Selections on Ezekiel

-goats. ...fifth of the month, I, he says, was in the midst of the captivity by the river Chobar; and the heavens were opened. These things were written also concerning Christ when he was in this world, in this captivity, by the Jordan, when Jesus was beginning about thirty years of age, and when the heavens were opened to him. The thirty years in the prophecy are, according to the literal sense, the time of the prophet's life; the captivity from which he left his country is the fifth year. But he also has, according to the designation and as a symbol of Christ, Ezekiel, which is interpreted as "the strength of God." And what is said, "Son of man," is to be referred to a higher meaning, for he who is called "Son of man" is signified. ^B

"I was in the midst of the captivity." The sense is indeed to be taken not simply, as if to say: "I, who have nothing subject to captivity, was in the midst of captivity for the sake of dispensation." So also Christ, not having been taken captive, was in the place of the captives, but for the sake of their redemption; just as the prophet was not in the midst of the captivity because of sin, but for healing.

"And I saw visions of God." God depicted the invisible and intelligible nature in the visible and sensible nature, so that those who are under the senses might be exercised in it for the contemplation of the intelligible nature.

"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 sons of the Most High." The Spirit calls those "gods" to whom the Word of God came, God the Word; for this one is the Producer of gods. ^C

"In the land of the Chaldeans." Chaldean is interpreted as "all toil." But these are the astrologers who declare fate, and are altogether nailed to sensible things, and toiling in them, deifying them; the land of the Chaldeans is the place and the most wretched condition. Indeed, the Chaldeans also have a symbol of those who are arrogant in impiety.

"And behold, a spirit lifting up." The spirit lifting up is God; for God is a spirit, and one that lifts up (removes) wickedness.

"And a great cloud." And this cloud is justice, the good which from God distills upon us, by which we are enlightened in the knowledge of the truth. And there is radiance round about him.

^A of what was from the loins downward, but also all those who are below and addicted to earthly things. For birth and ruin are in material things. Electrum is a substance composed of gold and silver, as being among the most precious of these earthly things, symbols of the precious and heavenly orders of the holy powers.

CAP. II.

Son of man, stand upon thy feet. As far as we remember, this is said very frequently throughout the whole prophecy to Ezekiel; but very rarely to Daniel: both of whom were placed in captivity, were types of Jesus the Savior God, who went forth to us who are captives.

If by chance they hear or be afraid. Toward this doubt, it is similar to that which exists in Jeremiah: *Perhaps they will hear, and return*. They said, however, that these are interpretations ^B of the hearers' minds, persuading them, so that they may not seem to be already prejudiced by God from the words of the more powerful, as if it were impossible for the opposite of what is foreseen to come to pass, since they hear the speakers. For it is as if the free choice were just as free for us to hear or not to hear, as if God had not foreseen it: our free will does not become smaller because of divine foreknowledge, nor greater because of the lack of foreknowledge.

Of the same. It would be safer, instead of "be afraid," to say "be dismayed." This is written in this place, "be afraid," of those who are moved by divine oracles, and who pass from fear to the love of God. ^C But one must also think that something else is signified here by "be afraid," apart from what is defined by the Greeks as a passion of the human soul caused by terror.

And in it was a roll of a book. The divine words, because they are partial and very small in comparison to the whole Word and all wisdom, are called not a book, but a kind of roll of a book. And that which is in the Psalms: *In the roll of the book it was written of me*, signifies the same. But that which is at the right hand of Him who sits upon the throne is no longer called a roll of a book, but a book written within and on the back. ^D However: *No one was able*, says John, *either in heaven, or upon the earth, or under the earth, to open that book, or to look upon it, except only the Lion who has conquered from the tribe of Judah, the root of David*. And you will find in the Apocalypse that John ate another roll of a book which was written; for human nature cannot contain more than a roll of a book to eat. And there was written in it lamentation and a song. A song for the saints, but lamentation for those of the sinners who are not in despair; but woe to those who are to be punished.

CAP. III.

And he fed me with the roll.

From this it is most evident that human nature cannot contain more than the roll which is given to be eaten by the hand of God. However, he who eats this roll, as he unfolds it with an outstretched hand toward the one eating, consumes it; for through the unfolding of the roll, everyone who has things inscribed in it, and chews the roll and its unfolding, ^B takes into his intellectual belly not only what is inscribed on the front, but also what is on the back. I think that by the things in the front, the preceding dogmas are signified, as well as those concerning the saints, and those concerning the heralds, and in a word, those concerning the blessed and their manner of living; by those on the back, however, the things concerning those who are punished, the mode of their punishment, and what follows after for those in creation. And it shows that the former things are in the front through the song, while the rest are through the lamentation and the woe. I suppose that those who have sinned and have not completely fallen from the dogmas of salvation are to be lamented—that member being announced to the blessed ones; ^C and the woe, to those who have completely fallen from blessedness. One who has knowledge of the living bread that has descended from heaven might also taste it in this way, when, having been mourned, he becomes worthy of the blessedness. Now Theodotion rendered it in accordance with the Seventy; Symmachus, not entirely discordantly, "lamentations and a scroll, and a mournful song"; Aquila says, "it was written upon it: creation, and comparison, and it shall be." And perhaps by this it is signified according to him that it was written concerning the creation and, as it were, the portion of each. It is clear that the good things in the promises, which will also come to pass, are signified by the "it shall be."

"Not to a people of deep lip." For if they did not have their words superficially, but their heart—because of the depth of the thoughts—was their mouth, you would not have entered into the house of Israel. ^D But they are also not of heavy tongue; for their tongue—that is, the discourse—does not possess heaviness or any elegance; they are of light tongue. Hence it is necessary for you to walk to those advancing beneath your state. Therefore, "deep-lipped" and "heavy-tongued" are spoken in praise. And these things have been said

^A but in the proper sense it is the Savior and Lord who would be the place, just as the Father would be the place of the Savior Himself. And we have understood in this way also that which exists in Micah: "For behold, the Lord is going forth from his place, and he will descend, and he will tread upon the high places of the earth," and so forth. For I think that by these words the descent of our Savior is prophesied, as He goes forth from His place and has come down from His pre-eminent state with the Father. Yet the place of God can also be called that which is spoken of by Paul as the unapproachable light in the words: "Who alone has immortality, dwelling in unapproachable light." What is this? The deepest knowledge of God, to which it is not possible for anyone to approach, nor to contain the comprehension of it.

"Watchman, I have given you to the house of Israel." ^B Since it is likely to be taken heavily, "I have given you as a watchman to the house of Israel," we needed to be taught how the prophet became a watchman, so that whenever some who, from not having guarded what is written, assail the name of "watchman," we might cause them shame from the entire text, demonstrating how one becomes a watchman and is given to the true sons of Israel. Therefore, he becomes a watchman in this way, whenever, in addition to what has been said, the hand of the Lord comes upon someone; and not just the hand of the Lord, but this hand must be mighty. For perhaps the hand of the Lord does not become a mighty hand of the Lord upon all those upon whom it comes, because those who are deemed worthy of the hand of the Lord are not even similar to one another. ^C But he who has entered into captivity must not enter into it lowly and be suffering things similar to those who have been taken captive, but must be someone set apart and elevated, and as if from a height, observing the circumstances of each one of those who have suffered the captivity and are dwelling beside the streams of the river of captivity and their unstable affairs. And he will need to make a count of the days of the Sabbath as he turns, so that he may diligently perceive the situation of the captives. And thus he will hear: "Watchman, I have given you to the house of Israel."

"That lawless one will die in his injustice." He made mention not only of lawlessness but also of ways, referring to the lawlessness as being about impiety and the worship of idols; but the ways as being about the actions regarding one's neighbor. ^D "And when the righteous one turns away." First of all, these things are spoken as though it were possible for the righteous one to change; secondly, it is necessary to distinguish this one from him who

is a watchman; and thirdly, what is said about the wicked is spoken absolutely: "The wicked shall die in his iniquity." Punishment is set upon him: "For I will give," he says, "punishment upon his face."

"And the hand of the Lord was upon me." Because he who was standing there could not hear when in captivity, for this reason he sat in their midst. "When he is about to see the glory of the Lord, he rises and goes out into the plain," so that only the breadth of the plain, together with the vision of the glory of the Lord, which the prophet was about to see, might contain him.

"Go in, and shut thyself within thy house." Since it is not possible for one who is still dwelling in the body, once he has gone out and is standing, to remain for a long time—for the necessity of the body requires that he who has been observing the divine vision must again go into the house, and as it were suffer the things of one who is shut away—for this reason it is said, after he had seen the glory standing, and after the Spirit had firmly established him upon his feet: "Go in, and shut thyself within thy house."

^A "And behold, they shall lay bands upon thee." And who else could the bands laid upon the prophet be, if not the bodily necessities in which are those who bind us, so that we are not able to escape them entirely and depart from them? Because of these, our tongue is bound by God to the larynx, so that it is not possible to impart the word concerning the many and most mystical things in us to those who provoke the Divinity to anger and cannot contain reproving words. Yet it must be observed that where there are more sins, the prophet is commanded not even to reprove anymore by the words: "And thou shalt not be to them a man that reproveth, because it is a rebellious house." Nor is he always commanded to keep silent and not to reprove, but to do this also at the proper time because it is said: "And when I speak unto thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord; he that heareth, let him hear, and he that forbeareth, let him forbear."

CHAP. IV.

"Take thee a tile." I think that the tile being taken represents each of those who, before they have believed, are like a tile in their intellect.

Of the same. I think that the "tile" here refers to the soul of the uninstructed and foolish person, in which are described by the prophet and by the one able to teach the things of the Spirit and the better things, the city ^B of Jerusalem, and the mysteries in it, and the word concerning the city and those who are enrolled as citizens in it. The wall and the rampart would be the dogmas strengthening the words concerning it; the bulwarks are the demonstrations prepared. Perhaps the rationale itself, which is held in knowledge—which is to be impregnable—is signified by the: "And thou shalt surround it with a trench." And the angelic guard is signified by the: "And thou shalt set a camp against it, and set battering rams round about Jerusalem," which is the word that is being driven[...]

^A into the soul of the hearer. And the expression, "Thou shalt prepare thy face," means that you shall strain the intuitive faculty of your soul toward the city, in order to build it upon the tile, which shall be the enclosure of the city. For you shall enclose it, imprinting it and confining it within the soul of the hearer who is clothed in a body. All this is a sign that inheres in those who are naturally gifted for birth and are called the sons of Israel. Perhaps the city of Jerusalem inscribed upon the tile is a word for those who have been taught the things of piety, but who do not live worthily of the holy doctrines—a city surrounded and constrained by enemies who have battlements and who are entrenching it, having set their camps against it and thousands upon thousands of engines for throwing missiles, so that they might wound it. And for this reason, an iron pan is placed as an iron wall, so that the prophet might not be such as they are, between him and the besieged city. For the prophet's face has been readied toward the city that is on the tile, being encompassed in an enclosure by the demonstration of the prophetic words. And all this is also a sign to the sons of Israel, that they might not become such as these.

^B And thou shalt take unto thee an iron pan. It is likely that the punishments are the iron pan; or indeed according to the history, that the barbarian might roast the sons of the king in the pan.

And thou shalt take the iniquities of the house of Israel. And who took the iniquities of the sons of Israel, being two in number—namely those regarding God and those regarding rational things—if not our Savior? For it was fitting for Him who bore the transgressions of those who sinned more to lie for a longer time, not on the right, or the superior side, but on the left; and on behalf of those who committed the lesser transgressions, to lie for a shorter time on the right side: for the Word indicates by this that the Savior suffered more for those who were in need of greater care.

^C And thou shalt take unto thee wheat. If anyone among the Gentiles who are being fed should inquire how the Son of God eats the unclean bread, let him contemplate it, and see how no one can set pure bread before Him. For He stands at the door and knocks, and if anyone opens to Him, He enters in, and dines with him. But I do not think that he dines with him on bread, or that the food is a common meal, or that what is served consists of the dung of oxen. We, however, when we afterward dine with Him, if we have received the impure foods that they set before us, we receive them as clean, because of what they are. But regarding the Son of Man coming ^D into the midst of our captivity, earthly and bodily bonds are given. When it is among us,

it suffers with us, it is bound with us, it is in the exile of this life with us, it hungers and thirsts with us, and it eats pure bread with us and drinks water with us, but in weight and measure. For it is not fitting that those who live here should be repaid according to merit. For as much as we ought to eat of the dung of humanity for the sins we have committed, and as much as we might confidently say: "My soul has not been defiled, and I have not eaten of abominations," and the rest—such things are granted to us, and our food is mixed with certain earthly and filthy things, though not excessively and immoderately unclean and foul-smelling. But I do not know what kind of food of the soul would be called wheat, and what kind barley, and what kind beans, and the rest. ^A They are thrown into an earthen vessel, that is, into the body taken and fashioned from the earth. He is commanded to eat twenty shekels. For it was not fitting that bread which is to be eaten in such an unclean state should be received in a holy number, such as that of the decade, the heptad, or the triad, the ogdoad, or any of the like numbers; but in the number of the Lord, which, because of the duad and the division it contains, is related to the unclean; as is evident from the unclean animals in the ark and those sent to Esau by Jacob. For most of them are sent to him in the number of twenty. And the number six is taken for the measure of the drink, and from the number six the bread is made of wheat and barley and beans and the rest; since this number is a symbol of the passion and affliction of the Savior, who suffered on the sixth day, and in the Apocalypse of John is the number of the name of the beast, having 666. We are not ignorant that some of the copies have one hundred and fifty days, and others one hundred and ten days; and the majority have one hundred and fifty days. But having examined the other editions, we found it to be three hundred and ninety days. All these things mentioned have become so, in order that each one in his injustices, by which he has acted unjustly, might waste away and die in his injustice.

Behold, I have given you cow dung. Therefore, the prophet mystically intimates regarding the soul that has been led captive, that he who is able does not take food that is altogether stripped of purity.

Behold, I break the staff of bread. Therefore, sound and unbroken bread is not found, nor is there a staff of bread for the captive infants, who also have need for the bread to be broken.

CHAPTER V

Thus says the Lord Adonai: It was not appropriate, where there is judgment, not to say: "There shall be judgment in the midst," but: "I will execute judgment in the midst of you." And because they polluted the holy things of God, he says: "And I will abandon you"—where fathers ate children, not that I will cause it, for fathers to eat children or children to ^B eat their fathers, but that he who has acted unjustly might waste away ^C in his injustices, and die in his injustice. ^D

^A For it was fitting that the work of God should be to glorify, and that the dishonoring of the one who dishonors God should not be a direct activity, but a consequence. These things, therefore, are to be observed also in the blessings and curses that are in Leviticus and Deuteronomy, and in the prophetic words.

What, therefore, is meant by: “Therefore fathers shall eat children in the midst of you, and children shall eat fathers”? As far as a common and simpler interpretation is concerned, this may be observed in the unsettled and seditious churches of those who act wickedly. For often those who have taught and who are thought to have begotten in Christ those who have heard the divine law from them, being plotted against by those who have been taught, are, as it were, eaten by the sons, these being the fathers. And if they themselves should defraud and treat unjustly those who have been brought through them to the divine word, they are fathers eating the sons. ^B And that the eating of someone’s flesh is used for such great unsettledness and discord, it is possible to learn from the 26th Psalm: “Because of those who approach me to do evil to eat my flesh,” and from Job saying: “But if my maidservants also said, ‘Who will give us of his flesh to eat?’ when there is a good hunger?”

To those in certain Churches who are in a state of sedition against one another, the Apostle says that which is similar: ^C “But if you bite and devour one another, take heed that you are not consumed by one another.” This biting and devouring does not mean that God effects that fathers should eat children and children eat fathers, but it follows from the works of those who reject the justifications of God and do not walk in His ordinances.

“And my fury will be completed.” This signifies that the fury of God will have an end, in accordance with the consummation of the world.

Of the same. The fury of God is reproof; but anger is chastisement. Everyone who reproves and chastises is shown to be a father.

Of the same. It is better to be chastised by the hearing of affliction than to experience the actual pain of chastisement; for some are disciplined by the word of the punishment, others by the punishment itself.

^D

CHAPTER VI.

“Set your face.” Those who seem to be the primary ones among the rest, or those who exert effort in knowledge and wisdom, I consider to be called the mountains and hills of Israel. Since the nature of the prophetic word, which is called the face, and its splendor, must of necessity be set upon these mountains, so that the prophecy might be spoken even to them. And indeed it should be noted that it is announced to the mountains… [index: entries preserved]

yet the prophecy is spoken not only concerning the mountains, but also the hills, the glens, and the valleys. For these—the hills, the valleys, and the glens—were not able to contain the foundation of the prophetic countenance, nor were they able to receive what was being said. These things are announced to the mountains when they hear, being worthy to suffer the things brought upon them, yet not altogether that they might suffer them; for it is possible for those who hear, when certain grievous things are impending, to change, and no longer fall into those things which they heard, even as happened in the case of the Ninevites. And in Jeremiah it says: "I will speak concerning nations and kingdoms to uproot and destroy them. But if they repent, I also will repent of all that I have spoken to do unto them." For this reason it is spoken to the mountains alone, because they are capable of containing the word concerning all things; for those beyond the mountains would not have understood the intent of what was said. At the same time, this statement must also be set before those who discourse indiscriminately to everyone and any passerby, and who share things regarding deeper matters with 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, hills, glens, and valleys only to the mountains, in the same way, the ministers of the word are advised to act. I consider that those who have a natural aptitude for sound knowledge are the mountains; those who are able to advance in knowledge a little beyond the others are called hills; those who strive only for the practical are called glens; and those who are humblest of all in their souls are named valleys. ^B "And your high places shall be removed." To all who set themselves to examine the things of knowledge and to live according to the law, and who are able to advance in knowledge only a little, or who seek nothing more than the practical and are satisfied with the discourse of introduction and with minor works, the Word says: "Behold, I am bringing a sword upon you, and your high things shall be destroyed," ^C inasmuch as pride, vainglory, and a certain conceit can be found in such people.

^A If, however, even after punishments, some persist in sin, the prophetic word says through Jeremiah: "In vain have I struck your children; they have not received correction" (Jer. 2:30). It is likely that there, too, the children being struck are the works of wickedness, being the offspring of a corrupt soul; even when these are loosened and struck, the wickedness nonetheless remains, for often, although the works are hindered, the wickedness is slackened only for a time.

^B "Clap with your hand and stamp with your foot" (Ezek. 6:11). So far as the literal text is concerned, the prophet is commanded, because of the multitude of the people's abominations, not only to lament with his voice, but also [to express it] with the state of his body, so that his hands might clap in shock at the many sins, and his foot might strike the ground more vehemently so as to create a sound. Furthermore, regarding "And I said, Euge" (well done), Symmachus, by way of paraphrase, has rendered it: "I mourned and was indignant." We, too, ought to emulate the prophet, to be indignant and vexed at those things which are sinned, and to keep ourselves apart, as in no way consenting to those things that are done contrary to right reason. Perhaps we "clap with our hand" by not cooperating with those who sin; and we are said to "make a noise with our foot" by not walking together with them; ^C and [translated at next page break]

the house of Aaron are the priests, and the house of Levi, one might say, are the attendants under the priests. The house of Israel are those from the twelve tribes, and those who fear the Lord are the strangers to the Israelite seed who are close to the Lord, and proselytes.

"And I will send against you." This must be observed, as it is paradoxically expressed to represent a hidden and very divine meaning. "In your ways," he says, "which are punished, I will take vengeance on you." For those who sin, when they are wronged, are wronged by none other than themselves. And the ones who are punished are not other people—according to the hypothesis—than those who were wronged, but the very same are those who take vengeance and are punished. Therefore, God, in taking vengeance for those who had been wronged by themselves because of their wickedness, punishes them insofar as they have done wrong. And through the punishment, the wrongdoers are wiped out, but those who were wronged are left behind, no longer having within themselves those who had done the wrong; for they no longer possess the wickedness that wronged them, nor its works. But pay attention also to: "I will put all your abominations upon you." For he does not give some and not give others, but he wipes them all out; and if one must say it this way, even while doing good and showing favor to those who have committed the abominations, God puts all their abominations upon them, as one can learn also from the things written in Amos: "Nevertheless, I have known you out of all the families of the earth; therefore I will take vengeance on you for all your sins." For as it were, the statement there means something similar: "Since I have known you above all those on earth, having chosen you as my own—which is the consequence of, 'The Lord knows those who are his'—therefore I will take vengeance on you as my own [and whom I have known, I treat with kindness] for all your sins." And as a good physician, he says: "My eye will not spare you, neither will I have mercy." For just as a physician who spares those who stand in need of greater surgery and cauterization, and who shows mercy to those who need greater tortures and pains, applies an insufficient treatment; so would he have done, the one who says, "My eye will not spare you, neither will I have mercy," if he were caring and showing mercy merely as a friend. ^{B C D}

^A And if, after those sins, he adds further transgressions, it may rightly be said of him: "One evil, behold, evil is here; behold, it comes upon you."

The rod has blossomed. Perhaps because, after the chastisements of God, the benefits of God shine forth; for it is said that the rod blossoms from the amendment of him who is being chastised. And in Isaiah ^A there is one of the prophecies concerning Christ which is as follows: "And a rod shall come forth from the root of Jesse, and a flower shall rise out of the root." I think the prophet indicates by this: by the rod, the reproving and punishing power of the saving word upon the hearers when they are rebuked; and by the flower, the result of the rebuke and the reproof. Each of us, therefore, when he feels himself struck by the divine rod, should try, ^B by enduring and being well-pleasing in those things that happen to him, to produce a flower toward the rod. See if the rod of Aaron can be a symbol of this, having blossomed after a long time during which it had been in his possession, and having brought forth fruit; for that was, as it were, a rod of God, as it is written: "And the rod which is from God you shall take." He who bears this, in the way that one ought to bear the rod of God, will later see in it not only a flower, but also fruit, so that he becomes worthy and of being placed in the Holy of Holies in the tabernacle of testimony.

"For the vision is for all the multitude." For prophecy has failed ^C after the advent of the Savior. And well is it said, "For all the multitude," since the reception has come about according to the election of grace. ^D

^A Therefore, one must seek out the trumpet of God and the great, provocative voice of God among God’s soldiers for the struggle against the enemies—such as the apostles were likely to use, stirring up spirits so greatly through the sound of the trumpet for the fight against the enemies. And since, as we have mentioned elsewhere, trumpets are used in the feasts of God, these must be taken up, so that through them we may urge the pure and true Israelites to celebrate the feasts of the Lord. Therefore, let each of us hear: "Lift up your voice with a trumpet"; and: "Blow the trumpet at the new moon, in the glorious day of your feast." But let us not blow the trumpet before ourselves, as the hypocrites do; for it says, "Do not sound a trumpet before you," but before God, having made for ourselves, according to his spiritual law, the rational, beaten silver trumpets that have the effect of teaching us to fight and celebrate with divine sounds and words, so that we may thus be able to judge all things.

And upon every head baldness. Perhaps this phrase is a symbol of mourning for sins. ^B Just as there are those who make themselves bald over the dead, so too, those who are ashamed of their own failings, having put off the adornment of their own intellectual heads, and having shaved themselves, wear upon themselves the sign of mourning. To the saints, however, nothing is common with the dead; the law commands not to make baldness for the dead, because, it says, "You are holy to the Lord your God."

And they shall enter into it unheedingly. One must conclude that they are defiled by those who pollute the visitation and enter unheedingly into such things. For instance, one must say it is unheeding to enter into the holy churches if, after intercourse and the defilement that comes with it, someone moves toward receiving the eucharistic bread without having purged himself. For such a person is unholy and produces defilement.

Woe upon woe. ^C First of all, the woe in this life, from the fact that it itself is evil and impious, and does not have the visitation of God; second, the woe in the punishments after this life. "Report upon report" will be, perhaps, that which comes after the prophets, as the evangelical preaching that proclaims much about eternal punishment, and which discusses hell and other endless torments, is made clear.

And the vision shall be sought. When we go through the prophetic words and legal mysteries, let us not look at whose the visions of the prophets are and what the will of the law is, while those who possess the priesthood of God not only transgress, but also destroy the true meaning of the law. ^D Then shall be fulfilled that which is said: "The vision shall be sought from the prophet." But one must strive to find the sought-after vision from the prophet. And if the law has ever perished from the priest, one must seek to find it through understanding and practicing the law, the priest—so that he may lead others by his observance of it. And when they are not capable of advising, and are not considering what is necessary for the common good, let it be noted that the counsel has perished from the elders. And the ruler shall be clothed in devastation, if he is not clothed with Christ Jesus, and the breastplate of righteousness, and the armor of God, so as to be able to withstand the stratagems of the devil. For every ruler who sins shall be clothed in devastation; and the hands of the people shall also hang loose when the polity is unruly and dissolute.

^A And when it makes use of the strength of God, from being a people of the earth, it becomes a people of heaven, seeking the kingdom of the heavens. *And counsel from the elders.* Neither shall human counsel be of any use to them, he says, nor shall they have any profitable advice. *The king shall mourn, and the prince.* The phrase, *The king shall mourn*, is interpreted in the usual way, perhaps because one might not think the Savior would mourn—either because the Seventy did not translate this passage, or because they did not find the word in the Hebrew text at that time. It is not absurd, however, even while maintaining the literal sense of the passage, to say that the king also mourns, if indeed the Savior wept over Jerusalem. *And I will execute judgment upon them according to their judgments.* And by the judgments of the one who has sinned, God judges the one who has offended, if it be true that, *As you judge, you shall be judged*; and the saying, *For with what judgment you judge another, you condemn yourself; for you, the judge, do the same things.*

^B

CHAPTER VIII

*And he took me by the crown of my head.* Since there are many inner gates, and one indeed looks to the south, another to the east, ^D and another to the west, he is led to the one that looks toward the north, that looking from thence he might see the evils brought upon those who were sinning in this northern world. For there are other worlds in the earth, as the mathematical sciences demonstrate. Clement also says that the Ocean is impassable to men, and that which is after it is governed by the lordly ordinances of the world. And because there are many of their sins in the world of which I spoke [which lies] toward the north, therefore there is at the gates of the first gate looking toward the north a statue of the image of jealousy, which the one who says, *I am a jealous God*, sets for himself, and draws toward his own domain and possession. Among men, however, it is not jealousy itself that is the prototype, but the image of jealousy which produces punishments distributed according to a certain rationale of counsel. In the devil and his angels, there is no image of jealousy, but jealousy itself.

*See the wicked lawlessnesses which these people do.*

^A The sinning elders make idols within themselves, constructing through the venom of evil every likeness of a creeping thing, and through unbridled desire every likeness of a beast. And if they should also hold false opinions concerning divine things, they construct vain abominations; for every falsehood concerning divine things, being as it is impious, is a vain abomination.

There are some, to speak thus, who have the walls of the house of their soul depicted with every likeness of creeping thing and beast, and who serve these with vain abominations, and sacrifice and offer incense to them as if they were gods, with the result that the vapor of the incense rises up—that is, the marvel concerning them is elevated and exalted by them. They inscribe these things in the circuit of their minds, leaving no empty space for evil in themselves, as if they had altogether dedicated the place to evils, and had transferred the holy cycle of the week ^B from the holy things to the idols, as if having gained a firmer habit in vices. For such is that which is said: *And seventy men of the elders of the house of Israel.* Now when the mind of the prophet sees what is in the house of the soul of each one of those who are sinning, introduced by the spirit, it looks into the courtyard at the vestibule, and there is a hole in the so-called wall, through which—when the path has been more diligently investigated and dug through by the searching word—everything set behind the wall can be seen, illuminated by the divine Spirit; and what is conceived in the mind can be spoken. Concerning this door, as it exists in each one, the Savior also says in the Apocalypse: ^C *Behold, I stand at the door and knock; if anyone opens to me, I will come in to him and dine with him.*

For they said, *The Lord has forsaken.* This was not said with regard to some one place once deposited, but with regard to the bedroom of each one of those seen; and it is common to the hidden place, which the Scripture is accustomed to call the dominant and hidden place, or at other times the storehouse. For such is: *Enter into your storehouse,* and: *He who sees in secret will reward you.* But far from these is the so-called hidden man of the heart. It is more plausible that this hidden thing is what sinners suspect, while seeing that the Lord does not see them. ^D The phrase, *The Lord has forsaken the earth,* can be said by those who think that divine providence does not reach to the earth and to those in it. For there are those who, having been abashed by providence in those things that are celestial and ethereal, do not remove it from the order clearly visible in them, but are led away into that opinion, and remove providence from the earth, saying, *The Lord has forsaken the earth.*

*Lamenting Thammuz.* The one called Adonis by the Greeks is said to be called Thammuz by the Hebrews and Syrians. Insofar as the letter of the text is concerned, women are seen sitting at the door of the gate of the house of the Lord looking toward the north, behaving according to the customs

When the mind of the prophet, having been brought in by the Spirit, sees what is in the house of the soul of each one who sins, it looks toward the porch of the court. And indeed there is an opening and a track in the so-called wall, through which, when it is examined more thoroughly and dug out by the investigating Word, he who is illuminated by the divine Spirit is able to see everything, seeing after the opening the door, through which it is possible for him to pass through the object of contemplation. And regarding this door, the Savior says in the Revelation of John as being in everyone: "Behold, I stand at the door, and knock: if any man open to me, I will come in to him, and will sup with him."

Because I said: "The Lord hath forsaken." It was never about a single assigned place, but the things seen were about the bedroom of each person; and indeed the secret bedroom, it being the custom of Scripture to call the things pertaining to the ruling faculty and the secret parts by that name, and sometimes even "storehouse." For such is the passage: "Enter into thy storehouse," and the one: "He who sees in secret will reward thee." Not far from these also is the so-called secret man of the heart. But it is more plausible to suppose regarding this secret place that those who sin think that the Lord, seeing, does not see them.

The saying "The Lord hath forsaken the earth" can also be spoken by those who think that divine providence does not extend even to the earth and the things upon it. For there are those who did not take away providence from the heavenly and ethereal realms, being swayed by the order in those places; but from the earth they removed it and [the divine] power, saying: "The Lord hath forsaken the earth."

"Women weeping for Tammuz." They say that the one called Adonis among the Greeks is called Tammuz among the Hebrews and Syrians. As therefore at the word, the women were seen sitting at the porch of the gate of the house of the Lord looking toward the north and, according to a certain ^A gentile custom of those outside of godliness, weeping for Tammuz; for they seem to perform certain rites annually, first because they weep for him as if he were dead, and second because they rejoice over him as one risen from the dead. ^B Such people, therefore, and those who maintain such rites, one might reasonably consider to be womanish in their souls.

"Mine eye shall not spare." We must inquire what this means. "Mine eye shall not spare." For it is not said, I shall not spare. I believe, therefore, that it signifies the watchful power of God, as though gazing upon those whose conscience is polluted by some wickedness, punishing them because the Lord our God is "a consuming fire," namely, consuming that which consists of malice. And when He does these things, He does not spare the vices, because by so doing He spares those upon whom such things have come to pass.

"Neither will I have pity." It signifies in this place that the mercy ^C which is conceived in respect to the devil is spoken of—which those skilled in such matters define as grief at the misfortune of one's neighbor; and they say that a physician or a judge should not be touched by pity, lest, being troubled by the grief that brings about such mercy, they be hindered from rendering the medical or judicial work that is beneficial to the person being treated or judged. ^D

^A It signifies here that the mercy which is conceived of in relation to the devil is spoken of—which those skilled in such matters have defined as grief over the misfortune of a neighbor; and they say that a physician or a judge ought not to show this mercy, lest, being confused by the grief that urges one to show mercy in such a way, they be hindered from rendering the medical or judicial work that is beneficial to the person being treated or judged.

CHAPTER IX.

"For the earth is filled with much..." Instead of "peoples," others have rendered it "bloods"; and it is clear among them that all those who sin unto death are filled with bloods, that is, with the multitude of those who sin unto death. And if it should be the case with the Septuagint that "the earth is filled with peoples," he will say many things, and that strange and foreign matters have drawn near to us from the godhead—or rather, not "peoples," but "many discordant peoples." Perhaps it is the sins that need to be "fulfilled with fruits," being another thing beside that "city," since these are empty, whereas they ought to have the people or even cities left behind by those who abandon the city. ^C The iniquities of the nation of Israel have been greatly magnified, so that the city is filled with iniquity and impurity. We have within ourselves a land that we must cultivate, and a city that we must build, since we are the husbandry of God, the building of God. But about this he is not concerned; he only has "peoples" and "iniquity," so that in this way iniquities are indeed very much magnified. Yet what is needed for them to be magnified? And likewise with regard to impurity. Nevertheless, beyond these things it has happened that one assumes that Providence does not reach these earthly things. For they said, "The Lord has abandoned the earth and the Lord does not behold."

CHAPTER X.

And it is clear among them, since all who sin unto death are filled with blood, because of the multitude of those who commit sins unto death. And if it is as it stands in the Septuagint, that the earth was filled with peoples, it will say that the many and foreign doctrines, alien to the divinity, that enter into us are not a people, but many discordant peoples. Might it be that these are sins, that the earth, which ought to have been filled with fruits, being distinct from the city, should be empty of these, but possess the people who are abandoning the city, or even the cities? The injustice of the nation of Israel and Judah has been magnified more vehemently by the fact that the city is also filled with injustice and uncleanness. We possess within ourselves both a land which we must cultivate, and a city which we must build, if indeed we are God's husbandry, God's building. But of those who do not take care of these things, but only have peoples and injustice, the injustice of these has been magnified exceedingly; and for those whose injustice has not yet been magnified, there is need for it to be magnified; likewise also with regard to uncleanness. However, the cause of these things having come to pass is the assumption that Providence does not reach the things on earth. For he said, The Lord has forsaken the earth; the Lord does not see.

CAP. I

^A But we must note now that he is not clothed in a long robe, but a tunic. For because 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 in a more cheerful garment, as he was about to purify the city, as he said in the preceding, having been filled with men.

CAP. XI

They who say: Have the houses been recently built? The meaning of this passage is as follows: These, says he, looking at the city recently built after its previous captivity, say: Although the houses have been recently built, yet this city itself is like a pot filled with corpses contained within it. We are indeed like the flesh placed in the pot, and we cannot escape from the Babylonian fire surrounding us, or from the flame of the enemy. But what you say is not true, says he. That which you said about the great city being a pot, you said truly; but as for what you said, that the flesh which is inside is you—the dead whom you struck down in its midst are the flesh; but the city is the pot. You, however, shall not remain in the city: for I will cast you out. For the city is among others as a pot, but not among you: and there will be some in the midst of it who are flesh, but not you. For I will judge you, when you have escaped to the summits of the mountains of Israel, by bringing these things upon you, so that you may know afterwards that I am the Lord.

CAP. XIII

Prophesy against the prophets of Israel. Prophets are those who well minister the word of teaching, and serve as prophets of the things of God.

And you shall say to those who prophesy from their own heart. False prophets are those who divine from their own unapproved heart, and whatever things the contrary power suggests.

Of the same. All things which are written regarding the prophets or false prophets are understood of all teachers and false teachers, visible and invisible.

Of the same. He who speaks from the heart without the inspiration of 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 volitions of the soul; he who walks after the holy Spirit, follows the Lord God, performing His volitions.

Of the same. The Apostle says to those who walk after their own spirit: I will pray with the spirit, I will pray with the mind. You shall seek whether these two are one and the same, and what these signify.

Your prophets, O Israel, are like foxes. This kind, or rather animal, is crafty, and wild and rustic, and not only is it understood as a crafty and guileful human being, but also as spirits that are like unto these. For they indeed operate in the soul, and in like spirits. And so they bring about the crafty and guileful things, and they are taken for human beings, but also for similar spirits. For so they operate the things they do.

Prophets are those who minister well to the word of teaching and prophesy the things of God. And you shall say to the prophets who prophesy from their own heart. False prophets are those who give oracles from their own rejected hearts, and whatever the opposing power dictates. By the same. Whatever is recorded concerning prophets or false prophets is taken to apply to all teachers and false teachers, both visible and invisible. By the same. He who speaks from his own heart, outside of 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 follows behind the Lord God, doing His will. By the same. To those who walk after their own spirits, the Apostle says: "I will pray with the spirit, I will pray with the mind." And you shall seek whether both are one, or not, and what these are. "Your prophets, O Israel, are like foxes." This kind, or rather this animal, is crafty and beast-like and wild; and it is used not only of the evil, crafty, and treacherous man, but also of similar spirits.

^A Whence, overcoming the judgment, He promises to answer as one who is merciful. "Whosoever sets his thoughts." In these words He teaches how one ought to answer each person with what is appropriately harmonized, and not haphazardly; and that He Himself, the Lord, is the one answering through the prophet. "I, the Lord, will answer him in the things in which his mind is ensnared." That is to say, follows, delights in, is glued to. And because of these things, such things as provide an excuse for those who are flaccid and relaxed in heart to turn away from God. But nevertheless, even if they are such, and their heart is held by such things; yet because they wished to inquire of the Lord, He answers them through the prophet, as they have need of conversion, saying: "Turn back and turn away," and the rest. ^B "Earth, that sins." It is the custom of divine Scripture often to name the dwelling or the state by the person of the inhabitants; and again, the inhabitants by the person of the dwelling. Therefore, if the earth sins, He has named those who are earthly by means of the earth; for which reason "man and beast shall be destroyed from it." And otherwise, if the earthly habit sins [for it is the nature of this to sin], "man and beast shall be destroyed from it."

^A Every one who is blameless in life, true in godliness, such that he abstains from all evil, such that the devil is provoked to jealousy by him, and brings every general temptation upon him in his trials, and he does not stumble even unto a word of his lips—such a one is Job, and the things recorded of him will also apply to this one. For both are equal in one habit in the Lord, and both shall be called Job. "If sons and daughters shall be saved." Daniel has sons according to the same spiritual generation, whom his prophecy begat; for he had no fleshly sons, being a eunuch, as they say. And it is clear, for he was delivered by them unto the chief eunuch. If, therefore, these three men, Noah, and Job, and Daniel, are found in the land that sins, these shall be saved by their own righteousness; as if he said, "And if there be found such as Noah, and Job, and Daniel." "If sons and daughters shall be left behind." Instead of "[though] they shall not be left behind." They alone, Noah, and Daniel, and Job, shall deliver their own souls by their own righteousness—their own, that is to say; for there is also elsewhere in the divinely inspired Scripture such a kind of phrasing, having a manifest negation, as that which was said by Elijah to Ahab: ^B "As the Lord of hosts lives, before whom we stand, if in these years there shall be even 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 that which is said in the Psalms is similar to these: "As I swore in my wrath, if they shall enter into my rest." Instead of, "they shall not enter," it is said.

They "bring forth sons and daughters." This must be read as a question: If these, he says, are not sufficient after one punishment—Noah, and Daniel, and Job—will they, when a quadruple punishment is brought on, be able to bring forth their sons and daughters? "Behold, they go forth to you who have previously been led away captive, and by the presence of the evils that come upon them you shall be comforted, having suffered far fewer things." ^C

CAP. XV.

"Of those that are among the trees of the wood." Trees of the wood also are to be understood as wild, pine, and the like. He wishes by this to compare Israel with the rest of the nations, as a vine enjoying the culture of the law, the promise of priests and prophets, and the holy temple, and many of the miracles, and the fire that consumes the sacrifices of its own accord, and the voice borne from the propitiatory of the cherubim, and other similar things. ^D

"They shall go out from the fire." When they are recalled from the captivity of Nebuchadnezzar, another shall seize them, that of Vespasian, or rather through Titus. It signifies the continuity of calamities.

CAP. XVI.

"And they did not bind your breasts." He who is in the first contemplation does not suck outside of wisdom, but is nourished from within her. Well, therefore, did some say that the two breasts are the two Testaments, from which infants suck, and those who suck these are they whom the Lord has prepared for praise, to destroy the enemy and the avenger.

"And your eye did not spare." That is, you did not have compassion for yourself, sparing to do even one of those things previously mentioned, so that you might move me to compassion.

"And I passed by you." God is devoid of affection, and unchanged, and uncreated. But His providences are various according to the variety of those being provided for; for He is the creator of all, so that some are dispensations of wrath, and those of jealousy; likewise, regarding those who are spiritual servants, they are dispensations of grace, and glory, and rejoicing, from the one and unchangeable, and impassible and omnipotent God.

^A By this he wishes to compare Israel with the rest of the nations, as a vine having enjoyed the cultivation of the Law, the proclamation of priests and prophets, and a holy temple, and many miracles—an automatic fire consuming the sacrifices, a voice brought forth from the mercy seat of the cherubim, and other similar things. "They shall go out from the fire." When they are recalled from the captivity of Nebuchadnezzar, another captivity will take them—that of Vespasian, that is to say, through Titus. He indicates the continuity of the calamities.

Chapter 1: "And thou didst not bind thy breasts." The one who has come into the first stage of contemplation does not suckle outside of wisdom, but is nourished within it. Therefore, some have well said that the two breasts are the two Testaments, from which infants suckle; and these are the sucklings from whom the Lord has perfected praise, to put an end to the enemy and the avenger. "Neither did thine eye spare." That is to say, you did not sympathize with yourself, by sparing to perform even one of the things previously mentioned, so as to move me also to sympathy. ^B "And I passed by thee." God is impassible, as He is also unchangeable and uncreated. Yet His providences are varied according to the variety of things being administered; for He is the creator of all things.

and small rings, [that is] obedience concerning the law; and a crown of boasting, the promise of God, which He has appointed for those who attain it. *And I girded you with fine linen.* Fine linen is entirely a symbol of truth and of true temperance; [it means] instead, "I brought you into a state of intimacy, just as one would not lead about a worthless woman dressed indecorously." From the same. And a mantle there [is] the half-garment. And ^A a thrice-woven texture there [is] what is prepared from gold. From the same. God gives bracelets upon the hands of the soul, [as] occasions for good works, just as the works themselves [are given] by the power of the Holy Spirit. For bracelets are a symbol of action. From the same. An earring is about the nostril, the most fragrant true knowledge of the mysteries. From the same. And small rings about the ear, like a great golden earring, are the divine words, from which the mind constructs for itself the knowledge of the truth. From the same. A crown of boasting is the irreproachable work, perfected by the dogmas of truth. From the same. The ornament is of gold and silver, that which is composed in the governing faculty from divine concepts and sacred words. From the same. Thrice-woven textures are, as if one were saying, very subtle concepts, deep, or various on account of the diverse forms of virtue. *And the incense.* Incense and oil is the prayer sent up to God from the mind with knowledge, in which God takes pleasure. *And you displayed your legs to every passerby.* He hinted at the movement of the mind through the leg, in which it was moved to every byway. Byway is called that which does not travel according to the truth; for the Truth said, "I am the way." Therefore, everything that is conceived as being contrary is called a byway. *And you played the harlot threefold.* Instead of, "in many places"; for the three times are taken for every age. *Sodom your sister.* Sodom is a symbol ^B of practical wickedness, that is, of sin through the flesh. *She and her daughters.* The daughters of Sodom are souls that have not learned that, "Everyone who exalts himself will be humbled." And by her daughters he means the other cities. Observing in the Scripture the difference of sins, both small and great, the pinnacle of wickedness is pride, the passion of the author of evil, into which the Sodomites also are seen to fall; and seek this out.

CHAPTER XVII

^A And his branches will be restored. They will be restored unto Christ. In Him the prophecy will be brought to rest. And all the trees of the field will know that I am the Lord. A tree is a rational nature; the field is either the breadth of the discourses or the lower regions.

The one who humbles the high tree. A high tree is the people who were once exalted in virtue, but exalted also in wickedness, on account of which they were also humbled. And the one who exalts the low tree. A low and lowly-creeping tree is the people of the nations; lowly in sins, ^B lowly because it began from below, as if being exalted from the earth to the summit according to what is written: The last shall be first.

And the green tree withers. A green tree is that which lives in the life of righteousness; a dry tree is that which lives in the life of sin, and for this reason it withers.

*Of the same.* For a spiritual tree is a rational nature, beginning from the middle and not yet living in righteousness.

CHAPTER XVIII

The fathers have eaten sour grapes. He teaches here that what is spoken in the laws of Israel, that the sin of the fathers is returned upon the children, is a parable that requires consideration.

*Of the same.* A sour grape is called sin, which has its causes from those things that are of our nature. Just as naturally a sour grape is from the vine, so also we, if we follow the natural motions in our first age, are eating sour grapes.

*Of the same.* The sour grape is sin; a numbness,—that is, in sin is a death of the same; that is, the power of the soul.

If there should be ^C furthermore a parable. These are not to be understood according to the things themselves, but according to the anagogy. The law, which said that the sins of the fathers are returned upon the children, said that they will not die for the fathers. For it does not happen that one pays for another, a father for a son, or conversely, receiving the sin.

The soul that has sinned, that same shall die. The death of sin is, through the privation of Him who says: I am the life.

If a man shall be just. A just man is one who does judgment, and does nothing without judgment, but all things in judgment and in righteousness.

He has not eaten on the mountains. That food, the height of those exalting themselves against the knowledge of God. But the mountains are spiritual, ordained in opposition, those that generate these things.

Unto the idols of the house of Israel. According to the notion, he calls the passions idols.

Unto the woman in her menstruation. The days in which she is purified. From this, little by little, he was training them toward the highest chastity.

^A He who said by the Law that the sins of the fathers are visited upon the children also said that sons shall not die for their fathers. For it is not the case that one can receive the sins of another—a father for a son, or conversely. The soul that sins, it shall die—a death of sin, which is the deprivation of Him who said, "I am the Life."

"A man who shall be righteous." A man is righteous who does judgment, who does nothing without judgment, but acts with discernment in righteousness. "He shall not eat upon the mountains." He refers to that eating which belongs to the high places, which are lifted up against the knowledge of God. But the mountains are intelligible ones, set in opposition to those who give birth to such things.

"Unto the idols of the house of Israel." According to the disposition of the passions, he calls these idols.

"Unto the woman in her menstruation." The days of her purification; from this, little by little, he was training them toward the highest chastity. ^B "He shall not give his silver at usury." Usury is the term given to what is taken on silver; it is an increase, such as that which is given for other foods or drinks.

"Pestilence" is that which destroys, as it were a robber, unjust, swallowing up all things.

"And shedding blood." Blood is the symbol of the vital power of the soul.

"And the poor and the needy."

^A And they are even worse than beasts in their cruelty and inhumanity, such as was also he who is called the prince of Israel.

"And he laid waste the land and its fullness by the voice of his roaring." This second lion was not only a lion who was a destroyer of men in his acts of impiety, but is also a symbol of those who lay waste the earth and its inhabitants with his most impious dogmas. These lions, therefore, are a symbol of the kings of Jerusalem according to the literal sense; the first being delivered to Egypt, and the second, as being more impious, to Babylon. But it also has an anagogical sense for those able to contemplate it. Such things also suffer the impious heretics, who do not keep the Word, but trample upon it; some being delivered here to the intelligible Egyptians, others either here or after their departure to the intelligible Nebuchadnezzar.

CHAP. XX.

"And I gave them statutes that were not good." What were these, if not the killing letter of the law, and the testament of death imprinted in stony letters, and the ministry of condemnation? ^B Both, therefore, are commanded by the same voice: both the letter and the Spirit; but the statutes according to the letter must not be done, while those according to the Spirit are to be done. Furthermore, that such things are not blameworthy we know not only from the Apostle of the New Testament, but it is also manifest from those who existed before the Savior's advent; whence it is evident that the priests in the temple who violate the Sabbath are blameless, and that a man might be circumcised on the Sabbath, so that one law was dissolved and another preserved; whence also David ate of the loaves of proposition, ^C which it was not lawful for him to eat, nor for those who were with him, except for the priests only; and from the likeness made in the tabernacle of testimony, and in the temple the cherubim, and the likeness of the brazen serpent fashioned by Moses.

CHAP. XXII.

"Behold, all the house of Israel have become mixed for me." The Lord sits in the midst of Jerusalem refining those who have been mixed with silver and tin, and bronze and lead, and accuses those holding things of little worth about themselves, and says: "They have become mixed silver." For when we, who are the creation of God and good, bring in ^D evil from our own wickedness, we introduce dross, tin, bronze, and lead—the bad deed and the dogmas of impiety and passion for the body. For these reasons, therefore, there is need of fire.

CHAP. XXVIII.

"You are covered with every good stone." The high priest had twelve stones on his shoulders, with which he was adorned when he performed sacred duty. These stones he fashioned...

^A on the unshakable foundation, which fire has no power to consume. He fashions them on his own shoulders, that is, by his own labors. In the midst of these, he who possesses these things has upon his breast the precious stone of manifestation and truth. And the twelve stones are the accounts of the sons of Israel, in which stones you shall contemplate the intelligible trees of paradise; and the tree of life, which he who has acquired shall be sanctified in his head by the sanctuary of the Lord. From such holy stones the gates of Jerusalem were composed, and all Jerusalem; which the prince of Tyre had once put on, not by his own labors, but by grace, as the word Jerusalem, and as a priest of God. But he has fallen from all these, having said in his heart: "I am God; I dwell in the heart of the sea." The heart of the sea is the deep accounts of the deep things, the innermost of the innermost, ^B from which, having fallen because of his heart, he was cast down into the sensible sea. And this is also what happens to those men who are exalted through their own labors.

"You are a seal of resemblance." Truth is a seal and a crown of beauty. He who is in this is imbued by it, and those who receive the truth become in it.

"Because of the multitude of your iniquities you were cast to the ground." He who is cast out of heaven is cast into the earth: whose pattern and shadow those who served in the tabernacle served.

"Obfirm your face." The divine Scripture, while narrating things that have happened to us humans, instructs us in things that concern us, and leads us to follow them, and ^C conducts us from them, and points out from sensible things the intelligible. And from those things that have happened to those before us, it points out in spirit things that have happened to those among us; I speak of things outside the flesh. For along with having the history as its own account, just as it happened among us humans, it also has the anagogy suitable to those before us.

CHAPTER XXIX.

"I am against you, O Pharaoh, king of Egypt." Pharaoh was indeed a true man, the king of this Egypt, the one by the Nile river, who ^D was afflicting the sons of Israel then, and drowning their infants; but he holds the account of the devil, and each king who is recorded is similar to this one, holding the account of a certain diabolical and apostate power. And this is indicated by, "Behold, I am against you, the great dragon, who sits in the midst of the river of Egypt," and so on. But this has no account of being spoken of a man in a sensible sense.

"You who say, 'The rivers are mine.'" He does not only say, "The rivers are mine, and I made them," but he makes the Lord sit in the midst of his rivers: which rivers are those who have conceived in their womb...

^A capable of falsehood, from whom those who are given to drink of them go forth unto eternal death; them, so that they may not be drunk, God changes into blood, and it is not written that he restored them into water. "And I will put a hook into thy jaws." God places hooks into the jaws of the dragon, so that, by muzzling his mouth, he might abolish his impious doctrine, and draw him up from the liquid to the dry land. "And I will cleave the fishes of thy river unto thee." The fishes of the river in Egypt are those who seem to live in Egyptian and bodily passions. For these cleave to the wings of the dragon, and to his scales, being tossed to and fro and carried about with every wind of doctrine by the craftiness of men. ^B By the same. The fishes are those cleaving to the wings of the intelligible Pharaoh, who is in the midst of the rivers of wickedness, they who are disciples of wickedness, and are watered from the Egyptian water, and are united with the dragon in the liquid habit, and come under his authority. "Because thou hast been a staff of reed." He who does not lean upon the rod from the root of Jesse, nor is disciplined by the rod with which God visits the iniquity of the sons of David, nor is admonished by the apostolic rod, but leans upon false and empty words, leans upon a staff of reed, the dragon, Pharaoh. "And I will destroy from thee man and beast." As God has men and beasts whom he saves; so too does the dragon, Pharaoh, have his; whom God destroys, not ^C simply, but from the dragon. "Perhaps these are the same who receive this salvation, in that they are no longer subject to the dragon Pharao."

CAP. XXX.

"The end of the nations shall be." The end of the nations is the hand of the Lord upon all Egypt and Ethiopia. And those things which concern men are spoken of the Egyptians, but those things which pertain to contrary powers are referred to the Ethiopians.

"And the sword shall come upon the Egyptians." Egypt is understood in many ways as this human and earthly world, ^D from which the true Israelites depart, and have a journey toward the holy land.

"And her foundations shall fall." God overthrows the foundations of Egypt as a good being, so that no Egyptian structure may remain: I speak of sin. For the Word eradicates and digs up and destroys wickedness and builds up virtue.

"The Persians and the Cretes and the Lydians and the Libyans, and all who are joined with the sons of the covenant, shall fall by the sword." Who is able to explain each nation, and to lead each one to the manner in which it must be taken in the spiritual sense?

[Magdolus is the beginning of Egypt towards these parts; Syene is the furthest part of Egypt, near and next to the Ethiopians. The Egyptians are a symbol of those men who live in sins. Egypt is the world that "lieth in the evil one," or the state of wickedness. Syene and Magdolus are the boundaries of Egypt. Those, therefore, who are in Syene are men in the very beginning of wickedness, as it were at its entrance. Nevertheless, it is necessary that all Egyptians be punished from the first to the last. All who dwell in Egypt, or rather who are in it, shall be punished therein.]

FROM THE COMMENTARIES ON HOSEA

^ASince those things which are spoken in Scripture in a solecistic manner, as far as the wording is concerned, confuse the reader, so that he suspects that the passages were not written correctly, nor consistently, nor as they stand—so that some even dare, under the pretext of correction, to alter them, shifting the underlying meaning to passages that seem to be written consistently—it is necessary, since a similar instance has occurred here regarding the proposed passages as far as the wording is concerned, that we examine the meaning lying within them. For having spoken in the plural, "They wept and made supplication unto me," and again having indicated the following in the plural, "Being in the house, they found me," he then brings in what follows in the singular, saying: "And there it was spoken unto him." For one who looks only at the bare wording, erroneously thinking that it was written poorly, would either write the final part in the plural, or would transfer the preceding parts into the singular. For having read, "They wept and made supplication unto me," and, "Being in the house, they found me," one might say that what follows ought to be, "And there it was spoken unto them"—that is, unto those who wept and made supplication, and who, being in the house, found God. But by observation of similar passages, we shall show that this too has been spoken consistently.