁράσεις καὶ τί τοῦ νόμου τὸ βούλημα, τῷ καὶ τοὺς αὐχοῦντας τὴν τοῦ Θεοῦ ἱερωσύνην οὐ μόνον παρανομεῖν, ἀλλὰ καὶ ἀπολλύναι τὸν ἀληθῆ τοῦ νόμου νοῦν, τότε πληρωθή σεται τὸ Ζητηθήσεται ὅρασις ἐκ προφήτου. Ἀλλὰ φθάσαι δεῖ ἐπὶ τὸ εὑρεῖν τὴν ζητουμένην ὅρασιν ἐκ τοῦ προφήτου. Εἰ δὲ καὶ ἐξ ἱερέως ἀπώλετό ποτε νόμος, ζητεῖ πως εὑρεῖν διά τε τοῦ νοεῖν καὶ ποιεῖν ὁ ἱερεὺς τὸν νόμον, ἵνα καὶ ἄλλους χειραγωγήσῃ ἐπὶ τῇ","english":"One must consider that the holy things are defiled by those who defile the episcopate and who enter without guard into such matters. For example, one must say that a person enters without guard into the holy things of the church if, after sexual intercourse, being indifferent to the uncleanness within him, he presents himself to pray with the bread of the Eucharist. For such a person profanes the holy things and creates confusion. Woe upon woe. First, woe in this life, in that he is himself wicked and impious and does not have the episcopate of God; second, woe according to the punishments after this life. And there will be message upon message, perhaps meaning that after the prophets, who threatened many things concerning eternal punishment, the evangelic proclamation clearly sets forth the things concerning Gehenna and the other endless torments. And a vision will be sought. Whenever, encountering the prophetic words and the lawful mysteries, we do not see what the visions of the prophets are and what the will of the law is—because even those who boast of the priesthood of God not only transgress the law but also destroy the true meaning of the law—then will be fulfilled the saying, A vision will be sought from a prophet. But one must press on to find the vision that is sought from the prophet. And if at some time the law has perished from a priest, the priest seeks somehow to find it through understanding and doing the law, so that he may also lead others by the hand toward the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"τηρήσει αὐτοῦ. Καὶ ἐπὰν δὲ μὴ ἱκανοὶ συμβου λεύειν, μηδὲ ὑπὲρ τοῦ κοινοῦ τὰ δέοντα σκοπεῖν προ καθέζωνται, λεκτέον ὅτι ἀπώλετο βουλὴ ἐκ πρεσβυ τέρων. Καὶ ὁ ἄρχων ἐνδύσεται ἀφανισμὸν, εἰ μὴ ἐν δύσεται τὸν Χριστὸν Ἰησοῦν καὶ τὸν θώρακα τῆς δι καιοσύνης καὶ τὴν πανοπλίαν τοῦ Θεοῦ πρὸς τὸ δύνασθαι ἀντιστῆναι πρὸς τὰς μεθοδείας τοῦ διαβόλου. Πᾶς γὰρ ἁμαρτάνων ἄρχων ἀφανισμὸν ἐνδύσεται· καὶ αἱ χεῖρες δὲ τοῦ λαοῦ ἐκλύονται, ὅταν ὑδαρὴς καὶ ἄτακτος καὶ ἐκλελυμένη ἔσται ἡ πολιτεία τοῦ λαοῦ. Ἐπὰν δὲ τῇ ἰσχύϊ τοῦ Θεοῦ χρήσεται, τοῦ εἶναι λαὸς γῆς, καὶ γίνεται λαὸς οὐρανοῦ, ζητῶν τὴν βασι λείαν τῶν οὐρανῶν. Καὶ βουλὴ ἐκ πρεσβυτέρων. Οὐδὲ ἀνθρωπίνη βουλὴ ἔσται αὐτοῖς εἰς ὄνησιν, φησὶν, οὐδὲ ἕξουσί τι συμβούλευμα χρηστόν. Ὁ βασιλεὺς πενθήσει καὶ ὁ ἄρχων. Τὸ, Ὁ βασιλεὺς πενθήσει, συνήθως ἱστόρηται, τάχα διὰ τὸν Σωτῆρα οὐκ ἂν νομισθέντα πενθεῖν, οὐχ ἑρμηνευ σάντων τῶν Ἑβδομήκοντα τὸ ῥητὸν, ἢ μὴ εὑρηκότων τότε ἐν τῷ Ἑβραϊκῷ τὴν λέξιν. Οὐδὲ ἄτοπον, σωζο μένου καὶ τοῦ ῥητοῦ, πενθεῖν λέγειν καὶ τὸν βασιλέα, εἴγε ἔκλαυσεν ὁ Σωτὴρ ἐπὶ τὴν Ἱερουσαλήμ. Καὶ ἐν τοῖς κρίμασιν αὐτῶν ἐκδικήσω αὐτούς. Καὶ τοῖς κρίμασι τοῦ ἡμαρτηκότος κρίνει τὸν πταί σαντα ὁ Θεὸς, εἴπερ ἀληθὲς τὸ, Ὡς κρίνετε, κριθή σεσθε· καὶ τὸ, Ἐν ᾧ γὰρ κρίματι κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις· τὰ γὰρ αὐτὰ πράττεις ὁ κρίνων. ΚΕΦ. Ηʹ. Καὶ ἐγένετο ἐπ' ἐμὲ χεὶρ Κυρίου. Ἔν τισι δὲ γέγραπται, Χεὶρ Κυρίου Κυρίου.","english":"by his keeping. And whenever they are not competent to give counsel, nor sit in council to consider what is necessary for the common good, it must be said that counsel has perished from the elders. And the ruler shall be clothed with destruction, unless he puts on Christ Jesus and the breastplate of righteousness and the whole armor of God, so as to be able to stand against the wiles of the devil. For every ruler who sins shall be clothed with destruction; and the hands of the people are loosened, whenever the conduct of the people is watery and disorderly and slack. But whenever he uses the strength of God, so as to be a people of the earth, he also becomes a people of heaven, seeking the kingdom of heaven. And counsel from the elders. Neither shall human counsel be for their profit, he says, nor shall they have any good advice. The king shall mourn and the ruler. The phrase, The king shall mourn, is recorded in the usual way, perhaps on account of the Savior, who would not have been thought to mourn, since the Seventy did not interpret the saying, or did not then find the word in the Hebrew. Nor is it absurd, while the saying is preserved, to say that the king also mourns, if indeed the Savior wept over Jerusalem. And in their judgments I will take vengeance on them. And by the judgments of the one who has sinned God judges the one who has stumbled, if indeed it is true, As you judge, you shall be judged; and, For in the judgment by which you judge another, you condemn yourself; for you who judge practice the same things. CHAPTER 8. And the hand of the Lord came upon me. But in some copies it is written, The hand of the Lord, the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Καί γε ἐν ἄλλοις εἰρήκαμεν, ὅτι πολλαχοῦ τὸ ἐκφωνούμενον ἐν τῇ Κύριος φωνῇ τὸ σεβάσμιον παρ' Ἑβραίοις ἐστὶν ὄνομα τοῦ Θεοῦ, ὅ τι περ οὐ ταχέως προφέρονται. Πλὴν ἔσθ' ὅτε τὸ κύριος τάσσεται καὶ ἐπὶ τῶν δού λων κυρίου. Ἔνθα οὖν κεῖται τὸ, Κύριος Κύριος, χρὴ εἰδέναι, ὅτι τὸ μὲν ἕτερον οἱονεὶ τὸ κύριον ὄνομα καὶ ἄῤῥητόν ἐστι τοῦ Θεοῦ· τὸ δὲ λοιπὸν τὸ, Κύριος, Ἑβραίοις Ἀδωναῒ, ἐπὶ τοῦ Κυρίου τάσσουσιν, ὁτὲ μὲν προφερόμενοι τὴν φωνὴν ἐπὶ τοῦ ἀῤῥήτου ὀνόματος, ὁτὲ δὲ οἱονεὶ ἐπὶ τοῦ Κυρίου τῶν δούλων. Τὸ οὖν Ἀδωναῒ Κύριος τῷ νοήσαντι τὰ εἰρημένα περὶ τοῦ ἀῤῥήτου ὀνόματος οὐδὲν διαφέρει τοῦ Κύριος, ὡς ἐκδεδώκαμεν. Καὶ ἀνέλαβέ με τῆς κορυφῆς μου. Πλειόνων οὐ σῶν καὶ τῶν ἐσωτέρων πυλῶν, καὶ τῆς μὲν βλεπούσης πρὸς νότον, τῆς δὲ πρὸς ἀνατολὰς, καὶ ἄλλης πρὸς δυσμὰς, ἄγεται ἐπὶ τὴν βλέπουσαν πρὸς βοῤῥᾶν, ἵν' ἐκεῖθεν ἀναβλέψας ἴδῃ τὰ ἐπιφερόμενα κατὰ τῶν ἐν τῷ βορειοτικῷ τούτῳ κόσμῳ ἁμαρτανόντων. Εἰσὶ γὰρ καὶ ἄλλοι κόσμοι ἐν τῇ γῇ, ὡς δείκνυσι μὲν καὶ τὰ μαθήματα· φησὶ δὲ καὶ ὁ Κλήμης· Ὠκεανὸς ἀπέρατος ἀνθρώποις, καὶ οἱ μετ' αὐτὸν κόσμοι τοσαύταις διαταγαῖς τοῦ Δεσπότου διοικοῦνται. Καὶ ἐπεὶ πολλαὶ αἱ ἁμαρτίαι εἰσὶ τῶν ἐν τῷ προειρη μένῳ πρὸς βοῤῥᾶν κόσμῳ, διὰ τοῦτο ἐστὶ πρὸς τοῖς προθύροις πύλης τῆς προτέρας τῆς βλεπούσης πρὸς βοῤῥᾶν στήλη τῆς εἰκόνος τοῦ ζήλου, ὃν ζηλοῖ ὁ λέγων· Ἐγὼ Θεὸς ζηλωτής. Καὶ διὰ τούτου γε ζήλου τοὺς διὰ τὴν κακίαν ἀπαλλοτριωτάτους ἰδιοποιεῖται κτώμενος αὐτούς.","english":"And indeed, in other places we have said that in many passages what is pronounced in the phrase \"Lord\" is the venerable name of God among the Hebrews, which they do not readily utter. Nevertheless, sometimes \"lord\" is applied also to the servants of the Lord. Where, then, it stands, \"Lord, Lord,\" one must know that the one is, as it were, the proper and unutterable name of God; but the remaining \"Lord,\" which the Hebrews call Adonai, they apply to the Lord, sometimes pronouncing the word for the unutterable name, and sometimes, as it were, for the Lord of servants. Therefore Adonai, \"Lord,\" to one who has understood what has been said about the unutterable name, differs in no way from \"Lord,\" as we have expounded. And he took me up by the crown of my head. Since there are more inner gates also, one facing south, another toward the east, and another toward the west, he is led to the one facing north, so that from there, looking up, he might see the things brought against those who sin in this northern world. For there are also other worlds upon the earth, as both the mathematical studies show and Clement also says: \"The ocean is impassable to men, and the worlds beyond it are governed by so many ordinances of the Master.\" And since the sins of those in the aforementioned world toward the north are many, for this reason there is at the entrance of the former gate that faces north a pillar of the image of jealousy, which he who says \"I am a jealous God\" is jealous with. And through this jealousy he appropriates to himself those most estranged by reason of wickedness, acquiring them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Παρὰ μὲν οὖν ἀνθρώποις οὐχ ὁ πρωτότυπός ἐστι ζῆλος, ἀλλ' εἰκὼν τοῦ ζήλου ἐνερ γοῦσα ἢ οἰκονομοῦσα τὰς κολάσεις. Ἐν δὲ τῷ δια βόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ οὐκ ἔστιν εἰκὼν ζήλου, ἀλλ' αὐτόζηλος. Ἴδε τὰς ἀνομίας τὰς πονηρὰς ἃς αὐτοὶ ποιοῦ σι. Ποιοῦσιν εἴδωλα οἱ ἁμαρτάνοντες πρεσβύτεροι ἔνδον ἑαυτῶν κατασκευάζοντες διὰ μὲν τοῦ τῆς κα κίας ἰοῦ πᾶσαν ὁμοίωσιν ἑρπετοῦ, διὰ δὲ τῆς ἀκολάστου ἐπιθυμίας πᾶσαν ὁμοίωσιν κτήνους. Εἰ δὲ καὶ ψευδοδοξήσαιεν περὶ τῶν θείων, μάταια βδελύγματα κατασκευάζουσι· πᾶν γὰρ τὸ περὶ τῶν θείων ψεῦδος, ἅτε ἀσεβὲς τυγχάνον, καὶ μάταιόν ἐστι βδέλυγμα. Εἰσὶ δέ τινες, τοὺς, ἵν' οὕτως εἴπω, τοίχους τοῦ οἴ κου τῆς ψυχῆς ὅλους διαγεγραμμένους ἔχοντες πάσῃ ὁμοιώσει ἑρπετοῦ καὶ κτήνους, καὶ ματαίοις βδελύ γμασι, καὶ τούτοις δουλεύοντες, καὶ ὡς θεοῖς θύοντες καὶ θυμιῶντες, ὥστε τὴν ἀτμίδα τοῦ θυμιάματος ἀναβαίνειν, τουτέστι τὸ περὶ αὐτῶν θαῦμα ὑψούμενον καὶ ἐπαιρόμενον ὑπ' αὐτῶν. Ἐγγράφουσι δὲ ταῦτα ταῖς διανοίαις αὐτῶν κύκλῳ, μηδένα κενὸν καταλείποντες κακῶν ἐν αὐτοῖς τόπον, ὡς δι' ὅλον εἶ ναι","english":"Among men, then, it is not the archetypal zeal, but an image of zeal, either active or administering punishments. But in the devil and his angels there is not an image of zeal, but zeal itself. See the wicked lawless deeds that they themselves do. Those who sin make idols, the elders constructing them within themselves—through the poison of vice, every likeness of a creeping thing, and through unbridled desire, every likeness of a beast. And if they also hold false opinions about divine things, they construct vain abominations; for every falsehood about divine things, being impious, is also a vain abomination. And there are some who have, so to speak, the walls of the house of the soul entirely covered with every likeness of creeping thing and beast, and with vain abominations, and they serve these, and sacrifice and burn incense to them as to gods, so that the vapor of the incense rises—that is, the admiration concerning them, exalted and lifted up by them. And they inscribe these things on their minds in a circle, leaving no empty place for evils in themselves, so that throughout it is","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"γεγραμμένον τοῖς κακοῖς, καὶ τὸν ἱερὸν τὸν ἑβδο μάδος κύκλον μετατεθεικέναι ἀπὸ τῶν ἁγίων ἐπὶ τὰ εἴδωλα, ὥστε καὶ τὴν οἱονεὶ βεβαιότητα ἐν τοῖς χείροσιν 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, εἰσαγομένη 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, εἰσελεύσομαι πρὸς αὐτὸν, καὶ δειπνήσω μετ' αὐτοῦ. Διότι εἶπον· Ἐγκαταλέλοιπεν ὁ Κύριος. Οὐκ ἦν περί τινα ἕνα ποτὲ ἐναποτεταγμένον τόπον, ἀλλὰ περὶ τὸν ἑκάστου κοιτῶνα τὰ ἑωραμένα· καὶ κοιτῶνά 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 ταμιεῖόν σου· καὶ τό· Ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. Οὐ μακρὰν δὲ τούτων ἐστὶ καὶ ὁ λε γόμενος κρυπτὸς τῆς καρδίας ἄνθρωπος. Πιθανώτερον δέ ἐστι καὶ περὶ τούτου τοῦ κρυπτοῦ τοὺς ἁμαρτάνοντας ὑπονοεῖν, ὡς ὁρῶν οὐχ ὁρᾷ αὐτοὺς ὁ Κύριος.","english":"written for the wicked, and that they had transferred the sacred cycle of the week from the holy things to the idols, so that they even took up, as it were, a confirmation 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 each sinner's soul, being led in by the Spirit, it looks upon the porches of the court, and there is indeed a certain opening and trace in what is called the wall, through which, when it is examined more fully and dug out by the searching word, the one enlightened by the divine Spirit can see the whole, seeing after the opening also the door, through which it is possible for the same one to pass through the thing understood. And the Savior speaks about this door in the Revelation of John, as being present in each one: Behold, I stand at the door, and I knock; if anyone opens to me, I will come in to him, and I will dine with him. For they said: The Lord has forsaken. It was not ever about some one place laid out, but about the chamber of each one were the things seen; and indeed the hidden chamber, since it is the custom of Scripture to call the things pertaining to the ruling and hidden part a chamber, and sometimes also a storeroom. For such is the meaning of, Enter into your storeroom; and, He who sees in secret will repay you. And not far from these is also the so-called hidden man of the heart. But it is more persuasive also concerning this hidden one to suspect that those who sin, as though he sees, the Lord does not see them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Δύναται 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 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 σπείρονται, 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.","english":"But the phrase \"The Lord has forsaken the earth\" can 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 have not removed Providence from the heavenly and ethereal realms, being moved to shame by the order in those realms; but from the earth they have removed it and [the divine] power, saying, \"The Lord has forsaken the earth.\" Lamenting Thammuz. They say that the one called Adonis among the Greeks is called Thammuz among the Hebrews and Syrians. So then, in the literal sense, the women were seen sitting at the entrance of the gate of the house of the Lord, which faces north, and according to some ethnic custom of those outside the doors of piety, lamenting Thammuz. For they seem to perform certain rites each year: first, because they lament him as dead; second, because they rejoice over him as risen from the dead. But those skilled in the allegorical interpretation of Greek myths and of what is considered mythical theology say that Adonis is a symbol of the fruits of the earth, which are lamented when they are sown, and rise again, and for this reason make the farmers rejoice when they sprout. I therefore consider that the women lamenting Thammuz are a symbol of those who desire the things considered good in the world and bodily fruits, and who know nothing beyond material and perceptible things, grieving at the deprivation of these and taking pleasure in their presence and the possession of such things. And all such people would reasonably be considered to have womanish souls. My eye shall not spare. We must examine what \"My eye shall not spare\" means. For it is not said, \"I shall not spare.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":30,"ref":"p30","source":"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\n\nΘεοδοτίων παρατεθείκασι, τὴν Ἑβραϊκὴν, ὡς οἶμαι, λέξιν τη ρήσαντες· οὐδὲ γὰρ ἡγοῦμαι παρ' Ἕλλησι σημαίνε σθαι διὰ τῆς κάστω φωνῆς πινακίδιον γραφέως ἔχειν ἐπὶ τῆς ὀσφύος αὐτοῦ. Τῶν δὲ Ἑβραίων τις ἔλεγε, τὸ καλούμενον καλαμάριον, τουτέστι κάστω. Καὶ δὸς σημεῖον. Οἱ μὲν Ἑβδομήκοντα τῷ ἐνδεδυμένῳ φασὶ τὸν ποδήρη προστετάχθαι ὑπὸ τῆς δόξης τοῦ Κυρίου, σημεῖον δοῦναι ἐπὶ τὰ μέτωπα τῶν καταστεναζόντων καὶ ὀδυνωμένων· ὁ δὲ Ἀκύλας καὶ Θεοδοτίων φασί· Σημείωσις τοῦ Θαῦ ἐπὶ τὰ μέτωπα τῶν στεναζόντων καὶ τῶν κατοδυνωμένων. Πυνθανομένων δὲ τῶν Ἑβραίων εἴ τι πάτριον περὶ τοῦ Θαῦ ἔχοιεν λέγειν μάθημα, ταῦτα ἠκούσαμεν·","english":"I consider, then, that the visionary power of God, as it were fixing its gaze upon those whose understanding has been defiled by some evil conscience, punishes them; since our God is a consuming fire, and it consumes, clearly, the things that have taken on evil. And when it works these things, it works without sparing against the worse, by thus not sparing those to whom such things have happened. Nor will I have mercy. He signifies here that the mercy understood in the case of the devil has been mentioned; which those skilled in these matters defined as grief at the misfortune of one's neighbor; and they say that a physician or a judge ought not to show this mercy, lest, confounded by the grief that drives one to show mercy in this way, they be hindered from rendering the medical or the judicial work beneficially to the one being treated or the one being judged. CHAP. 9. And a belt of sapphire upon his loins. For instead of \"a belt of sapphire upon his loins,\" Aquila and Theodotion have placed \"the pen-case of a scribe,\" having preserved, as I think, the Hebrew expression; for I do not suppose that among the Greeks the word \"pen-case\" signifies having a writer's tablet upon his loins. And one of the Hebrews said that what is called the inkstand, that is, the pen-case. And give a sign. The Seventy say that the one clothed in the long robe was commanded by the glory of the Lord to give a sign upon the foreheads of those who groan and are in pain; but Aquila and Theodotion say: \"The mark of the Thau upon the foreheads of those who groan and of those who are in pain.\" And when we inquired of the Hebrews whether they had any ancestral teaching to say concerning the Thau, we heard these things:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"τινὸς μὲν φάσκοντος, ὅτι τὸ Θαῦ ἐν τοῖς παρ' Ἑβραίοις κβʹ στοιχείοις ἐστὶ τὸ τελευταῖον ὡς πρὸς τὴν παρ' αὐτοῖς τάξιν γραμμάτων. Τὸ τελευ ταῖον οὖν εἴληπται στοιχεῖον εἰς παράστασιν τῆς τε λειότητος τῶν διὰ τὴν ἐν αὐτοῖς ἀρετὴν στεναζόντων καὶ ὀδυνωμένων ἐπὶ τοῖς ἁμαρτανομένοις ἐν τῷ λαῷ, καὶ συμπασχόντων τοῖς παρανομοῦσι. Δεύτερος δὲ ἔλεγε σύμβολον εἶναι τὸ Θαῦ τῶν τὸν νόμον τετηρη κότων· ἐπείπερ ὁ νόμος παρ' Ἑβραίοις Θωρὰ καλεῖ ται, καὶ τὸ πρῶτον αὐτοῦ στοιχεῖόν ἐστι τὸ Θαῦ· καὶ σύμβολον εἶναι τῶν κατὰ τὸν νόμον βεβιωκότων. Τρίτος δέ τις φάσκων, τῶν καὶ εἰς τὸν Χριστὸν πε πιστευκότων, ἔλεγε τὰ ἀρχαῖα στοιχεῖα ἐμφερὲς ἔχειν τὸ Θαῦ τῷ τοῦ σταυροῦ χαρακτῆρι, καὶ προφητεύεσθαι περὶ τοῦ γενομένου ἐν Χριστιανοῖς ἐπὶ τοῦ μετ ώπου σημείου· ὅπερ ποιοῦσιν οἱ πεπιστευκότες πάντες οὑτινοσοῦν προκαταρχόμενοι πράγματος, καὶ μάλιστα ἢ εὐχῶν ἢ ἁγίων ἀναγνωσμάτων. Ὅτι ἐπλήσθη ἡ γῆ λαῶν πολλῶν. Ἀντὶ τοῦ λαῶν, αἱμάτων οἱ λοιποὶ πεποιήκασι· καὶ ἔστι παρ' αὐτοῖς σαφὲς, πάντων τῶν πρὸς θάνατον ἁμαρτα νόντων πληρουμένων αἱμάτων, διὰ τοῦ πλήθους τῶν πρὸς θάνατον ἁμαρτανόντων. Καὶ ἐὰν δὲ ᾖ τὸ παρὰ τοῖς Ἑβδομήκοντα, ὅτι ἐπλήσθη ἡ γῆ λαῶν, ἐρεῖ τὰ πολλὰ καὶ ἀλλόφυλα καὶ ξένα τῆς θεότητος ἐγγι νόμενα ἡμῖν δόγματα εἶναι, οὐ λαὸν, ἀλλὰ πολλοὺς ἀσυμφώνους λαούς. Μήποτε δὲ ἁμαρτήματά ἐστι, τὸ τὴν γῆν δέον πεπληρῶσθαι καρπῶν, ἑτέραν οὖσαν παρὰ τὴν πόλιν, τούτων μὲν εἶναι κενὴν, ἔχειν δὲ τοὺς καταλείποντας τὴν πόλιν λαὸν ἢ καὶ τὰς πόλεις.","english":"One person says that Thau is the last of the twenty-two letters among the Hebrews, in relation to their order of letters. The last letter, then, has been taken to represent the completeness of those who groan and are in pain because of the virtue in them, and who grieve over the sins committed among the people, and who suffer together with those who transgress the law. A second said that Thau is a symbol of those who have kept the law, since the law is called Thora among the Hebrews, and its first letter is Thau; and that it is a symbol of those who have lived according to the law. A third, one of those who have also believed in Christ, said that Thau, among the ancient letters, has a form resembling the figure of the cross, and that there is a prophecy concerning the sign that has come to be among Christians on the forehead—which all who have believed do when beginning any matter whatsoever, and especially either prayers or holy readings. That the earth was filled with many peoples. Instead of \"peoples,\" the rest have rendered \"bloods\"; and it is clear in their version that all who sin unto death are filled with bloods, through the multitude of those who sin unto death. And if it is the reading of the Seventy, that the earth was filled with peoples, it will mean that the many doctrines, alien and foreign to the divine nature, that come near us are not a people but many discordant peoples. Perhaps, however, these are sins: that the earth, which ought to have been filled with fruits, being other than the city, is empty of these, while those who abandon the city have a people, or also the cities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Μεμεγάλυνται δὲ σφοδρότερον ἡ ἀδικία ἔθνους Ἰσραὴλ καὶ Ἰούδα τῷ καὶ τὴν πόλιν πεπληρῶσθαι ἀδικίας καὶ ἀκαθαρσίας. Ἔχομεν δὲ ἐν ἑαυτοῖς καὶ γῆν ἣν χρὴ γεωργεῖν, καὶ πόλιν ἣν δεῖ οἰκοδομεῖν, εἴπερ ἐσμὲν Θεοῦ γεωργία, Θεοῦ οἰκοδομή. Ὧν δὲ οὐκ ἐπιμέλεται, ἀλλὰ μόνον ἔχει λαοὺς καὶ ἀδικίαν, τού των ἡ ἀδικία μεμεγάλυνται σφόδρα μόνον· ὧν δὲ οὔπω μεμεγάλυνται, ἄλλο δέει ἐπὶ τὸ μεγαλύνεσθαι· ὁμοίως καὶ ἐπὶ τῆς ἀκαθαρσίας. Πλὴν αἰτία τοῦ ταῦτα γεγονέναι ἐστὶ τὸ ὑπολαμβάνειν, ὅτι οὐ φθάνει ἡ Πρόνοια ἐπὶ τὰ ἐν τῇ γῇ. Εἶπε γὰρ, Ἐγκαταλέλοιπε Κύριος τὴν γῆν· οὐκ ἐφορᾷ ὁ Κύριος. ΚΕΦ. Ιʹ. Ὁμοίωμα θρόνου ἐπ' αὐτῶν. Οὐ θρόνον δὲ, ἀλλ' ὁμοίωμα θρόνου ὁρᾷ ὁ προφήτης· ὥσπερ καὶ ἐν τοῖς ἀνωτέρω φησὶν οὐ τὴν δόξαν Κυρίου ὁρᾷν, ἀλλ' ὁμοίωμα δόξης Κυρίου, λέγων· Αὕτη ἡ ὅρασις ὁμοίωμα τῆς δόξης Κυρίου. Καὶ οὐ θαυμαστὸν εἰ οἱ μηδέπω προσώπῳ πρὸς πρόσωπον τὰ πράγματα κατανοεῖν δυνάμενοι πάντων ἐκείνων ὁμοιώματα βλέ πουσιν, ὅτε ἀξιοῦνται τοῦ θεωρεῖν. Νομίζω δὲ, ὅτι καὶ ἐνύπνια περὶ τῶν βασιλειῶν μέχρι τῆς συντε λείας καὶ τῆς ἀναστάσεως βλέπων Δανιὴλ ἐν φαν τασίᾳ ἐγίνετο δεικνυμένων ὁμοιωμάτων αὐτῷ. Οὕτω κατὰ ὕπαρ τις βλέπων, τυπουμένου αὐτῷ τοῦ ἡγεμο νικοῦ ἀπὸ τοῦ προφητικοῦ Πνεύματος, ὁμοιώματά τινα φαντάζεται, συμβολικὰ τῶν ἀληθινῶν· μὴ συγ χωρούσης τῆς ἀνακεκραμένης πάχει καὶ γεώδει σώ ματι ψυχῆς τρανέστερον καὶ σαφέστερόν τι θεωρῆσαι. Σημειωτέον δὲ νῦν, ὅτι ὁ ἀνὴρ οὐκ ἀνενδέδυτο ποδήρη, ἀλλὰ στολήν.","english":"But the injustice of the nation of Israel and of Judah has been magnified more vehemently, in that even the city has been filled with injustice and uncleanness. And we have within ourselves also a land that must be cultivated, and a city that must be built, if indeed we are God's field, God's building. But those whom he does not care for, but merely has as peoples along with injustice—their injustice alone has been magnified greatly; whereas those whose injustice has not yet been magnified, something else is lacking for it to be magnified; and likewise also in the case of uncleanness. Moreover, the cause of these things having happened is the supposition that Providence does not reach to the things on the earth. For he said, The Lord has forsaken the earth; the Lord does not look upon it. CHAPTER 10. A likeness of a throne upon them. But the prophet sees not a throne, but a likeness of a throne; just as also in the passages above he says that he sees not the glory of the Lord, but a likeness of the glory of the Lord, saying: This was the vision of the likeness of the glory of the Lord. And it is no wonder if those who are not yet able to contemplate the realities face to face see likenesses of all those things wherever they are deemed worthy to behold. And I think that Daniel too, when he saw dreams concerning the kingdoms until the consummation and the resurrection, was in a state of phantasy, with likenesses being shown to him. Thus someone seeing in a waking vision, while his governing faculty is being impressed by the prophetic Spirit, imagines certain likenesses, symbolic of the true realities; since the soul, mingled as it is with a body dense and earthy, does not permit one to contemplate anything more translucent and clearer. And it must be noted now, that the man had not put on a garment reaching to the feet, but a stole.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Ἐπειδὴ γὰρ ἔμελλεν ἀκούειν, Εἴσελθε εἰς τὸ μέσον τῶν τροχῶν ὑποκάτω τῶν χερουβὶμ, καὶ πλῆσον τὰς χεῖράς σου ἀνθράκων πυρὸς, ἔδει αὐτὸν ἱλαρώτερον ἀμφιέννυσθαι, καθαίρειν μέλλοντα τὴν, καθὼς εἶπεν ἐν τοῖς πρὸ τού του, πεπληρωμένην πόλιν ἀνδρῶν. ΚΕΦ. ΙΑʹ. Οἱ λέγοντες· Οὐχὶ προσφάτως\n\nᾠκοδόμηνται αἱ οἰκίαι. Ὁ νοῦς τοῦ προκειμένου τοιοῦτός ἐστιν· Οὗ τοι, φησὶ, λέγουσι, νεωστὶ ὁρῶντες ἀπὸ τῆς προγε νομένης αἰχμαλωσίας οἰκοδομηθεῖσαν τὴν πόλιν, ὅτι, εἰ καὶ προσφάτως ᾠκοδόμηνται αἱ οἰκίαι, ἀλλ' ἡ πόλις αὕτη ἔοικε λέβητι πεπληρωμένῳ νεκρῶν περιεχομένων ὑπ' αὐτοῦ. Τῶν δὲ ἐν τῷ λέβητι κρεῶν λόγον ἐπέχομεν ἡμεῖς, τοῦ τῶν Βαβυλωνίων πυρὸς περικειμένου ἡμῖν, ὡς μὴ δύνασθαι ἡμᾶς φυγεῖν ἀπὸ τῆς φλογὸς τοῦ τῶν πολεμίων πυρός. Ἀλλ' οὐκ ἀλη θές ἐστι, φησὶν, ὃ εἰρήκατε. Ὅτι μεγάλη γὰρ ἡ πόλις ἐστὶν ὁ λέβης ἠληθεύσατε· οὐχὶ δὲ καὶ ὅτι ὑμεῖς τὸ ἐν μέσῳ αὐτῆς κρέα· οἱ γὰρ νεκροὶ οὓς ἐν μέσῳ αὐτῆς ἐπατάξατε, οὗτοί εἰσι τὰ κρέα· ἡ δὲ πόλις ὁ λέβης. Ὑμεῖς δὲ οὐ μενεῖτε ἐν τῇ πόλει· ἐξώσω γὰρ ὑμᾶς. Οὐκοῦν ἡ πόλις εἰ ἄλλοις ἐστὶν εἰς λέβητα, ἀλλ' οὐχ ὑμῖν· καὶ εἰ ἔσονταί τινες ἐν μέσῳ αὐτῆς εἰς κρέα, ἀλλ' οὐχ ὑμεῖς. Κρινῶ γὰρ ὑμᾶς, πρὸς αὐτοῖς τοῖς ἄκροις γενομένους τῶν τοῦ Ἰσραὴλ ὀρέων· τοσ αῦτά μου ἐπάγοντος ὑμῖν, ὅπως καὶ ὕστερον ἐπι γνῶτε, ὅτι ἐγώ εἰμι Κύριος. ΚΕΦ. ΙΓʹ. Προφήτευσον ἐπὶ τοὺς προφήτας τοῦ Ἰσραήλ. Προφῆταί εἰσιν οἱ καλῶς διακονοῦντες τῷ λόγῳ τῆς διδασκαλίας, καὶ προφητεύοντες τὰ τοῦ Θεοῦ. Καὶ ἐρεῖς τοῖς προφήταις τοῖς προφητεύουσιν ἀπὸ καρδίας αὐτῶν.","english":"For since he was about to hear, Enter into the midst of the wheels under the cherubim, and fill your hands with coals of fire, he had to be clothed more cheerfully, since he was about to purify the city that was, as he said in the passages before this, filled with men. CHAPTER 11. Those who say, Have not the houses been recently\n\nbuilt. The sense of the present passage is this: To whom, he says, do they speak, seeing recently from the former captivity that the city has been built, that, even if the houses have been recently built, yet this city resembles a cauldron filled with dead men enclosed by it. But we hold the account of the meats in the cauldron, since the fire of the Babylonians surrounds us, so that we cannot escape from the flame of the fire of the enemies. But it is not true, he says, what you have said. For that the city is a great cauldron you have spoken truly; but not also that you are the meat in its midst; for the dead whom you struck down in its midst, these are the meat; and the city is the cauldron. But you shall not remain in the city; for I will drive you out. Therefore the city, if it is a cauldron for others, yet not for you; and if there shall be some in its midst as meat, yet not you. For I will judge you, when you have come to the very peaks of the mountains of Israel; since I bring these things upon you, so that afterward you may know that I am the Lord. CHAPTER 13. Prophesy against the prophets of Israel. Prophets are those who rightly minister the word of teaching, and prophesy the things of God. And you shall say to the prophets who prophesy from their own heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Ψευδοπροφῆταί εἰσιν οἱ χρηματίζοντες τὰ ἀπὸ τῆς ἀδοκίμου καρδίας αὐτῶν, καὶ ὅσα ἡ ἐναντία δύναμις ὑπαγορεύει. Τοῦ αὐτοῦ. Ὅσα περὶ προφητῶν ἱστόρηται ἢ ψευδοπροφητῶν, λαμβάνονται εἰς πάντας διδασκά λους καὶ ψευδοδιδασκάλους, ὁρατοὺς καὶ ἀοράτους. Τοῦ αὐτοῦ. Ὁ ἀπὸ καρδίας λαλῶν ἔξω τοῦ θείου Πνεύματός ἐστι ψευδοπροφήτης. Οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὐτῶν! Ὁ πορευόμενος ὀπίσω τοῦ πνεύματος αὐτοῦ τοῖς θελήμασι τῆς ψυχῆς ἀκολουθεῖ· ὁ πορευόμενος ὀπίσω τοῦ ἁγίου Πνεύματος, ὀπίσω Κυρίου τοῦ Θεοῦ, ποιῶν αὐτοῦ τὰ θελήματα. Τοῦ αὐτοῦ. Τοῖς πορευομένοις ὀπίσω τοῦ πνεύματος αὐτῶν ὁ Ἀπόστολος λέγει· Προσεύξομαι τῷ πνεύματι, προσεύξομαι τῷ νοΐ. Καὶ ζητήσεις εἰ ἓν τὰ ἀμφότερα, ἢ οὔ· καὶ τί ταῦτα. Οἱ προφῆταί σου, Ἰσραὴλ, ὡς ἀλώπεκες. Τοῦτο τὸ γένος, μᾶλλον δὲ τὸ ζῶον, πανοῦργόν ἐστι καὶ θηριῶδες καὶ ἄγριον· καὶ οὐ μόνον εἰς τὸν κακὸν καὶ πανοῦργον καὶ ὕπουλον ἄνθρωπον λαμβάνεται, ἀλλὰ καὶ εἰς ὅμοια πνεύματα. Καὶ οὗτοι γὰρ ἐνεργοῦσι τὰ ἴδια εἰς τὴν ἔρημον ἀπὸ Θεοῦ ψυχὴν καὶ τῆς δικαιο σύνης αὐτοῦ. Ζήτει δὲ καὶ τὴν πρᾶξιν τοῦ ζώου. Οὐκ ἔστησαν ἐν στερεώματι. Τὸ ἀβέβαιον καὶ ψεῦδος καὶ ἀδύναμον ᾐνίξατο ἐν τούτῳ. Καὶ συνήγαγον τὰ ποίμνια. Τοὺς αἱρετικοὺς ἐπὶ τὴν Ἐκκλησίαν· τὰ κτηνώδη δόγματα ἐπὶ τὴν ἀλήθειαν. Οὐκ ἀνέστησαν ἐν πολέμῳ. Οὐκ ἀνέστησαν σὺν Χριστῷ, διότι οὐ συνετάφησαν αὐτῷ οἱ λέγοντες καὶ βλέποντες ἡμέραν Κυρίου ψευδῆ. Οὐχὶ ὅρασιν ψευδῆ ἑωράκατε; Ὅρασις ψευδής ἐστι τὰ κατὰ ψεῦδος νοούμενα δόγματα. Ἐν παιδείᾳ τοῦ λαοῦ μου οὐκ ἔσονται. Διάφο ροι παρὰ Κυρίου αἱ παιδεῖαι.","english":"False prophets are those who deliver oracles from their own unapproved heart, and whatever the opposing power suggests. By the same author. Whatever is recorded concerning prophets or false prophets is taken to apply to all teachers and false teachers, visible and invisible. By the same author. He who speaks from his own heart, apart from the divine Spirit, is a false prophet. Woe to those who prophesy from their own heart! He who walks after his own spirit follows the desires of the soul; he who walks after the Holy Spirit walks after the Lord God, doing His will. By the same author. To those who walk after their own spirit the Apostle says: I will pray with the spirit, and I will pray with the mind also. And you will inquire whether the two are one, or not; and what these things mean. Your prophets, O Israel, are like foxes. This kind, or rather this animal, is crafty and beastly and wild; and it is taken not only for the wicked and crafty and deceitful man, but also for similar spirits. For these too work their own works upon a soul that is desert, estranged from God and from His righteousness. But seek also the activity of the animal. They stood not in the firmament. By this he hinted at instability and falsehood and weakness. And they gathered the flocks. The heretics against the Church; the bestial doctrines against the truth. They rose not up in war. They rose not up with Christ, because those who speak and see a false day of the Lord were not buried with Him. Have you not seen a false vision? A false vision is doctrines understood according to falsehood. In the discipline of my people they shall not be. The disciplines from the Lord are various.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Ἔστι παιδεία ἡ λεγο μένη ἐν κρίσει, καὶ ἔστι παιδεία ἡ λεγομένη ἐν θυμῷ. Οὐδὲ ἐν γραφῇ οἴκου Ἰσραὴλ ἔσονται, Ἐξαλειφθήσονται γὰρ ἐκ βίβλου ζώντων. Καὶ εἰς τὴν γῆν τοῦ Ἰσραὴλ οὐκ εἰσελεύσονται. Ἐν τῇ μελλούσῃ ἡμέρᾳ δηλονότι. Διὰ τοῦτο ψευδῆ οὐ μὴ εἰδῆτε. Τουτέστιν, Οὐ μὴ συγχωρήσω εὐοδωθῆναι ὑμᾶς, ἵνα τὸ ἑξῆς πλη ρωθῇ. ΚΕΦ. ΙΔʹ. Εἰ ἀποκρινόμενος ἀποκριθῶ αὐτοῖς. Εἰ ἀποκρι νόμενος ἀποκριθήσομαι αὐτοῖς, κρίσιν ἐξ ὑμῶν· ἤτοι ἐκ τοῦ προφήτου λαμβάνει ὁ Θεός· ἢ δῆλόν φησιν ἀποκρίνεσθαι αὐτοῖς τοῖς τοιούτοις· ὅθεν ὑπερνικῶν τὴν κρίσιν, ἐπαγγέλλεται ἀποκρίνεσθαι ὡς ἐλεήμων. Ὃς ἂν θῇ τὰ διανοήματα αὐτοῦ. Ἐν τούτοις διδάσκει πῶς δεῖ ἑκάστῳ ἀποκρίνεσθαι τὰ προσφόρως συναρμοστέα, καὶ μὴ ὡς ἔτυχε· καὶ ὅτι αὐτὸς Κύριός ἐστιν ὁ ἀποκρινόμενος διὰ τοῦ προφήτου. Ἐγὼ Κύριος ἀποκριθήσομαι αὐτῷ ἐν αὐτοῖς, ἐν οἷς ἐνέχεται ἡ Διάνοια αὐτοῦ. Τουτέστιν, ἀκολου θεῖ, τέρπεται, κεκόλληται. Διὰ δὲ ταῦτα τοιαῦτα, ἅτινα παρέχει πρόφασιν τοῖς χαύνοις καὶ ἐκλελυμένοις τῇ καρδίᾳ πλαγιάζειν ἀπὸ Θεοῦ. Ἀλλ' ὅμως εἰ καὶ τοιοῦ τοί εἰσι, καὶ τοιούτοις ἔχεται αὐτῶν ἡ καρδία· ἐπειδὴ δὲ ἤθελον πυθέσθαι παρὰ Κυρίου,","english":"There is a discipline that is called \"in judgment,\" and there is a discipline that is called \"in wrath.\" Neither shall they be in the writing of the house of Israel, for they shall be blotted out of the book of the living. And they shall not enter into the land of Israel—clearly, on the coming day. Therefore you shall not know false things—that is, I will not permit you to prosper, so that what follows may be fulfilled. CHAPTER 14. If answering I answer them—that is, I will answer them; he takes judgment from you, either from the prophet God receives it, or, he says, it is clear that he answers such people; whence, overcoming judgment, he promises to answer as one who is merciful. Whoever sets his thoughts—in these things he teaches how one ought to answer each person with what is fittingly adapted, and not at random; and that the Lord himself is the one who answers through the prophet. I the Lord will answer him in those things in which his mind is held fast—that is, it follows, it takes delight, it cleaves. And through these things, such as provide an occasion for the loose and slack-hearted to turn aside from God. But nevertheless, even if they are such, and their heart is held by such things—since they wished to inquire from the Lord,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"ἀποκρίνεται αὐ τοῖς διὰ τοῦ προφήτου, ὡς χρῄζουσιν ἐπιστροφῆς, λέγων· Ἐπιστρέψατε καὶ ἀποστρέψατε, καὶ τὰ ἑξῆς. Γῆ, ἣ ἐὰν ἁμάρτῃ. Ἔθος τῇ θείᾳ Γραφῇ πολλά κις ὀνομάζειν τὸ οἴκημα ἤτοι τὴν κατάστασιν εἰς πρόσωπον τῶν οἰκούντων· καὶ πάλιν τοὺς οἰκοῦντας εἰς πρόσωπον τοῦ οἰκήματος. Ἐὰν οὖν γῆ ἁμάρτῃ, τοὺς γηΐνους διὰ τῆς γῆς ὠνόμασε· δι' ἣν αἰτίαν ἐξολοθρευθήσεται ἐξ αὐτῆς ἄνθρωπος καὶ κτῆνος. Καὶ ἄλλως ἡ γηΐνη ἕξις ἐὰν ἁμάρτῃ (πέφυκε γὰρ αὕτη ἁμαρτεῖν), ἐξολοθρευθήσεται ἐξ αὐτῆς ἄνθρωπος καὶ κτῆνος· ὁ κτηνώδης ἄνθρωπος καὶ ὁ λογικώτερος ἄνθρωπος. Οὐ γὰρ ἔστιν εἰπεῖν τὴν γῆν ταύτην ἣν πατοῦμεν εἶναι λογικὴν, καὶ αὐτὴν ἁμαρ τάνειν, ὥς τινες ἐφαντάσθησαν. Εἰ γὰρ τοῦτο δώσομεν, ὥρα τὰ πάντα λέγειν ἔμψυχα, καὶ συνηγορεῖν τοῖς τὰς μετεμψυχώσεις εἰσάγουσι. Καὶ συντρίψω αὐτῆς στήριγμα ἄρτου. Ἀντὶ τοῦ· Κατὰ τὴν ἀδικίαν τιμωρηθήσονται. Τοῦ αὐτοῦ. Ἡ γῆ ἡμῶν ἡ ἁμαρτάνουσα, ὁ ἔξω ἄνθρωπος κολάζεται τῷ αἰσθητῷ λιμῷ· καὶ ὁ ἔσω ἄνθρωπος κολάζεται τῷ νοητῷ λιμῷ, τῇ στερήσει τοῦ πνευματικοῦ ἄρτου. Ἀγωνίαν ὑπομένει καὶ ὁ ἔξω, καὶ ὁ ἔσω· καὶ ὅσα ὑπομένει ὁ ἔξω κατὰ τὸ αἰσθητὸν, τοσαῦτα ὑπομένει καὶ ὁ ἔσω κατὰ τὸ νοητόν. Τοῦ αὐτοῦ. Λέγεται καὶ ἡ ἑκάστου ἡμῶν ψυχὴ γῆ· ἡ μὲν παράδεισον γῆ ἔχουσα, ἡ δὲ ἀκάνθας· ἡ δὲ καλὴ λέγεται, ἡ δὲ πονηρά. Καὶ ταῦτα δηλοῖ ἡ παραβολὴ τοῦ Κυρίου. Καὶ ἐὰν ὦσιν οἱ τρεῖς ἄνδρες οὗτοι ἐν μέσῳ αὐτῆς, Νῶε, Ἰὼβ, Δανιήλ.","english":"He answers them through the prophet, as they need conversion, saying: \"Turn and turn away,\" and the rest. \"A land, if it sins.\" It is a custom of the divine Scripture often to name the dwelling, that is, the condition, in the person of those who dwell, and again those who dwell in the person of the dwelling. If, then, a land sins, he has named through the land those who are earthly; for which reason man and beast shall be destroyed from it. And in another way, if the earthly disposition sins (for it is its nature to sin), man and beast shall be destroyed from it: the beast-like man and the more rational man. For it cannot be said that this land which we tread is rational and itself sins, as some have imagined. For if we grant this, it is time to say that all things are ensouled, and to side with those who introduce metempsychoses. \"And I will break its staff of bread.\" Instead of: They shall be punished according to their injustice. Of the same. Our land which sins, the outer man is punished with sensible famine; and the inner man is punished with intelligible famine, by the deprivation of spiritual bread. Both the outer and the inner man endure agony; and as much as the outer man endures according to the sensible, so much does the inner man also endure according to the intelligible. Of the same. The soul of each of us is also called a land: one having a land of paradise, another thorns; and one is called good, another evil. And the parable of the Lord makes these things clear. \"And if these three men be in the midst of it, Noah, Job, Daniel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Πρόσωπά ἐστι τῶν ἁγίων τούτων λαμβανόμενα, πᾶς ὃς ἐὰν μὴ φθείρῃ τὸν βίον ἑαυτοῦ ἐπὶ γῆς, οὐ ποιούμενος ὅλος τῇ σαρκὶ διὰ τοῦ ποιεῖν αὐτὸν τὸ φρόνημα τῆς σαρκὸς, ὥστε χρηματίσαι αὐτὸν ὅλον σάρκα, ἀλλὰ φαινόμενος ὡς φωστὴρ ἐν κόσμῳ, ἐπέχων λόγον ζωῆς ἐν μέσῳ γενεᾶς σκολιᾶς καὶ διεστραμμένης, ὥστε χρηματίσαι πρὸς αὐτὸν τὸν Θεὸν, ὅτι, Σὲ εἶδον δίκαιον μόνον ἐν τῇ γενεᾷ ταύτῃ. Πᾶς οὖν ὁ τοιοῦτος Νῶέ ἐστι, καὶ τὰ ἱστορούμενα ἐπ' ἐκείνου ἀνάγεται καὶ ἐπὶ τοῦτον· τῇ γὰρ καταστάσει γεγόνασιν ἴσοι ἀμφότεροι, ὥστε χρηματίσαι αὐτοὺς Νῶε. Τοῦ αὐτοῦ. Πᾶς ὃς ἐὰν θῇ ἐπὶ τῇ καρδίᾳ αὐτοῦ μὴ μιανθῆναι ἐν τοῖς βρώμασι καὶ τοῖς πόμασι τοῦ νοητοῦ Ναβουχοδονόσορ, ἀλλὰ κακῶσαι τὴν ψυχὴν αὐτοῦ νηστείαις ἐν τῇ Βαβυλῶνι ταύτῃ διὰ τὴν γνῶ σιν τῆς ἀληθείας, ὁ τοιοῦτος Δανιήλ ἐστι, καὶ τὰ ἱστο ρούμενα ἐπ' ἐκείνου ἁρμόσει καὶ ἐπὶ τούτῳ λέγεσθαι· μία γὰρ κατάστασις, καὶ τῆς αὐτῆς ἕξεως οἱ ἀμφό τεροι, ὡς καλεῖσθαι αὐτοὺς Δανιήλ. Τοῦ αὐτοῦ. Πᾶς ὃς ἐὰν ᾖ ἄμεμπτος ἐν βίῳ, ἀλη θινὸς ἐν θεοσεβείᾳ, ὥστε ἀπέχεσθαι αὐτὸν ἀπὸ κακοῦ παντὸς, ὥστε παραζηλοῦσθαι ἐπ' αὐτῷ τὸν διάβολον, καὶ πάντα γενικὸν πειρασμὸν ἐπαγαγεῖν αὐτῷ ἐν πειρασμοῖς, καὶ οὐκ ὀκλάσῃ ἕως λόγου χειλέων· ὁ τοιοῦτος Ἰώβ ἐστι, καὶ τὰ ἱστορούμενα ἐπ' ἐκείνῳ ἁρμόσει καὶ ἐπὶ τούτῳ. Ἀμφότεροι γὰρ ἴσοι ἐν μιᾷ ἕξει ἐν Κυρίῳ, καὶ Ἰὼβ κληθήσονται ἀμφότεροι. Εἰ υἱοὶ καὶ θυγατέρες σωθήσονται. Υἱοὺς ἔχει ὁ Δανιὴλ κατὰ τὴν αὐτὴν πνευματικὴν γενεὰν, οὓς ἐγέννησεν ἡ προφητεία αὐτοῦ· υἱοὺς γὰρ σαρκικοὺς οὐκ ἔσχεν· εὐνοῦχος γὰρ ἦν, ὥς φασι. Καὶ δῆλον·","english":"These are the persons of these saints, taken [as types]: everyone who does not corrupt his own life on earth, not becoming wholly [devoted] to the flesh by doing the mind of the flesh, so as to be called wholly flesh, but appearing as a light in the world, holding fast the word of life in the midst of a crooked and perverse generation, so as to be addressed by God Himself: \"You alone I have seen to be righteous in this generation.\" Everyone, then, who is such is a Noah, and the things recorded of that man are applied also to this one; for both have become equal in condition, so as to be called Noah. Of the same author. Everyone who sets it upon his heart not to be defiled by the foods and drinks of the spiritual Nebuchadnezzar, but to afflict his soul with fastings in this Babylon for the sake of the knowledge of the truth, such a one is a Daniel, and the things recorded of that man will fitly be said also of this one; for there is one condition, and both are of the same disposition, so as to be called Daniel. Of the same author. Everyone who is blameless in life, true in piety, so as to abstain from every evil, so as to provoke the devil to envy against him and to bring every kind of trial upon him in temptations, and he does not waver even to the word of his lips—such a one is a Job, and the things recorded of that man will fitly apply also to this one. For both are equal in one disposition in the Lord, and both will be called Job. Whether sons and daughters will be saved. Daniel has sons according to the same spiritual generation, whom his prophecy begot; for he did not have fleshly sons, for he was a eunuch, as they say. And it is clear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"ὑπὸ τούτων γὰρ παρεδόθη τῷ ἀρχιευνούχῳ. Ἐὰν οὖν οἱ τρεῖς οὗτοι ἄνδρες, Νῶε, καὶ Ἰὼβ, καὶ Δανιὴλ, εὑρεθῶσιν ἐν τῇ ἁμαρτούσῃ γῇ, οὗτοι ἐν τῇ δικαιο σύνῃ αὐτῶν σωθήσονται· ὡσεὶ ἔλεγε· Καὶ ἐὰν εὑρεθῶσιν ὡς Νῶε, καὶ Ἰὼβ, καὶ Δανιήλ. Ἐὰν υἱοὶ καὶ θυγατέρες ὑπολειφθῶσιν. Ἀντὶ τοῦ, οὐχ ὑπολειφθήσονται. Αὐτοὶ μόνοι Νῶε, καὶ Δανιὴλ, καὶ Ἰὼβ ἐν τῇ δικαιοσύνῃ αὐτῶν ῥύσονται τὰς ψυχὰς αὐτῶν, τὰς ἰδίας δηλονότι· ἔστι γὰρ καὶ ἀλλαχοῦ τῆς θεοπνεύστου Γραφῆς τοιοῦτον εἶδος φρά σεως, ἄρνησιν ἔχον πρόδηλον, ὡς τὸ εἰρημένον τῷ Ἠλίᾳ πρὸς τὸν Ἀχαάβ· Ζῇ Κύριος ὁ Θεὸς τῶν δυνάμεων, ὁ Θεὸς Ἰσραὴλ, ᾧπέρ ἐσμεν ἐνώπιον αὐτοῦ, εἰ ἐπὶ τὰ ἔτη ταῦτα δρόσος καὶ ὑετὸς ἀνὰ πᾶσαν γῆν ἔσται. Οὕτω καὶ ὁ Κύριος ἐν τῷ κατὰ Μάρκον Εὐαγγελίῳ, ὅτι, Ἡ γενεὰ αὕτη σημεῖον ἐπιζητεῖ. Ἀμὴν, ἀμὴν λέγω ὑμῖν, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον· τουτέστιν οὐ δοθήσεται. Καὶ τὸ ἐν Ψαλμοῖς εἰρημένον τούτοις ὅμοιον· Ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσιν. Ἀντὶ γὰρ τοῦ, οὐκ","english":"For by these they were handed over to the chief eunuch. If, then, these three men—Noah, Job, and Daniel—are found in the land that sins, they in their righteousness will be saved; as if he were saying: And even if they are found as Noah, Job, and Daniel. If sons and daughters are left remaining. Instead of: they will not be left remaining. They alone—Noah, Daniel, and Job—in their righteousness will deliver their souls, clearly their own; for there is also elsewhere in the God-inspired Scripture such a form of expression, having an evident denial, as what was said by Elijah to Ahab: As the Lord God of hosts lives, the God of Israel, before whom we stand, if in these years there shall be dew and rain upon all the earth. So also the Lord in the Gospel according to Mark: This generation seeks a sign. Amen, amen I say to you, if a sign shall be given to this generation—that is, it shall not be given. And what is said in the Psalms is similar to these: As I swore in my wrath, if they shall enter into my rest. For instead of: they shall not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"εἰσελεύσονται, εἴ ρηται. Οὗτοι ἐξάγουσιν υἱοὺς καὶ θυγατέρας. Τοῦτο κατὰ ἐρώτησιν ἀναγνωστέον· Εἰ ἐκείνοις, φησὶ, μίαν ἐκδίκησιν ἠπειλημμένοις οὐκ ἀρκήσουσι Νῶε καὶ Δα νιὴλ καὶ Ἰὼβ, οὗτοι δυνήσονται, τῶν τεσσάρων ἐκδικήσεων 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. Ι ʹ. 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 Διαθήκας, 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.","english":"They shall enter, as it is said. These bring out sons and daughters. This must be read as a question: If, he says, Noah and Daniel and Job, when one vengeance had been threatened, will not suffice them, will these be able, when the four vengeances are brought on, to lead out their sons and daughters from destruction? Behold, they themselves shall go forth to you who were taken captive beforehand, and by the comparison of the evils that came upon them you shall be comforted, having suffered many fewer things. CH. 15. Of the things that are in the woods of the forest. The wild things of the forest must be understood there also, the pine and the like. And by this he wishes to compare Israel to the rest of the nations, as a vine that has enjoyed the cultivation of the law, the promises of priests and prophets, and the holy temple, and many of the wonders, fire consuming the sacrifices of its own accord, a voice borne from the mercy seat of the cherubim, and other such things. They shall come forth from the fire. When they are recalled from the captivity of Nebuchadnezzar, another captivity, that of Vespasian, that is through Titus, shall take them. He signifies the continuity of their misfortunes. CH. 19. And they did not bind your breasts. He who has come to be in the first contemplation does not nurse outside of wisdom, but is nourished within from it. Well, then, have some said that the two breasts are the two Testaments, from which infants nurse; and those who nurse are these, from whom the Lord established praise, to destroy the enemy and the avenger. Neither did your eye spare. That is, you did not sympathize with yourself, sparing yourself so as to do even one of the things foretold, that you might move me also to sympathy. And they passed through you also.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"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 χάριτος, καὶ δόξης, καὶ ἀγαλλιάσεως, ἐκ τοῦ ἑνὸς καὶ ἀτρέπτου, καὶ ἀπαθοῦς καὶ παντοδυνάμου Θεοῦ. Τοῦ αὐτοῦ. Συμπάσχει ὁ Θεὸς τῷ ἐλεῆσαι· οὐ γὰρ ἄσπλαγχνος ὁ Θεός. Καὶ ἔλουσά σε ἐν ὕδατι. Τῷ λουτρῷ καὶ τῇ χάριτι τοῦ ἁγίου Πνεύματος, καὶ τῷ ἁγιοποιῷ λόγῳ. Καὶ ἔχρισά σε ἐν ἐλαίῳ. Χρίσμα ἐστὶν ἐνοίκησις 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. Δύναται 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.","english":"God is impassible, as he is also immutable and uncreated. But his providences are manifold, according to the manifold variety of those who are governed; for he is the maker of all things; so that some economies are spirited, and others jealous in form; and likewise for the spiritual servants there are economies of grace, and glory, and exultation, from the one and immutable, and impassible and almighty God. From the same. God suffers with compassion; for God is not without pity. And I washed you in water. By the washing and 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 varied things. The varied garment is the disposition adorned from varied virtues, from doctrines of truth and pious action. And I put a hyacinth on you. He adorned the pure movement with a hyacinth, stripping from it the deadness that had been brought in upon it. And it is also a symbol of the whole life. From the same. But one can also fit these things to the soul, calling the shoe the unimpededness of works; and the belt, the securing of the thoughts of the mind; and the cloak, standing fixed upon the truth while looking downward; and the bracelets, doing nothing of what is improper; and the necklace, boldness of speech in what is good; and the little wheels, obedience concerning the law; and the crown of boasting, the promise of God, which he has appointed for those who succeed. And I girded you with fine linen. Fine linen is altogether a symbol of truth and of true chastity; instead of, I made you my own, like some cheap woman to be led about unseemly and ungirded. From the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Περιβόλαιον δὲ κἀκεῖ τὸ ἡμιφόριον. Τρίχαπτον δὲ κἀκεῖ τὸ ἀπὸ χρυσοῦ κατεσκευασμένον. Τοῦ αὐτοῦ. Δίδωσιν 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 συνιστάμενος τῷ ἡγεμονικῷ. Τοῦ αὐτοῦ. Τρίχαπτά ἐστιν, οἷον ὡσεὶ ἔλεγε, σφόδρα ἰσχνὰ νοήματα, βαθέα, ἢ ποικίλα δὲ διὰ τὰ διάφορα εἴδη τῆς ἀρετῆς. Καὶ τὸ\n\nθυμίαμα. 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 νοούμενον πάροδος λέγεται. Καὶ ἐξεπόρνευσας τρισσῶς. Ἀντὶ τοῦ, πολλαχοῦ· 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.","english":"And the half-cloak is there also a covering. And the hair-cloth is there also that which is made of gold. Of the same. God gives bracelets for the hands of the soul, occasions of good deeds, as also the deeds themselves by the power of the Holy Spirit. For the bracelets are a symbol of action. Of the same. An earring is about the nostril, the most fragrant true knowledge of the mysteries. Of the same. And the little wheels about the ear, as it were a great golden earring, the divine oracles, from which the mind composes for itself the knowledge of the truth. Of the same. A crown of boasting is the work that cannot be taken away, perfected in doctrines of truth. Of the same. The ornament is of gold and silver, that which is constituted in the ruling faculty from divine thoughts and sacred words. Of the same. Hair-cloths are, as it were, so to speak, very slender thoughts, deep, or varied because of the different kinds of virtue. And the\n\nincense. Incense and oil is the prayer sent up to God from the mind with knowledge, in which God takes delight. And you led your legs in every passage. He hinted at the movement of the mind through the leg, in which it was moved into every passage. And a passage is said to be that which does not walk according to the truth; for the truth said, I am the way. Therefore everything that is understood contrary is called a passage. And you played the harlot three times. Instead of, in many places; for the three times are taken for the whole age. Sodom your sister. Sodom is a symbol of practical wickedness, that is, of sin through the flesh. This one and her daughters. The daughters of Sodom are souls that have not learned that everyone who exalts himself will be humbled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"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 παραπικραίνοντα. 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 παραδίδωσιν ὁ Θεὸς, ἀλλὰ προσελθὼν τῇ ἐκ τῆς ἁμαρ τίας ἀναπαύσει. Διὸ 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·","english":"And its daughters he calls the remaining cities. Observing in the Scripture the difference of sins, both small and great, the extremity of wickedness is pride, the passion of the author of evil; into which the Sodomites also appear to have fallen; and seek this. CHAPTER 17. Say now to the house of Israel that provokes me bitterly. Bitterness is sin; for grievous things are called bitter. On 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 her, and has given himself over to sin, has given place to the devil, the intelligible Nebuchadnezzar, to come up against him, and to cast down the wall of Jerusalem round about (the conduct of self-control), through the chief cook, the life of intemperance; and he will lead away a complete captivity from Jerusalem, from virtue, into Babylon, and will plant it in Canaan. And I will bring him in under a curse. The devil, bringing those whom he brings into his covenant, brings them in under a curse; for he calls the agreements and the oath a curse. Who has dishonored my curse. A man dishonors the curse of God who does not endure in the discipline which God delivers him to, but comes to the rest that is from sin. Therefore such a one shall not escape. And I will take for myself from the elect. And after these things I will take for myself from the elect of the cedar. After those who have been delivered to her have been disciplined, the things set before us shall be. According to the literal sense he prophesies the conversion of that people; but the elect of the cedar are the apostles and those like them, the seed according to election.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"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 φυτευθεῖσαν ὑπὸ τοῦ Θεοῦ ἐν τῷ ὄρει τῷ ὑψηλῷ. 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.","english":"But according to the anagogical sense, he calls the renewed disposition, brought about through discipline, a good nature. I will plant it on a high mountain. A high mountain is the knowledge of the truth, Christ. And I will hang him on a lofty mountain; a lofty mountain is the heavenly place, and the fitting disposition. And it shall become a great cedar. He means the Church, and the word according to it, under which the unclean birds and the unclean winged creatures shall one day rest. By the same author. He who has been winged by the words of God shall rest under the great cedar, which was planted by God on the high mountain. And its branches shall be restored. They shall be restored in Christ. With this the prophecy comes to rest. And all the trees of the field shall know that I am the Lord. A tree is a rational nature; a field is either the breadth of the words, or the lower places. He who brings low a high tree. A high tree is the people once exalted in virtue; but exalted also in wickedness, on account of which it was also brought low. And he who exalts a low tree. A low and humble tree is the people of the Gentiles; low in sins; low because it began from below, so to speak, from discipline it shall be exalted to the summit, according to what is written: The last shall be first. And he who dries up a green tree. A green tree is that which lives in the life of righteousness; and a dry tree is that which lives in the life of sin; therefore it is also dried up. By the same author. For there is an intelligible tree, a rational nature, which began from the middle, not yet living in righteousness. Chapter 18. The fathers ate a sour grape.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Διδάσκει 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 ὄμφαξ ἐκ τῆς\n\nἀμπέλου ἐστὶν, οὕτω καὶ ἡμεῖς, ἐὰν ὡς ἕλκουσιν αἱ φυσικαὶ κινήσεις ἀκολουθήσωμεν ἐν τῇ πρώτῃ ἡλικίᾳ, ὄμφακά ἐσμεν τρώγοντες. Τοῦ αὐτοῦ. Ὄμφαξ ἐστὶν ἡ ἁμαρτία· αἱμωδια σμὸς ἡ ἐν τῇ ἁμαρτίᾳ ἐστὶ δι' αὐτῆς νεκρότης· ὀδόν τες, ἡ δύναμις τῆς ψυχῆς. Ἐὰν γένηται ἔτι λεγομένη ἡ παραβολή. Αἱ παραβολαὶ οὐ κατὰ τὰ πράγματα ἀκούονται, ἀλλὰ κατὰ ἀναγωγήν. Ὁ εἰπὼν νόμος, ἀποδίδοσθαι ἁμαρ τίας πατέρων ἐπὶ τέκνα, εἶπεν, ὅτι οὐκ ἀποθανοῦνται υἱοὶ ὑπὲρ πατέρων. Οὐκ ἔστι γὰρ ἄλλον ὑπὲρ ἄλλου, πατέρα ὑπὲρ υἱοῦ, ἢ ἀνάπαλιν, ἀπολαβεῖν ἁμαρτίας. Ἡ ψυχὴ ἡ ἁμαρτάνουσα, αὐτὴ ἀποθανεῖται. Θνῆσιν τῆς ἁμαρτίας, κατὰ στέρησιν τοῦ εἰπόντος· Ἐγώ εἰμι ἡ ζωή. Ἄνθρωπος ὃς ἔσται δίκαιος. Ἄνθρωπός ἐστι δίκαιος ποιῶν κρίμα, ὁ μηδὲν ἀκρίτως ποιῶν, ἀλλὰ κεκριμένως ἐν δικαιοσύνῃ. Ἐπὶ τῶν ὀρέων οὐ φάγεται. Τὴν βρῶσιν ἐκείνην τὴν τῶν ὑψωμάτων, τῶν ἐπαιρομένων κατὰ τῆς γνώ σεως τοῦ Θεοῦ. Ὄρη δέ ἐστι νοητὰ, τασσόμενα ἐκ τῶν ἐναντίων, οἱ ταῦτα γεννήσαντες. Πρὸς τὰ εἴδωλα οἴκου Ἰσραήλ. Κατὰ τὴν διά νοιαν τῶν παθῶν τὰ εἴδωλα λέγει. Πρὸς τὴν γυναῖκα ἐν ἀφέδρῳ οὖσαν. Τὰς τῆς καθάρσεως ἡμέρας· ἐκ τούτου κατὰ μέρος ἐθίζων εἰς σωφροσύνην ἀκροτάτην. Τὸ ἀργύριον αὐτοῦ ἐπὶ τόκῳ οὐ δώσει. Τόκος λέγεται τὸ ᾀδόμενον ἐπὶ ἀργυρίου·","english":"In these words he teaches that what is said in the laws of Israel—that the sin of fathers is repaid upon children—is a parable requiring careful comparison. From the same author. The transgression is a sour grape. It is called a sour grape because it consists of impulses drawn from our natural constitution. Just as the sour grape is naturally from the vine, so too we, if in our first age we follow where the natural motions draw us, are eating sour grapes. From the same author. The sour grape is sin; the setting of the teeth on edge is the deadness that is in sin through it; the teeth are the power of the soul. If the so-called parable should come to pass. Parables are not heard according to the literal facts, but according to the anagogical sense. The law that said the sins of fathers are repaid upon children also said that sons shall not die for fathers. For it is not possible for one to receive the sins of another—a father for a son, or the reverse. The soul that sins, it shall die. The death of sin is according to the deprivation of him who said, I am the life. A man who shall be righteous. A righteous man is one who does judgment, who does nothing without judgment, but with judgment in righteousness. He shall not eat upon the mountains. That food of the heights, of those who exalt themselves against the knowledge of God. And the intelligible mountains are those set in opposition, those who begot these things. Toward the idols of the house of Israel. According to the understanding of the passions he calls them idols. Toward a woman in her separation. The days of purification; from this, training them in part toward the utmost chastity. He shall not give his silver at interest. Interest is what is sung over silver.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"πλεονασμός ἐστι τὰ ἐπὶ τῶν λοιπῶν διδόμενα βρωμάτων ἢ πομάτων. Λοιμός ἐστιν ὁ λυμαινόμενος, οἱονεὶ ὁ ἅρπαξ, ἄδικος, καταπίνων πάντα. Καὶ χέοντα αἷμα. Αἷμά ἐστι σύμβολον ζωτικῆς δυνάμεως ψυχῆς. Καὶ πτωχὸν καὶ πένητα. Πλούσιον οὐ δύναται καταδυναστεῦσαι ὁ λοιμός. Λύτρον γὰρ ψυχῆς ἀν θρώπου, ὁ ἴδιος πλοῦτος· πτωχὸς δὲ οὐχ ὑφίστα ται ἀπειλήν. Πλούσιός ἐστιν ὁ πλουτῶν ἐν ἔργοις ἀγαθοῖς, ἐν λόγῳ Θεοῦ, καὶ ἐν πάσῃ γνώσει. Καὶ εἰς τὰ εἴδωλα ἔθετο τοὺς ὀφθαλμοὺς αὐτοῦ. Πάντα τὰ ἀναπεπλασμένα εἴδωλά εἰσι. Τιθέασι δὲ ταῦτα ἐν ἀποκρύφῳ οἱ αἱρετικοί. Ἐὰν δὲ γεννήσῃ υἱόν. Ἡ γένεσις ἡμῶν κατὰ σάρκα οὖσα· ταύτης καὶ πατέρας καὶ μητέρας ἔχο μεν. Οὐ γάρ ἐστι ψυχῆς μήτηρ ἢ πατήρ· ταύτης γὰρ ὁ Θεὸς μόνος ἐστὶ ποιητὴς καὶ πατήρ, Καὶ τοῦτο δι δάσκων ὁ Θεὸς λέγει, ὅτι, Πᾶσαι αἱ ψυχαὶ ἐμαί εἰσι· καὶ ἑκάστη ψυχὴ ἰδίαν ὑπόστασιν ἔχει, ἐν τῷ ἰδίῳ λόγῳ ἱσταμένη, καὶ οὐκ ἐν ἄλλῳ. Καὶ οὐκ ἔστιν εἰπεῖν ἄλλην ὑπὲρ ἄλλης τὰς ἁμαρτίας ἀποτίνειν. Ἐν τῷ παραπτώματι αὐτοῦ ᾧ παρέπεσε. Πάντα τὰ παραπτώματα ἓν παράπτωμα λέγει· καὶ πάλιν τὸ ἒν τὰ πολλὰ εἰκονίζεται. Καὶ παρέπεσε παράπτωμα ἐκεῖνος ὁ λαὸς, ἀποκτείνας τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν. Παραπίπτει δὲ ὁ καθεὶς, ἀπολλύων τὸν λόγον εἰς ἀλογίαν. Οὐ κατορθοῖ ὁδὸς Κυρίου. Ἰσραὴλ λέγουσιν, ὅταν ἴδωσι τὰ ἔθνη εἰσερχόμενα. Οὐχὶ ἡ ὁδὸς ὑμῶν οὐ κατορθοῖ; Ἐφ' ὑμῖν ἐστιν. Ἀποῤῥίψατε ἀσεβείας ὑμῶν ἀφ' ἑαυτῶν. Καὶ ποιήσατε ἑαυτοῖς καρδίαν καινήν. Καὶ πῶς τοῦτο γενήσεται;","english":"It is a redundancy—the things given among the rest of foods or drinks. A plague is one that ravages, as it were the rapacious man, the unjust, swallowing everything. And shedding blood. Blood is a symbol of the soul's vital power. And the poor and the needy. The plague cannot overpower a rich man. For the ransom of a man's soul is his own wealth; but a poor man does not withstand a threat. Rich is he who is rich in good works, in the word of God, and in all knowledge. And he set his eyes upon the idols. All things molded into images are idols. And heretics set these in secret. If he begets a son. Our begetting is according to the flesh; of this we have both fathers and mothers. For there is no mother or father of the soul; for God alone is its maker and father. And teaching this, God says, that All souls are mine; and each soul has its own subsistence, standing in its own reason, and not in another. And it is not possible to say that one pays the sins of another. In his transgression in which he transgressed. He calls all transgressions one transgression; and again the one is imaged by the many. And that people transgressed by transgression, having killed our Lord Jesus Christ. And each one transgresses, destroying the word into unreason. The way of the Lord does not prosper. Israel says this when they see the nations entering. Is not your way the one that does not prosper? It is in your power. Cast away your ungodliness from yourselves. And make for yourselves a new heart. And how will this come to be?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Ἐὰν ἐκδυσώμεθα τὸν παλαιὸν ἄν θρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ ἐνδυσώμεθα τὸν νέον, τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ' εἰκόνα τοῦ κτίσαντος αὐτόν. Ὅταν ἀναβῶμεν ἀπὸ τῶν γηΐνων πραγμάτων εἰς τὸ ἀνώγεων τὸ μέγα τὸ σεσαρωμένον ἀπὸ πάσης κακίας, καὶ κεκοσμημένον δὲ καὶ ἐστρωμένον τελείᾳ ἀρετῇ, καὶ ἑορτάσωμεν μετὰ Ἰη σοῦ, λαβόντες τὸ ποτήριον τῆς καινῆς Διαθήκης, καὶ τὸν τύπον τοῦ σώματος αὐτοῦ ποιούμενοι ἐν τῷ θνητῷ ἡμῶν σώματι διὰ τῆς μετοχῆς αὐτοῦ. ΚΕΦ. ΙΘʹ. Τί ἡ μήτηρ σου σκύμνος ζῶν ἐν μέσῳ λεόν των; Τροπολογεῖται εἰς λέοντα, εἰς ἕκαστον θηρίον κατὰ τὴν ἕξιν τὸ λογικὸν, καὶ εἰς πᾶν ζῶον καὶ ἑρπετόν. Τοῦ αὐτοῦ. Μητέρα τοῦ λέοντος ᾐνίξατο τοῦ ἄρ χοντος Ἰσραὴλ συναγωγήν· ἥτις καὶ αὐτὴ ἀπεθηριώθη ἐν πολλοῖς, καὶ μάλιστα ὅτε ἔδωκε τὴν φωνὴν αὐτῆς ἐπὶ τὸν Δεσπότην αὐτῆς, λέγουσα· Ἆρον, ᾆρον, σταύρωσον αὐτόν. Τοῦ αὐτοῦ. Πολλοὶ τῶν ἀνθρώπων οὐδὲν διαφέ ρουσι, μᾶλλον δὲ καὶ χείρους εἰσὶ θηρίων τῇ ὠμότητι καὶ τῇ ἀπανθρωπίᾳ· οἷος ἦν καὶ οὗτος ὁ λεγόμενος ἄρχων τοῦ Ἰσραήλ. Καὶ ἠφάνισε γῆν καὶ τὸ πλήρωμα αὐτῆς ἀπὸ φωνῆς ὠρυώματος αὐτοῦ. Οὗτος ὁ δεύτερος λέων οὐ μόνον πράξει ἀσεβείας ἦν λέων λυμεὼν τῶν ἀν θρώπων, ἀλλὰ καὶ σύμβολόν ἐστι τῶν ἐν τοῖς ἀσε","english":"If we put off the old man with his deeds, and put on the new, which is being renewed unto knowledge after the image of him who created him. When we go up from earthly things to the great upper room, swept clean of every evil, and furnished and spread with perfect virtue, and celebrate the feast with Jesus, taking the cup of the new covenant, and making the figure of his body in our mortal body through participation in him. CHAPTER 19. Why is your mother a living cub in the midst of lions? He is allegorized as a lion, as each beast according to the rational disposition, and as every living creature and reptile. By the same author. He hinted that the mother of the lion was the synagogue of the ruler of Israel; which itself also was made beast-like in many things, and especially when it gave its voice against its own Master, saying: Take him, take him, crucify him. By the same author. Many men differ in nothing, or rather are even worse than beasts in cruelty and inhumanity; such was also this so-called ruler of Israel. And it destroyed the earth and its fullness from the sound of its roaring. This second lion was not only in the act of impiety a lion, a destroyer of men, but is also a symbol of those in the impieties","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"βεστάτοις αὐτοῦ δόγμασιν ἐρημούντων τὴν γῆν καὶ τοὺς οἰκοῦντας αὐτήν. Σύμβολον οὖν εἰσιν οὗτοι οἱ λέοντες τῶν τῆς Ἱερουσαλὴμ βασιλέων κατὰ τὸ αἰσθητόν· τοῦ μὲν πρώτου παραδοθέντος εἰς Αἴγυπτον· τοῦ δὲ δευτέρου, ὡς ἀσεβεστέρου, εἰς Βαβυλῶνα. Ἔχει δὲ καὶ τὴν ἀναγωγὴν τοῖς δυναμένοις θεωρῆσαι. Τοιαῦτα δὲ πάσχουσι καὶ οἱ ἀσεβεῖς αἱρετικοὶ, οἱ μὴ φυλάσσοντες τὸν λόγον, ἀλλὰ καταπατοῦντες· οἱ μὲν παραδιδόμενοι ἐνταῦθα τοῖς νοητοῖς Αἰγυπτίοις, οἱ δὲ ἢ ἐνταῦθα ἢ μετὰ τὴν ἔξοδον τῷ νοητῷ Ναβουχοδονόσορ. ΚΕΦ. Κʹ. Καὶ ἔδωκα αὐτοῖς προστάγματα οὐ καλά. Τίνα δὲ ἦν ταῦτα ἢ τὸ ἀποκτεῖνον γράμμα τοῦ νόμου, καὶ ἡ διαθήκη τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λιθίνοις, καὶ ἡ διακονία τῆς κατακρίσεως; Ἀμφό τερα οὖν διὰ τῆς αὐτῆς προστάσσεται φωνῆς, τό τε γράμμα καὶ τὸ πνεῦμα· ἀλλὰ τὰ μὲν κατὰ τὸ γράμμα προστάγματα οὐ δεῖ ποιεῖν· τὰ δὲ κατὰ τὸ πνεῦμα, ποιητέον. Ὅτι τὸ δὲ τοιοῦτον ἀνέγκλητόν ἐστι, καὶ βεβηλοῖ τινα τῶν προσταγμάτων, μανθάνομεν οὐ μόνον ἀπὸ τοῦ Ἀποστόλου τῆς καινῆς Διαθήκης, ἀλλὰ καὶ ἀπὸ τῶν πρὸ τῆς παρουσίας τοῦ Σωτῆρος δῆλον, ἐκ τοῦ τοὺς μὲν ἱερεῖς ἐν τῷ ἱερῷ τὸν Σάββα τον βεβηλοῦντας ἀναιτίους εἶναι, καὶ ἐν Σαββάτῳ περιτέμνεσθαι ἄνθρωπον· ἑνὸς μὲν λυομένου νόμου, ἑνὸς δὲ τηρουμένου· καὶ ἐκ τοῦ τόν τε Δαυῒδ καὶ τοὺς σὺν αὐτῷ βεβρωκέναι ἀπὸ τῶν ἄρτων τῆς προθέσεως, οὓς οὐκ ἐξῆν αὐτῷ φαγεῖν, οὐδὲ τοῖς μετ' αὐτοῦ, εἰ μὴ τοῖς ἱερεῦσι μόνοις· καὶ ἐκ τοῦ ὁμοίωμα γεγονέ ναι ἔν τε τῇ σκηνῇ τοῦ μαρτυρίου καὶ ἐν τῷ ναῷ τῶν χερουβίμ· καὶ ὑπὸ Μωϋσέως ὁμοίωμα κατεσκευά σθαι ὄφεως χαλκοῦ.","english":"by his most revered doctrines, they lay waste the land and those who dwell in it. These lions, then, are a symbol of the kings of Jerusalem according to the sensible sense: the first was handed over into Egypt, and the second, as more impious, into Babylon. It also has an anagogical meaning for those able to contemplate it. The impious heretics suffer such things too, those who do not keep the word but trample it underfoot: some are handed over here to the intelligible Egyptians, others either here or after the exodus to the intelligible Nebuchadnezzar. CHAPTER 20. And I gave them commandments that were not good. But what were these except the letter of the law that kills, and the covenant of death engraved in letters on stones, and the ministry of condemnation? Both, then, are commanded by the same voice—both the letter and the spirit; but the commandments according to the letter are not to be done, while those according to the spirit are to be done. That such a thing is blameless, and that it profanes certain of the commandments, we learn not only from the Apostle of the new covenant, but it is also clear from what happened before the coming of the Savior: from the fact that the priests in the temple profane the Sabbath and are blameless, and that a man is circumcised on the Sabbath—one law being loosed and another kept; and from the fact that David and those with him ate from the loaves of the presentation, which it was not lawful for him to eat, nor for those with him, except for the priests alone; and from the fact that a likeness of the cherubim was made both in the tabernacle of witness and in the temple; and that a likeness of a bronze serpent was fashioned by Moses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"ΚΕΦ. ΚΒʹ. Ἰδοὺ γεγόνασί μοι οἶκος Ἰσραὴλ ἀναμεμιγμένοι πάντες. Κάθηται Κύριος ἐν μέσῳ τῆς Ἱερουσαλὴμ χωνεύων τοὺς ἀναμεμιγμένους ἀργυρίῳ καὶ κασσιτέρῳ, καὶ χαλκῷ καὶ μολίβδῳ, καὶ αἰτιᾶται τοὺς ἔχοντας ὕλην εὐτελῆ περὶ ἑαυτοὺς, καὶ λέγει· Ἀρ γύριον ἀναμεμιγμένον ἐγενήθησαν. Ὅταν γὰρ τῇ κτίσει τοῦ Θεοῦ τῇ καλῇ ἐπεισηγάγομεν ἐκ τῆς κα κίας ἡμῶν τὰ φαῦλα, μόλιβδον ἐπεισηγάγομεν καὶ χαλκὸν, καὶ κασσίτερον· τὴν κακὴν πρᾶξιν καὶ δό γματα ἀθείας, καὶ τὴν πρὸς τὸ σῶμα συμπάθειαν. Διὰ ταῦτα γὰρ χρεία τοῦ πυρός. ΚΕΦ. ΚΗʹ. Πάντα λίθον χρηστὸν ἐνδέδεσαι. Δώδεκα λίθους εἶχεν ἐπὶ τῶν ὤμων ὁ ἀρχιερεὺς κοσμοῦντας αὐτὸν τοῦ ἀρχιερᾶσθαι τῷ Θεῷ. Τούτους τοὺς λίθους ἐποικοδομεῖ ὁ ἐνάρετος ἐπὶ τὸν ἀσάλευτον θεμέλιον, οὓς τὸ πῦρ κατακαῦσαι οὐκ ἰσχύει· ἐποικοδομεῖ δὲ τοῖς ἰδίοις ὤμοις, τουτέστι πόνοις ἰδίοις. Μέσον δὲ τούτων ὁ κεκτημένος ταῦτα ἔχει ἐπὶ τοῦ στήθους τὸν τῆς δη λώσεως καὶ τὸν ἀληθείας λίθον τίμιον. Καὶ οἱ μὲν δώδεκα λίθοι λόγοι εἰσὶ τῶν υἱῶν Ἰσραὴλ, ἐν οἷς λίθοις θεωρήσεις τὰ νοητὰ ξύλα τοῦ παραδείσου· καὶ τὸ μὲν ξύλον τῆς ζωῆς, ὃ ὁ κτησάμενος τυρωθήσεται τὴν κεφαλὴν τῷ ἁγιάσματι Κυρίου. Ἐκ τῶν τοιούτων ἁγίων λίθων συνεστήκεισαν αἱ πύλαι τῆς Ἱερουσαλὴμ, καὶ πᾶσα ἡ Ἱερουσαλήμ· οὓς πάντας ἐνδεδύκει ὁ ἄρχων Τύρου ποτὲ, οὐ πόνοις ἰδίοις, ἀλλὰ χάριτι, ὡς ὁ λόγος Ἱερουσαλὴμ, καὶ ὡς ἱερεὺς τοῦ Θεοῦ. Ἀλλ' ἐκ τούτων ἁπάντων πέπτωκεν, εἰπὼν ἐν καρ δίᾳ· Ὅτι Θεός εἰμι· κατοικίας Θεοῦ κατῴκηκα ἐν καρδίᾳ θαλάσσης. Καρδία ἐστὶ θαλάσσης οἱ βαθεῖς λόγοι τῶν βαθέων, τὰ ἐσώτατα τῶν ἐσωτάτων·","english":"CHAPTER 22. Behold, the house of Israel has become to me all mixed together. The Lord sits in the midst of Jerusalem, smelting those mixed with silver and tin, and bronze and lead, and he accuses those who have cheap material about themselves, and says: They have become mixed silver. For when into God's good creation we introduced the base things from our own wickedness, we introduced lead and bronze and tin: the evil deed and the doctrines of godlessness, and the sympathy toward the body. For because of these things there is need of fire. CHAPTER 28. Every precious stone you have bound on. The high priest had twelve stones on his shoulders adorning him for the high priesthood to God. These stones the virtuous man builds upon the unshakable foundation, which fire is not able to burn up; and he builds upon his own shoulders, that is, by his own labors. And in the midst of these, the one who possesses these things has on his breast the precious stone of declaration and of truth. And the twelve stones are the words of the sons of Israel, in which stones you will behold the intelligible trees of paradise; and the tree of life, which he who has acquired it will be crowned on the head with the sanctuary of the Lord. From such holy stones the gates of Jerusalem were composed, and all Jerusalem; which the prince of Tyre once had clothed himself with, not by his own labors, but by grace, as the word of Jerusalem, and as a priest of God. But from all these he has fallen, having said in his heart: I am God; I have dwelt in the dwelling-places of God in the heart of the sea. The heart of the sea is the deep words of the deep things, the innermost of the innermost things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"ἐξ ἧς καρδίας καταπεσὼν ὁ ἐπὶ τούτῳ ἐπαρθεὶς κατε βλήθη εἰς αὐτὴν τὴν θάλασσαν τὴν αἰσθητήν. Καὶ τοῦτο δὲ πάσχουσι καὶ οἱ ἄνθρωποι οἱ ἐπὶ τοῖς ἰδίοις πόνοις ἐπαιρόμενοι. Σὺ ἀποσφράγισμα ὁμοιώσεως. Ἀλήθεια σφραγίς ἐστι καὶ στέφανος κάλλους. Ὁ ἐν ταύτῃ ὢν ποιω θήσεται ἐν αὐτῇ· καὶ οἱ δεχόμενοι τὴν ἀλήθειαν γίνονται ἐν αὐτῇ. Διὰ τὸ πλῆθος τῶν ἁμαρτιῶν σου ἐπὶ τὴν γῆν ἔῤῥιψά σε. Ἐκ τῶν οὐρανῶν ἐῤῥίφη ὁ ῥιφεὶς ἐπὶ τὴν γῆν· ὧν τῷ ὑποδείγματι καὶ τῇ σκιᾷ ἐλάτρευον οἱ ἐν τῇ σκηνῇ λατρεύοντες. Στήρισον τὸ πρόσωπόν σου. Ἡ θεία Γραφὴ, τὰ καθ' ἡμᾶς τοὺς ἀνθρώπους γενόμενα ἱστοροῦσα, παι δεύει ἡμᾶς ἐν τοῖς καθ' ἡμᾶς, καὶ ὁδηγεῖ δὲ τὸν ἀκολουθοῦντα ἐκ τῶν καθ' ἡμᾶς, καὶ ἀνάγει, καὶ ὑπο δείκνυσιν ἐκ τῶν αἰσθητῶν τὰ νοητά. Καὶ ἐκ τῶν παρ' ἡμῖν γενομένων ὑποδείκνυσι τῷ πνεύματι τὰ γενόμενα ἐν\n\nτοῖς 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 διαβολικῆς 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·","english":"From which heart he who was exalted in this matter fell and was cast down into the sensible sea itself. And this also the men suffer who are exalted in their own labors. You are the seal of likeness. Truth is a seal and a crown of beauty. He who is in it will be made in it; and those who receive the truth come to be in it. Because of the multitude of your sins I cast you down to the earth. From the heavens was cast down he who was cast down to the earth; by whose pattern and shadow those who served in the tabernacle served. Set your face. The divine Scripture, recording the things that came to be among us men, instructs us in the things that are among us, and guides the one who follows from the things among us, and leads up, and shows forth the intelligible things from the sensible. And from the things that came to be among us it shows forth to the spirit the things that came to be among those before us—I mean those outside the flesh. For along with having the history, it has its own meaning, such as the things that came to be among us men, and it also has the fitting leading-up in the things before us. CHAPTER 29. Behold, I am against you, Pharaoh, king of Egypt. Pharaoh was indeed a true man, king of this Egypt, which is by the Nile river—the one who at that time was oppressing the sons of Israel and drowning their infants; and he bore the meaning of the devil; and each king recorded in history, similar to this one, bears the meaning of some diabolical and apostate power. And this is made clear by, Behold, I am against you, the great dragon, who sits in the midst of the river of Egypt, and the things that follow. But these things have no reason to be said sensibly of a man. The one who says—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"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 τοὺς, ἱκανοὶ ἐν ψευδολογίᾳ, ἐκπορευομένων εἰς θάνατον 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 δράκοντος, ἵνα, φιμώσας αὐτοῦ τὸ στόμα, καταργήσῃ δυσσεβῆ 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 δράκοντος, καὶ ταῖς λεπίσιν αὐτοῦ, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ διδασκαλίας ἐν τῇ κυβείᾳ τῶν ἀνθρώπων. Τοῦ αὐτοῦ. Ἰχθύες εἰσὶ κολλώμενοι εἰς τὰς πτέρυγας τοῦ νοητοῦ Φαραὼ, τοῦ ἐν μέσῳ τῶν τῆς κα κίας ποταμῶν, οἱ μαθητεύοντες τῇ κακίᾳ, καὶ ποτι ζόμενοι ἐκ τοῦ Αἰγυπτιακοῦ ὕδατος, καὶ συνενούμενοι 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 παιδευόμενος ῥάβδῳ ᾖ ἐπισκέπτεται ὁ Θεὸς ἀνομίαν υἱῶν Δαυῒδ, 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·","english":"The rivers are mine. He does not only say, \"The rivers are mine, and I made them,\" but also that the Lord sits in the midst of his rivers; these are from the belly of those who conceived them, men skilled in falsehood, flowing out to eternal death for those who drink from them; these, so that they may not be drunk, God turns into blood, and it is not written that he restored them to water. And I will put a trap in your jaws. God casts traps into the jaws of the dragon, so that, having muzzled his mouth, he may abolish impious teaching and lead him up from the wet to the dry. And I will attach the fish of your river. The fish of the river in Egypt are those who seem to live in Egyptian and bodily passions. For these are attached to the wings of the dragon and to his scales, tossed about and carried around by every wind of teaching in the deceit of men. From the same. The fish are those attached to the wings of the intelligible Pharaoh, who is in the midst of the rivers of vice, those who are disciples of vice and drink from the Egyptian water and are united with the dragon in the wet condition and come under his authority. Because you have become a reed staff. He who does not lean on the staff from the root of Jesse, nor is disciplined by the staff with which God visits the iniquity of the sons of David, nor is admonished by the apostolic staff, but leans on false and empty words, leans on a reed staff, on the dragon, on Pharaoh. And I will destroy from you man and beast. As God has men and beasts, whom he saves;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"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 ἀνθρωπίνου 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 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.","english":"Thus also the dragon, Pharaoh: those whom God destroys, he destroys not simply, but from the dragon. Or perhaps these same are those who receive this salvation, by the fact that Pharaoh the dragon no longer exists. CHAPTER 30. There will be an end of the nations. The end of the nations is the hand of the Lord upon all Egypt and Ethiopia; and the things said with respect to men are said against the Egyptians, but the things with respect to the opposing powers are said against the Ethiopians. And the sword shall come upon the Egyptians. Egypt is understood in many places as this world, this human and earthly one, out of which the true Israelites go forth and journey to the holy land. And its foundations shall fall together. God overturns the foundations of Egypt as one who is good, so that no Egyptian building may remain—I mean sin. For the Word roots out and razes 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 is able to describe each nation and to set forth each one in the manner in which it is wicked? God alone can provide the true account concerning all things. Searching out the meaning laid up in the Scripture, ask from God illumination. From Magdolon to Syene they shall fall by the sword. Magdolon is the beginning of Egypt on this side; but Syene is the farthest part of Egypt, close by, directly toward the Ethiopians. The Egyptians are a symbol of those men who live in sins. And Egypt is the world that lies in the evil one, or the condition of wickedness. And Syene and Magdolon are the boundaries of Egypt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Οἱ ἐν Συήνῃ οὖν οὗτοί εἰσιν οἱ ἐν τῇ ἀρχῇ τῆς κακίας ὄντες ἄνθρωποι, οἱονεὶ ἐν τῇ εἰσόδῳ αὐτῆς. Πλὴν ὅμως πάντας τοὺς\n\nΑἰγυπτίους δεῖ κολασθῆναι ἀπὸ τοῦ πρώτου ἕως ἐσχάτου. Πάντες οἱ οἰκοῦντες Αἴγυπτον, μᾶλλον δὲ ὄντες, κολασθήσονται ἐν αὐτῇ.","english":"Those in Syene, then, are those men who are at the beginning of evil, as it were at its entrance. Nevertheless, all the Egyptians must be punished, from the first to the last. All who dwell in Egypt—or rather, who are in Egypt—will be punished in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}