Jerome

(Vers. 23 seqq.) And he spoke to me: This is the table before the Lord, and there were two doors in the temple and in the sanctuary, and in the two doors on each side there were two little doors that folded into each other. For there were two doors on each side of the doors, and on the doors of the temple there were carved cherubim and palm tree sculptures, just as they were also engraved on the walls. Therefore, the wood in the front of the vestibule was thicker: on top of which there were slanting windows, and the appearance of palm trees on both sides of the shoulders of the vestibule, according to the width of the house and the thickness of the walls. In this place, the Septuagint edition differs greatly from the Hebrew truth. Therefore, I will only mention that they have translated 'σπουδαῖα' as 'crassioribus lignis', which means necessary or worthy of attention, and 'absconditas' as 'oblique fenestras' or hidden windows. And at the end of the testimony, they have measured the 'laquearia superliminaris' or vestibule, as well as the 'conjuncta' or joined sides of the house, which they have called 'ἐζυγωμένα', and for which we can translate as equal weight. Therefore, that man who had brought the prophet into the hidden part of the temple and had shown him, among other things, the wooden altar which had both corners and horns according to the Septuagint, and wooden walls, said to him: This altar that you see, it is the table in front of the Lord, which burns in the likeness of a ruby and is not consumed; of which the holy one speaks to God: You have prepared a table before me, against those who trouble me (Ps. 22:5). There were also two doors in the temple and in the sanctuary itself, through which the sacraments of both instruments are revealed, and in the two doors on each side there were two little doors, which folded into each other: so that in history you may have spiritual understanding, and in the tropology the truth of history, both of which need each other, and if one is lacking, knowledge is incomplete. But what follows, 'There were two doors on each side of the doors,' is clear according to the letter. For in the larger dining rooms, it is customary for two to adhere and join together: so that the larger entrance is not closed or opened by two large doors, but by four smaller ones. In these doorways of the temple, or the holy of holies, there were carved Cherubs, of which we have mentioned above, and sculptures of palm trees, so that after a multitude of knowledge, victory would be provided to those entering. These sculptures of palm trees were also on all the walls of the temple. And the reasons why the Cherubim were carved on the doors themselves and the images of palm trees were depicted. Also, why the wood on the outer gate vestibule was thicker: so that they would have strength and could receive the carved work. Furthermore, according to spiritual understanding, the doors are more firm and carved, so that they possess both strength and beauty, so that no one like Uzziah can break into the Holy of Holies and claim priesthood for himself (2 Chronicles 26). Moreover, the gates which were windows were oblique, or concealed, so that the very light which was provided from within did not have perfect knowledge, nor clear light and open to all: but for the most part it was concealed. For now we see in an enigma (I Cor. XIII, 12); and we do not yet know as we ought to know: but when that which is perfect has come, then that which was in part, will be destroyed. And there was a likeness of palms here and there. In the interior of the Temple and in the Holy of Holies, he did not place the right hand and the left, so that he would not seem to say anything negative about things that are great and mysterious; but rather on this side and on that side, according to what is written in the Gospel: 'If someone strikes you on the right cheek, turn to him the other also' (Matthew 5:39). Could he not have said, 'and the left'? But when the right is struck, the other right is offered, because in a holy man, both the right and the left are perfect. And in the corners of the vestibule on the sides of the house, and the width of the walls: for which seventy were carried to the vaults of Aelus, that is, the porch, and the sides of the house, of equal weight or measure: through which it is covertly shown that the doorposts of the vestibule (for these seem to signify the corners) and the sides of the house, and the width of the walls, are all full of reason and measure, and that nothing is found in the temple of the Lord that is without order and wisdom.

Chapter XLII, verses 1 and following: 'And he brought me to the outer court by the way leading to the north, and he brought me to the treasury which was opposite the separated building and opposite the temple facing the north. On the face of the length of one hundred cubits of the north gate, and the breadth of fifty cubits, opposite the twenty cubits of the inner court, and opposite the pavement laid with stone of the outer court, where the porch was joined to the triple porch.' And before the treasury, there was a walkway ten cubits wide, looking inward, with the doors facing north, where the treasuries were lower on the upper levels because the porticoes that protruded from the lower and middle parts of the building supported them. These porticoes were narrow and did not have columns like the columns of the courtyards, so they protruded from the lower and middle parts of the building by fifty cubits. And there was an outer courtyard by the treasury, which was in the way of the outer court before the treasury: the length of it was fifty cubits. Because the length of the treasuries of the outer court was fifty cubits and the length before the face of the temple was one hundred cubits. And there was an entrance under these treasuries from the east for those who entered from the outer court: in the width of the courtyard of the eastern way before the separate building. And there were before the building treasuries, and a road in front of their face like the treasuries, which were on the northern side, according to their length, and thus their width. And every entrance of them, and their similarities, and their doors, according to the doors of the treasuries, which were on the road facing the South (Known), a door at the head of the road, which was in front of the separate vestibule through the Eastern road for those entering. LXX: And he brought me into the outer court towards the east, opposite the north gate; and he led me to the inner court, and behold, there were five chambers on the north side of the building, and a separate building adjoining the north side, one hundred cubits long and fifty cubits wide, with the same measurements as the gates of the inner court, and like the pillars of the outer court, according to the arrangement of the gateways of the three-sided portico, and opposite the chambers was a walkway ten cubits wide, one hundred cubits long, along the inner way of one cubit, with its entrance facing north. And the walkways of the upper rooms were similar, as the columns of the upper rooms stood out from the lower columns, and the space was similar. And there were triple porticoes, and they did not have columns like the columns on the outer side; therefore, they stood out from those that were lower, and in the middle of the ground fifty cubits, and the outer light was like the outer courtyard porticoes, which faced the porticoes of the north, with a length of fifty cubits. The length of the porticos facing the outer courtyard was fifty cubits. And these are opposite their own facade, all one hundred cubits, and the entrance of these porticos is towards the Eastern entrance, so one may enter through them into the outer courtyard, according to the light that was at the beginning of the walkway to the South, opposite the Southern side of the building, and separate. And the porticos and walkway are opposite their own facade, according to the measurements of the porticos and the way to the North, and their length, and their width, and all their exits, and entrances, and lights, and the entrance to the porticos towards the South, and the entrance from the beginning of the walkway to the light, the space of the reed pen: and so one may go towards the East through them. That which is translated into the East in the LXX is not found in the Hebrew, and it is clear that it is superfluous. For how is it brought out to the outer gate toward the East, when it follows against the gate of the North? That which we have also put above, and in this place: He brought me into the treasury, which will be opposite the separate building, and opposite the temple facing the North, for which it is held in the LXX: And he brought me: and behold, there are five chambers from the remaining building and next to the separate building toward the North: for separate, which Aquila and Symmachus translated, the second edition of Aquila, and Theodotion placed this word itself, Gazera (), expressing it similarly in all places: and many other things which are placed in the present passage between the Hebrew and the LXX not only differ in order, but also in number, and in the interpretation of words, so that if we wished to linger on each one, and seek and explain their reason for the diversity, we would depart greatly from the proposed subject. And I had wanted to pass over in silence my present testimony of final despair and greatness, but I thought it better to say anything than to say nothing at all, adopting that Socratic principle: I know that I do not know. For it is a part of knowledge to know that you do not know. Therefore, after the prophet had carefully observed the things that were inside, the man, whose rope and reed were in his hand, led him out to the outer courtyard, along the path leading to the North, which he had already seen from above before he entered the inner chambers. But we see things differently when it comes to perfect knowledge, compared to the beginning of discipline. And it is necessary for one who has looked into the inner workings, according to the same form and measures and hidden sacraments, to also see the external things. However, he was led into the treasury, or as the Septuagint translated it, the hall, or as Theodotion, the παστοφόριον, which is turned into a chamber: which was located opposite the separate building. But what the Seventy added for the treasury, five exedras, is not found in Hebrew. The treasury was a separate building, as we have already said. Gazera. And it was separate, receiving those who came from the North, and it was against the temple facing the North, that is, looking towards the parts of the North, but not located in the North, so that there would be an easier passage for those who were leaving the cold of the North, from which evils arise upon the earth (Jer. 1). We read in the book of Numbers that the tribes of Dan and Naphtali, and the sons of Bilhah and Zilpah, the maidservants of Rachel and Leah, held their camps in the northern regions. Moreover, the width of the entrance to the north was one hundred cubits, and the length was fifty cubits: a square number and perfect from ten decades, and from seven weeks, which is the number of remission, and at the beginning of unity, that is, the octave, it bursts forth, so that the spaces of the priestly duties in the temple of God may be shown. And that which is joined next to the Hebrew, opposite the twenty cubits of the inner court, which the Seventy have translated, was described like the gates of the inner court, has this meaning: that the number of a hundred and fifty in the outer court should have the same force as the number of twenty in the inner court. For if you reckon four times five times, in the number twenty, you will find both Testaments: so that both the Law may be held in the Gospel and the Gospel may be born from the root of the Law. For the number seventy, the likeness of the inner court, may have been interpreted, perhaps fearing the number twenty, in which offerings of Esau are made, to place in the inner court. It follows: And against the pavement, the floor of the outer court, where there was a porch, joined to the triple porch; for which seventy were transferred: And as the columns of the outer court were placed in order, opposite the face of the triple porches. However, it signifies that the pavement of the outer court was laid with living stone, so that the feet of the priests are not defiled by the dust of summer or the mud of winter. And so, the Lord, about to ascend to the Father, washes the feet of the Apostles (John 13), so that with purified and cleansed feet they may ascend to the kingdoms of heaven; and he commands the apostles that in whichever city they enter and are not received, they should shake off the dust from their feet (Matthew 10; and Mark 6): so that nothing of earthly possessions may remain with them. And not only was the pavement covered with stones, but there was also a portico joined to a triple portico. A portico protecting priests from rain and heat, and joined to the triple portico, showing the mystery of the Trinity, which, while being divided in names among the Father and the Son and the Holy Spirit, is yet joined in one divinity to itself. There was also before the treasury, or the halls, or the chambers, a walkway of ten cubits in width, looking towards the interior of the road of one cubit. And what was added by the Seventy: It is extra to have a length of one hundred cubits: for in the Hebrew it is not held, what they set forth, they took what is held in Hebrew, looking towards the interior of the road of one cubit, which we translated from the truth of Hebrew. But it signifies that before the doors of all the treasuries, or exedrae, and chambers, there was a walkway, having a width of ten cubits, which is a perfect number, either because of the Decalogue or because of the mystery of the Gospel. For if you come from one to four by twos and threes, the number ten is made, the number of the Gospels: in the width of which the priests walk, going before each treasury. But in such a way that they always look towards the interior of the path which leads to one cubit, that is, to the worship of one divinity, as the Son says to the Father: I have revealed thy name to men (John 17:6). For she is the way, looking inward, which is said in the Gospel: I am the way, and the truth, and the life (John XIV, 6): because no one comes to the knowledge of the Father, except through the Son. It follows: And their doors to the north, where the treasuries were in the lower and middle parts: because the porticoes which stood out from the lower and middle parts of the building supported them. For they were narrow, and did not have columns like the columns of the courts: therefore they stood out from the lower and middle parts by fifty cubits from the ground. What is joined: the doors of these, it is understood, (belong to) the exedrae or treasury rooms, about which there was discussion above. The treasuries were on the upper floors, that is, in the lower rooms. The upper rooms were ascended by Elijah and Elisha (1 Kings 17; 2 Kings 4); and the Lord, with the disciples, celebrated the Passover (Mark 14), and Tabitha, who was raised by the Apostle's faith and the merit of her virtues (Acts 9). These are the upper rooms, about which it is written in the psalm: He waters the mountains from his upper rooms (Psalm 104, 13). For unless a mountain is made, and rises to higher things, it will not be irrigated by the rains of the Lord, which for the diversity of merits are irrigated in the first, second, and third coenaculum. Even the storerooms themselves, that is, the treasuries of the Lord's treasures, are lower in the higher places. (Ephesians 3). However, the higher one is, the more one is humbled with the Apostle, saying: I am not worthy to be called an Apostle, because I persecuted the Church of God. (1 Corinthians 1:9). However, the treasure rooms themselves were located in the lower rooms, because they supported the porticoes that projected from the lower and middle parts of the building. And the reason why the treasure rooms were placed in the lower rooms and were lower was this: because the porticoes, which enjoyed the freedom of the air, supported and projected from the lower and middle parts of the building. In this way, the second floor of the building would be higher than the first floor, and the third floor would be higher than the second, so that as one ascended to higher levels, they would use a higher treasure room, which increased in humility, as the Lord says: 'If anyone wishes to be first, he shall be the last of all and the servant of all.' (Mark 9:35). For they were not carried by other columns, as we read in the columns of the atrium; but they protruded from the lower and middle parts of the ground by fifty cubits, as a sign of the remission of all debts. These, however, are the sad things of which it is commanded: Describe them in triple form, with counsel and knowledge, so that you may answer with words of truth those things that are proposed to you (Prov. 22:20-21). Therefore, the lower and outer parts need columns, but the higher and inner parts do not need the support of columns, that is, of external help. After this it is said: And the outer court was surrounded by a wall, with treasuries along the outside walls. The length of this outer court was fifty cubits, because the length of the treasuries of the outer court was fifty cubits, and the length before the front of the temple was one hundred cubits. The surrounding wall, called the peribolus, enclosed the treasuries along the outside walls of the outer court, and it was fifty cubits in length, as we have frequently mentioned. Moreover, the length in front of the face of the temple was not fifty cubits, as it was before the treasury, but one hundred cubits: so that after the remission of all sins, we may await perfect rewards in the number one hundred (Lev. XII). Regarding the barrier, or wall, which in Hebrew is called Gader (), the Seventy have interpreted it as light, which comes from outside and illuminates the eyes of our hearts: our natural light, which operates in the senses, is not sufficient to have the perfect brightness of knowledge, unless it enters from outside through the grace of God. What first illuminates the eyes of our heart, and the outer atrium, which extends to a width of fifty cubits, makes it shine. Then, when we come before the face of the temple, we shall receive perfect rewards in the number of one hundred. And below, there was an entrance to the treasury from the East for those entering from the outer atrium. For it is necessary for us to possess the riches of God, and to find the entrance below the treasury from the outer atrium, under the treasury of the East, and to come through the width of the vestibule, which faces the way of the East, to the building that is separated for the holy ones, before which are the treasuries, and in that very way, a likeness to the treasuries that were in the way of the North. For although we may reach the entrance to the East, the resemblance of the ancestors is found in the smaller things, and we cannot reach the light of the East except by way of the North, that is, by progressing from the smaller and lower things to the greater and higher things. In the very entrance itself, the length was similar to the width, that is, the same measurement throughout: every entrance and likeness, and doors had the same measurement and likeness as the treasure chambers that were on the road facing the South. For indeed, by the East the cold of the North is resisted, we reach the South, in which the bridegroom reclines at midday, and moves in full light. At the head, however, of the same road, that is, the Eastern one, which is open to those who enter, there is a door, which unless it is opened by Him who says: I am the door (John 10:9) and who has the key of David, to the vestibule separated by holy virtues, and which receives those coming from the North, we cannot reach. It is unnecessary to discuss each individual word of this passage in detail: both what has been said does not lack clarity, and what we keep silent about is almost similar to what we have said.

(Verse 13, 14.) And he said to me: The treasuries of the North and the treasuries of the South, which are before the separated building, these are the holy treasuries in which the priests who approach the Lord in the Most Holy Place eat. There they shall put the Most Holy Place, and the offering for sin and for guilt. For it is a holy place. But when the priests enter, they shall not go out from the holy place to the outer court, and there they shall put on their garments in which they minister, for they are holy. And they shall put on other garments and then go out to the people. That man, who was a leader and prophet, after he led him into the outer courtyard and showed him all that the previous conversation had mentioned, also the treasuries and the rooms in which he stayed for a long time, said to him: These are the treasuries, or rooms, and chambers to the north and south, which are in front of the separate building, and are called the holy treasuries, in which the priests who approach the Lord in the holy of holies partake. From these things we learn that there are many diversities in foods, which are allowed or not allowed for priests to eat, and of those very things that are allowed to be taken as food, they are not taken in all places, nor by all people, nor at all times. I think that the Gazophylacia Aquilonis Austri is, either those things that contain the simplicity of history, or the sacraments of spiritual understanding, so that through Aquilon we may come to the South. For the letter should not be read in such a way, and the foundations of history should be laid, so that we may not come to the heights; and the roof of the most beautiful building should not be placed in such a way that the foundations are not solid. But the priests who live in the cellars, in which many riches are contained, are the ones who approach the Lord: Scripture testifies of them (Exodus 24) that Moses approached the Lord, and the others could not come near. In the building of the mystical temple, and in the sacrament of the Church, there are many priests and apostolic men who approach the Lord, and not in any place, but in the holy of holies. And as it is said in the Septuagint: Sons of Zadok, which means just, is not found in Hebrew. There, he says, the priests shall place the holy of holies, and the offering, that is, the burnt offering, and for sin, and for ignorance: so that they may not only offer a perpetual sacrifice, but also, due to the diversity of times and the quality of sin and ignorance, know how to appease the Lord, because the place itself is holy and the priestly dignity dwells in it, which can intercede for others. But when it is necessary to proceed to those who cannot penetrate the inner depths of the temple, nor understand the secrets of divine knowledge, let the priests go outside to them into the outer courtyard. Absolutely not clothed in the garments with which they were clothed internally, namely the viscera of mercy and the Lord Savior, of whom it is written: Put on the Lord Jesus Christ (Rom. XIII, 14); nor should they use these words, about which God speaks: My mystery is for me and for my own; lest they fall into that which the Savior prohibits, saying: Do not give holy things to dogs, nor cast pearls before swine (Matth. VII, 6). But they shall lay aside their garments, with which they are clothed, when they minister in the inner part of the temple; for they are holy, and should not be brought out to those who do not have perfect holiness: and they shall put on other garments, and thus they shall come to the people. Thus, he says, they shall speak to the people, in a way that the people can hear. And so the Apostle spoke to the Corinthians, among whom fornication was heard, and such fornication as is not even among the Gentiles: I have given you milk to drink, not solid food: for you were not yet able to receive it. To them again he says: My little children, for whom I am again in travail until Christ be formed in you (Gal. IV, 19). For to little ones and babes solid food is not only useless, but kills those who are suited to perfect age. Moreover, that which is added in the Septuagint: Therefore the priests shall not go out of the outer court, that those who offer may always be holy, let us remark, is not found in Hebrew.

(Verse 15 onwards) When he had finished measuring the interior dimensions of the house, he led me along the way of the gate that faced east, and he measured it all around. (He measured the likeness of the house all around in order.) He measured the east side with the measuring rod; it was 500 rods long by the measuring rod all around. (He also measured the north side, south side, and west side.) And he measured against the north wind, five hundred cubits, measuring with a cubit in circumference. And he measured against the south wind, five hundred cubits, measuring with a cubit in circumference. And he measured against the west wind, five hundred cubits, measuring with a cubit. He measured on all four sides, the wall surrounding it, with a length of five hundred cubits and a width of five hundred cubits, dividing between the sanctuary and the common area. It should be known that after the East and North wind, the South and West wind has a reversed order among the Seventy. For they first set the West, that is the sea; and then the South, whereas among the Hebrews the South wind is first, and then the West. And what the Scripture now says: 'And when he had finished measuring the interior of the house, he led me through the gate that faces toward the East, and showed me all that has been mentioned, both inside and out, and the inner parts of the temple, that is, the Most Holy Place, properly belong to the building of the temple and the inner temple.' Now it follows: He led me through the gate, which looked towards the Eastern road, and measured it all around, like the likeness of a house. By this it is shown that it is not the house itself, but the likeness of the house that is seen: for now we see through a glass darkly; but then face to face: now I know in part; but then I shall know even as I am known (I Cor. XIII). Therefore, even Moses in the tabernacle, and Solomon in the building, made not the true tent of the temple, but the likeness and figure of it: that by these things which are lesser and earthly, we may understand those things which are heavenly, and in the spiritual building. But the man who had brought the prophet, went not into the outer courtyard, but through the gate which looked towards the eastern way, first measuring against the eastern wind, that is, the eastern quarter, five hundred reeds round about; second, towards the north; thirdly, towards the south; fourthly, towards the sea, that is, towards the west, on the four sides, a wall all around, as much in length as in breadth, that is, square, which wall had together with it two thousand reeds. But if the reed was six cubits long, and the wrestler one-sixth of a cubit, it is clear that the outer wall had a circumference of 2,000 reeds, which makes 12,333 cubits and a third of two thousand. Let the wise and diligent reader read the book of Joshua and he will find how this measure is preserved in the suburbs. Therefore, even the legion of demons chose this number in the suffocation of the pigs (Luke 8), so that he who was separated from the servants of God by the command of the Lord may be led to his own destruction, to the ruin of those who lead a life worthy of filth and squalor. But every exterior wall, which has a very spacious length and width in the form of a square, contains the number of the apostles, that is, twelve thousand: so that a thousand number is assigned to each apostle, and yet it does not reach the measure of the fullness of Christ and the perfect man, unless it is joined by the παλαιστὴ, which is three hundred and thirty-three cubits, and a third part of a cubit: through which the mystery of the holy and venerable Trinity is demonstrated, which encircles and protects everything, and provides the safest dwelling for the inhabitants of its temple. Where the ark of Noah has a length of three hundred cubits, and a height of thirty cubits, which is completed in one cubit (Gen. 5). But the fifty cubits that are added there in width signify the sacrament of remission (as we have often said). Hence the Lord came to baptism at the age of thirty, and this very prophet puts the thirtieth year at the beginning of his book: which is completed by adding three hundred and thirtieth, and the thirtieth number and a third part. However, in regard to the simplicity of the interpretation, while we pay little attention to the speed of dictation, both the Septuagint and our translation have its wall on all sides, with a length of five hundred cubits and a width of five hundred cubits. The Hebrew text, however, does not include the word 'wall', but simply the length of five hundred and the width of five hundred, with the understanding of 'reeds'. As mentioned earlier, towards the east wind, and towards the north, and towards the south, and towards the sea, the wall of each section was measured by the person holding the reed. But the number five hundred, which is close to fifty, concerning the remission of all sins, is indicated not only in the old Scripture (Lev. XXV), but also in the words of the Savior in the Gospel, saying: There were two debtors to a certain creditor: one owed five hundred denarii, and the other fifty (Luke VII, 41). And the wall divides between the sanctuary and the place of the common people. From this we understand that all the description above the temple, the priests, who are the sons of Zadok, were delegated to ministries. But this wall, which stretches over such a large space and surrounds everything, separates the sanctuary from the common area.

(Chapter 43, verses 1 onwards) \"And he brought me to the gate that faced east. And behold, the glory of the God of Israel was coming from the east. And the sound of his coming was like the sound of many waters, and the earth shone with his majesty. And I saw a vision like the vision that I had seen when he came to destroy the city. And the vision that I saw was like the vision that I had seen by the river Chebar. And I fell on my face.\ And the majesty of the Lord entered the temple through the gate facing east. And the spirit lifted me up and brought me into the inner court, and behold, the glory of the Lord filled the house. And I heard someone speaking to me from the house. And the man standing beside me said to me, 'Son of man, this is the place of my throne and the place of the soles of my feet, where I will dwell in the midst of the people of Israel forever. And the house of Israel shall no more defile my holy name, they and their kings, by their whoring and by the dead bodies of their kings at their high places, by setting their threshold by my threshold and their doorposts beside my doorposts, with only a wall between me and them. They have defiled my holy name by their abominations that they have committed, so I have consumed them in my anger.' So now they shall put far from themselves their fornication and the ruins of their kings from me, and I will dwell in their midst forever. LXX: And he brought me to the gate, which looked toward the East, and he led me out; and behold the glory of the God of Israel was coming from the East, and the voice of the camp was like the voice of many waters, and the earth shone with the brightness of the glory on every side. And the vision that I saw was like the vision that I saw when I entered to anoint the city. And the vision of the chariot that I saw was like the vision that I saw by the river Chebar, and I fell on my face. And the glory of the Lord entered the house through the way of the gate that faced east. And the spirit took hold of me and brought me into the inner court, and behold, the glory of the Lord filled the house. And I stood, and behold, a voice from the house speaking to me, and a man stood beside me and said to me: Have you seen, son of man, the place of my throne and the place of the soles of my feet, where my name shall dwell in the midst of the house of Israel forever. And they shall no longer defile the house of Israel with their idols and with their detestable things and with all their transgressions, but I will save them from all the backslidings in which they have sinned, and will cleanse them; and they shall be my people, and I will be their God. » First, about the variety of translation, it must be said that what the Septuagint put: 'And he led me out' is not found in the Hebrew. For if he had been led to the gate facing East, why was it necessary for him to be led out, since he was brought in to see what was being done at the Eastern gate? Then, where it is said: 'The voice was to him,' no doubt it is a voice of God, like the sound of many waters, which John also confirms in his Apocalypse, the Septuagint put: 'And the voice of the camp, like the voice of many geminators' (Apoc. XIV). In the third place, it is written in Hebrew: I saw a vision according to the appearance that I had seen when he came to destroy the city. But that one came, who at the beginning of this prophet was clothed in linen, and had an ink horn at his waist, along with six others, to destroy the city, not to anoint, which the Seventy translated as: And the vision of the chariot that I had seen, which is not found in Hebrew. Let us speak separately about each one, to the extent that the difficulty of explanation allows: lest while we strive for brevity, the veil remain not only on Moses, but also on Ezekiel the prophet in us, who desire to contemplate the revealed truth of the Lord (Exod. 34; 2 Cor. 3). Therefore the glory of the God of Israel enters by the eastern way, by which it had also departed when the city of the Lord was struck by fury. It enters, or rather returns to it, because it had shown the temple of the Lord built on the mountain. And yet there is much more that is said in what follows: The spirit lifted me up and brought me into the outer court, and behold the glory of the Lord filled the house. For here is where only the glory of the God of Israel enters; but there it is said that the fullness of the glory of the Lord was in the temple, as Isaiah also writes: I saw the Lord sitting on a high and lofty throne, and the house was full of his glory (Isaiah 6:1); when we contemplate the revealed face of the glory of the Lord, we are transformed into the image of the Creator. There was also the voice of God, like the voice of many waters, that is, of all the peoples in the whole world, as John the Evangelist explains (Apoc. XIV): or like the voice of armies, and like the voice of many praising God, that the army of God might know the sacraments. Jacob, understanding this, called the name of that place Camp (Genes. XXXII). And elsewhere it is written: The chariots of God are multiplied by ten thousand, thousands of rejoicers (Ps. LXVII, 18). But one voice is said to be of the camp and the multitude, because of the unanimous praise of God. And the voice of those singing is doubled for the Father, and the Son, and the Holy Spirit: Holy, holy, holy Lord God of hosts, the earth is full of his glory (Isa. VI, 3). It follows: And the earth shone with his majesty (Psalm XVIII). Which properly happened at the coming of Christ; when the sound of the apostles went out into all the earth, and their words to the ends of the world (Rom. XVIII): and it is fulfilled daily in believers, and will be fulfilled completely, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality (I Cor. XV). But the following is added: 'And I saw a vision in the likeness of the vision which I had seen when he came to destroy the city.' For which the Seventy have rendered: 'When I went in to anoint the city,' since it is clear contrary to the Hebrew; but according to the LXX it is very dark. How Ezekiel went in to anoint the city, and what was the purport of his prophecy, we have stated, unless we say, of course, that the prophet’s representation means the anointing of the city, and that the anointing with oil of joy is sacerdotal and regal, and that they become anointed of the Lord who willingly receive and hear Him to whom it is written: 'Do not touch My Christs;' and to those who touch them: 'My prophets, do not harm.' (Ps. 104:15). But he can anoint the city according to the anagoge, of which it is written: Glorious things are said of you, O city of God (Psalm 86:2); he who saw the vision of the chariot and the mysteries of God, which Ezekiel witnessed by the river Chebar, which signifies the burden and weight. For what is heavier than the Babylonian rivers, over which David sat and wept when he remembered Zion? Of which it is written: For the form of this world is passing away (Psalm 136). And I think that there is nothing perpetual in the confusion of this world, but everything passes and flows (1 Corinthians 7:31). Whoever considers this will fall on their face, understanding how far they are from the majesty of God, and will bow their knees to the Father in the name of Jesus Christ. And when, he says, I had fallen, the majesty of the Lord entered the temple through the gate facing east, and immediately the spirit lifted me up (for I could not go on lying down), and he led me into the court of annihilation, for I had fallen outside; and behold, I saw the glory of the God of Israel coming from the east, and I saw the glory of the Lord filling his house, and I heard a voice speaking to me from inside the house. What this is spoken about, the Scripture does not narrate, unless perhaps that of the Apostle: And I heard unspeakable words, that it is not lawful for a man to utter (2 Corinthians 12:4). But the man, he says, who stood beside the prophet, said to him: whom we clearly understand to be the Lord. For who else could it befit what follows: Son of man, the place of My throne, and the place of the soles of My feet, where I dwell in the midst of the children of Israel forever, except those who dwell in the Church in the midst of the children of Israel who behold God, and dwell forever, not according to the temple of Solomon for a time? And his place is the one about which it is written: And his place became peaceful (Psalm 75:2), which surpasses all understanding. And the place of his footsteps, as the Apostles say: Let us worship in the place where his feet stood (Psalm 31:7). And beautifully it is said, they stood: for the feet of the Lord stand in the Church, they walk in the synagogue and pass by. But in order that we may know that this is said about the Church, it is joined: And they will no longer defile my holy name, the house of Israel: which properly belongs to those who dwell in holy conversation in the Church. However, those who have defiled the holy name of God are more clearly specified: both their kings and their people, as well as their priests, in their own acts of fornication, through which they have fornicated with God; and in the ruins of their kings, who in vain, through pride, assume the royal name. Finally, it follows: And in high places. For an arrogant mind offends God; a humble one incites mercy. These people, after pride, or rather through pride, have fashioned their threshold next to the threshold of God, and their doorposts next to His doorposts. Let these women burdened with sins, carried about by every wind of doctrine, always learning but never able to come to the knowledge of the truth; having a form of godliness but denying its power, turn away from such people. For among them are those who creep into households and captivate weak-willed women weighed down with sins, led away by various lusts, always learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; but they will progress no further, for their folly will be manifest to all, as theirs also was. And the Apostle also says: But let a man examine himself, and so let him eat of that bread and drink of that cup (I Cor. XI, 28). And to make what he said more serious, he follows it with the verse: And there was a wall between me and them; so that a very short wall would separate the priestly sacrifices and the places of the sacraments of the body and blood of Christ. And they have polluted, he says, my holy name, in the abominations which they have committed. What is the advantage of dwelling near, and a wall, the wall of the Lord's altar, between our cell and the altar of the Lord, when in those things which we do in secret, and which it is even shameful to speak of, the name of the Lord is defiled and polluted? I think this, that the name of the Lord is not polluted, except by the one who has seen his name and believed, and is considered in his name. And just as he who previously believed in Christ pollutes the name of God, so also the one who previously accepted his name in faith pollutes it. Otherwise, the Gentile and the Jew, although they are defiled and contaminated, indeed contamination itself and pollution, cannot pollute and defile the name of God: what they pollute is attributed to them, to whom it is said, 'My name is blasphemed among the Gentiles because of you' (Rom. 2:24). Therefore, because of these reasons, I consumed them in my anger, because they did the things we have mentioned. And yet the merciful Lord again commands the prophets to tell them to remove their former fornications from themselves and to abandon the ruins of their kings and rulers, and to not only reject them from themselves, but also from God. And he immediately promises rewards for good deeds, saying: \"And I will dwell among them,\" as it is written in the Gospel: \"There stands among you one whom you do not know\" (John 1:26). And he will dwell not for a short time, like in the Synagogue, but forever, as is confirmed in the Church of Christ.

(Verse 10 and following) But you, son of man, show the house of Israel the temple: and let them be confounded by their iniquities, and let them measure the structure, and let them be ashamed of all that they have done. Show them the form of the house and its structure, its exits and entrances, and all its descriptions and all its laws. Show them the entire order and all its laws, and write them in their sight, that they may keep all its arrangements and its laws, and do them. This is the law of the house on the top of the mountain: All its boundaries around, it will be most holy. This, therefore, is the law of the house. 70: And you, son of man, show the house of Israel the house, and they will cease from their sins, and its vision and its arrangement: and they themselves will bear their punishment for all the things they have done. And describe the house and its preparation, and its exits and entrances, and its substance and all its ordinances, and all its statutes you will show them, and describe them before them: and they will observe all my judgments and all my commandments, and they will do them, and the description of the house on the top of the mountain, all its boundaries around are most holy. This is the law of the house. It is not a small task to demonstrate to those who see with their eyes or with their minds, so that they themselves seem to have seen with you. Therefore, Josephus writes that those who were sent by Jesus son of Nave to describe the land were geometers and had the art which now belongs to philosophers, the art of Geometry. Thus, for the house of Israel, those who see God with their mind, the house is shown, that is, the temple which Ezekiel saw situated on the mountain, and not only on a mountain, but as it is now said, on the summit of the mountain: which we should not think is the one that is described as being built by Solomon in the books of Kings and Chronicles. For that [temple] belongs to another order and size, and in each [temple] it has great diversity: and it [the second temple] is so much inferior to the temple that Ezekiel now shows, that not only its worshipers and priests, but even its builder, Solomon, sinned and offended God, although he later repented, writing in the Proverbs, where he says: Finally, I repented and considered to choose discipline (Prov. XXIV, 2). But this, which is shown by Ezekiel and through Ezekiel to the house of Israel, is as follows: that whoever contemplates it with the mind, ceases from his iniquities, not some, but all of them: or as it is contained in Hebrew, is confused and endures punishment for all that he has done. But he endures the punishment of his iniquities, who ceases to commit past sins: and it greatly benefits him who has sinned before, to see the house of God, and to know the reason for all its structure; so that he may cease to sin, and having a longing for it, may say to the Lord: O Lord, I have loved the beauty of your house: and the place of the habitation of your glory (Ps. 25:8). And again: One thing I have asked of the Lord, this I seek: that I may dwell in the house of the Lord all the days of my life (Psalm 27:4), when I begin to live and be with Christ, who is the life of believers. It follows: His going out and coming in, understood as the house. But the going out of those who go out to those who are outside, and the coming in of those who penetrate the interior through the discipline of their masters. And every, he says, description or substance of it, as the Septuagint has translated, which pertains not so much to the nature of the house, but to the furnishings and riches. And you shall show them all the commandments, the entire order, and all the laws of the temple, to those who have carried the burden of their iniquities and have ceased or been confused about the things they had done before. But show it to them so that they may keep all the commandments. For it is of no use to know the description of the house and all its distributions, about which it is written: In my Father's house there are many mansions (John 14:2). And again: He established the boundaries of the nations according to the number of the children of Israel, even the angels of God (Deut. XXXII), unless you do what is commanded. But the house and law of all the commandments of God, and the city which is situated on the top of the mountain, that is to be believed, as it is written: A city cannot be hidden when it is situated on a mountain (Matth. I, 14). And: The rushing of the river makes the city of God rejoice (Ps. XLV, 4): which clearly refers to the Church, and is located on that mountain, which is at the top of all mountains, and from which the prince of Tyre was wounded: and all the borders and boundaries of this house are holy of holies. In that house, that is, in the tabernacle that was built by Moses, and in the temple that was constructed by Solomon, only the innermost parts, where the Cherubim, and the propitiatory, and the Ark of the Covenant, and the table of incense were located, were called the Holy of Holies. But in this house, which is shown by Ezekiel, and which is situated on the top of the mountain, all its boundaries are considered to be in the Holy of Holies. And what is inferred: This is the law of the house, either referring to the past, about which it has already been said, or to those things that will be said later.

(Vers. 13 seqq.) These are the measurements of the altar: in the true cubit, which is a cubit and a handbreadth (or παλαιστὴν) in his bosom, the cubit was in length, and its width was measured from its lip to the surrounding palm of one hand. This was also the trench of the altar. From the bosom of the earth to the outermost base, it was two cubits in height, and the width of one cubit. And from the smaller base to the larger base, it was four cubits, and the width of one cubit. But the altar itself was four cubits high, and from the altar up to the horns there were four horns. And the altar was twelve cubits long, twelve cubits wide, a square with equal sides. And there was a ledge fourteen cubits long, fourteen cubits wide on its four corners, and a crown around it half a cubit high, and a rim one cubit wide around it. Its steps were turned towards the East. LXX: And this is the measure of the altar in perfect cubits and παλαιστῆς, the height of which is a cubit all around and the width of a cubit, and the lip of it around the edge is one palm. And this is the height of the altar from the bottom of the base to its great propitiatory, which was beneath two cubits, and the width of a cubit. And from the smaller propitiatory to the larger propitiatory are four cubits: and the width of a cubit and the ariel are four cubits: and from the ariel to the upper horns are cubits. But the altar had twelve cubits in length, and twelve cubits in width, with four corners. And the mercy seat had fourteen cubits in width, with four parts. And its ledge went around it by the measure of a half cubit, and its circuit by a cubit. And its steps faced toward the east. It is written: Who can discover the depths and wisdom? (Ecclesiastes 1:2). And: O depth of wisdom and knowledge of God (Rom. XI, 33): 'Whose deep depth, and who shall find it?' It is much if we desire to compare the temple of Solomon to this temple, and all its parts and tabernacles. But because this is very difficult, for the time being let us compare the altar that was shown to Ezekiel, the altar that we read about in Exodus, in a small part (Exod. XXXVIII). There an altar is described, five cubits in length and five cubits in width, that is, square, and three cubits in height: but here, departing from the senses by five, it tends towards union, in which the perfect cubit, or truest, is placed, to which is joined a palm, that is, π α λ α ι σ τ ὴ, the sixth, as we said above, having a part of a cubit. But in its bosom, that is, the altar, there was an elbow, which indeed received those things that were consumed by fire, and another elbow in its width: so that the interior, that is, the secrets, and the spaces of the altar that are shown in its width, would be terminated by one elbow. But what follows: And the measurement up to its edge, for which Aquila, Symmachus, and Theodotion placed a boundary, the Seventy interpreted as a cubit again. Of which word, as I have already said, I cannot know the reason; nor can I confidently say in what language it is spoken, unless I remind the reader that I have now transferred the definition above the crown. And this is briefly demonstrated, that around the altar itself, that is, on the edge and in a circular manner, there was a lip and, as it were, a crown resembling a lily, having in appearance great beauty. This definition, or rather invention, extended in circumference by the span of one palm, or in width by the παλαιστῆς. The bottom and depths of the Altar, or its profundity and height, for which it is called in Hebrew Gab, from the bosom of the earth to the highest foot, or to the maximum propitiatory, were two cubits, and its width was one cubit. For the lower and deep parts, cohesive with the earth, are contained in the dual number, which is also used for unclean animals (Genesis 7); but the upper parts, reaching to the foot or propitiatory, which Theodotus himself calls by the Hebrew name Azara, have a width of one cubit, so that the dual number passes into the solitary; and the good of marriage, which is lower, may attain to the blessedness of union. And what follows: And from the smaller threshold to the larger threshold, four cubits, and the width of one cubit, for which it is written in the Septuagint: And from the smaller mercy seat to the larger mercy seat; and Theodotus translated in both Azara, it is to be understood that the smaller mercy seat is a stone cut from the mountain without hands, and the larger mercy seat is the stone itself that grew into a great mountain and filled the whole earth (Dan. II). Or, in another sense, the propitiatory is less when he took on the form of a servant (Philippians 2) and the propitiatory is greater when he received the glory that he had with the Father before the world was made (John 17). For we first come to know the humbler aspects of Christ and thus reach the height of his divinity. And yet the propitiatory of both natures, that is, of the lower and the greater, belongs to the sacrament of one altar. But between the two propitiatory [covers], the smaller and the larger, there were four cubits, signifying the four elements of the world, which themselves also come to a height of one cubit. And this should be noted, that in the measurement of the altar, the first cubit in width is not joined to anything, but is perfect in its own unit: but the second cubit of the width, after two cubits, increases to the top, and the third cubit, after the smaller and larger propitiatory [covers], tends to the mystery of one cubit through the four elements; and one and another, and a third cubit in the altar of the Lord, are by no means first, second, and third; but let it be said to be one and one, and one. But Ariel was four cubits long, and from Ariel upwards there were four horns: or, as it is said in the Septuagint, from Ariel to the top of the horn there was one cubit. Ariel, as most people understand, is interpreted as 'my light is God.' Regarding this, in the prophet Isaiah, where it is written: 'Woe to you, Ariel, the city David besieged, or surrounded,' we have spoken more fully. But as I think, it means 'lion' or 'mighty one of God,' a name that properly refers to the altar, in which there is either the illumination of God or the lion and his strength, as Jacob said to Judah: 'Judah, you are like a lion's cub. You have climbed up to the prey, my son. You have crouched down and stretched out like a lion or a lioness. Who will dare to awaken you?' But there are four sides, and it has four horns; whether the upper parts of the four horns are finished with one cubit, so that the measure of the Gospels and the strength running throughout the whole world may be demonstrated under the illumination of God and the strength of the lion, and may reach the divine confession in one cubit. And so that gradually the darkness of the present place may become more manifest, it follows: And Ariel is twelve cubits in length, with twelve cubits in width, a quadrangle with equal sides. What no one doubts pertains to the twelve tribes, which are written in the Book of Revelation, and to the number of the Apostles, concerning whose sacrament I remember having spoken above (Rev. 7). Moreover, through the four sides of the world, the twelve cubits together make forty-eight cubits of the priestly cities, so that with these, as if foundations divided throughout the whole world, the strength of the Church may be solidified. Furthermore, the step, for which the Septuagint rendered it 'propitiatory' and Theodotion as 'azara' above; Symmachus 'peridromēn', that is, 'circuit', fourteen cubits in length and fourteen in width, has at its four corners a crown half a cubit in circumference; for which, once again, the Septuagint rendered it 'gisum', and [meaning] 'bosom', or, according to Symmachus, its completion and perfection, one cubit in circumference, secretly suggests that our Lord, who is truly called the propitiatory not only for our sins, but for the whole world, came through fourteen generations from Abraham to David; and again, through another fourteen until the captivity of Jeconiah, and by the sacrament of the same number descended to earthly things: so that in the fourteenth triad and the sacrament of the divine gift, he would save the four corners of the world, of which it is written: 'Many will come from the east and the west, and from the north and the south, and will recline at table with Abraham, and Isaac, and Jacob, in the kingdom of heaven' (Matthew 8:11). And what follows, the crown, or gisus around it, signifies the propitiatory, which had a half cubit, and the bosom of the propitiatory, or the completion and perfection, which Symmachus interpreted as περιδρομὴν, had one cubit; this signifies that both sinners and the righteous are saved by the propitiation of the Lord, as the apostle Paul says: 'We have been reconciled to God through the blood of His Son' (Rom. 5:10). And it is said of sinners that they have a measure of half a cubit in circumference; yet they are saved by the mercy of the Creator, as it is written in the Psalm: You will save them as if they were nothing (Ps. 55:8). Regarding the righteous, it is said that they are saved in a singular and perfect number, and they imitate one divinity, as the same Apostle says: God was in Christ, reconciling the world to himself (2 Cor. 5:19). And what is mentioned at the end of this testimony, and its steps turned towards the East, these steps should be understood as the twenty-four books of the Old Testament, which had harps in the Apocalypse of John (Rev. 5), and crowns on their heads: or the sacrament of the Father and the Son and the Holy Spirit, in which true propitiation is given to us. And to speak more clearly, therefore the number of steps is left uncertain, so that no matter how diligently we may be able to ascend to higher things, we may consider ourselves placed in lower things, and think of that of the Psalmist: They go from strength to strength (Ps. LXXXIII, 8).

(Ver. 18 and following) And he said to me: Son of man, thus says the Lord God: These are the rituals of the altar when it is made, to offer a burnt offering and pour out blood. And you shall give to the priests, the Levites who are of the seed of Zadok, who approach me, says the Lord God: to offer to me a young bull from the herd as a sin offering. And you shall take some of its blood, and put it on the four horns and on the four corners of the ledge, and on the border all around; and you shall cleanse it and make atonement for it. And you shall take the calf that was offered for sin and burn it in a separate place outside the sanctuary. And on the second day you shall offer a male goat without blemish for sin, and they shall make atonement for the altar as they made atonement for the calf. LXX: And he said to me, Son of man, thus says the Lord God: These are the statutes of the altar on the day it is made, upon which burnt offerings are offered and blood is poured out on it. And you shall give to the Levite priests who are of the seed of Sadduc, and who approach me, says the Lord God, to minister to me a calf from the cattle for a sin offering. And they shall take its blood and put it on the four horns of the altar, and on its base all around, and they shall cleanse and make atonement for it. And they shall take the calf for a sin offering and burn it in a designated place outside the sanctuary of the house. And on the second day they shall take two male goats without blemish from the goats for a sin offering, and they shall make atonement for the altar as they made atonement with the calf. After the prophet showed the altar, and its cubit, which was two cubits, and again a cubit and four cubits, and a third cubit, as well as twelve cubits for the other twelve, and four horns of the altar: also twelve cubits for Ariel, by twelve cubits, and a ledge, that is, a mercy seat, of fourteen cubits, by fourteen cubits: also its crown, and a breast boundary of half a cubit and one cubit all around: and steps to the east, the number of which is uncertain, a man spoke, whose pen and cord were in his hand, and he instructed him how, with the work of the altar completed, the altar should be cleansed and consecrated. And first a victim is offered, and it is given to the priests of the tribe of Levi, who are from the descendants of Sadoc, whom the Seventy call Sadduc, which I cannot understand. But Sadoc means just. And according to the Seventy and Theodotion, a calf is offered; according to Symmachus, a bull, which is called Phar in Hebrew. But the calf that was sacrificed for us, and many passages of the Scriptures, and the notable Epistle of Barnabas, which is found among the apocryphal writings, mention it. And a male goat of the she-goats is offered on the second day. Hence, those who will celebrate Passover take a lamb and a kid from the flock, and those who could not celebrate the first Passover, celebrate it in the second month: one of which pertains to the righteous, the other to the penitents. But if we agree with the interpretation of the Seventy, who said: 'On the second day, they shall take two unblemished kids for the sin,' it is daring indeed what we are about to say, but the opinion of others must be simply presented, who say that two unblemished kids were offered after the Lord's passion on the altar of the Lord, Jacob and Stephen: one of whom was from the number of the apostles, the other was the chief among the seven chosen for the ministry of the Lord (Acts XXII). This is James, who saw the Transfigured Savior on the mountain (cf. Mark 9), who witnessed the raising of the daughter of the synagogue official with the Lord Peter and John (cf. Matthew 17), who is listed as the first among the apostles, with his name paired with his brother's (cf. Mark 9). He was killed by Herod (cf. Matthew 9), and like an unblemished lamb, he was sacrificed on the day after the Savior's passion (cf. Mark 3). The Jews also stoned Stephen, whose wisdom and teaching no one could resist (Acts 6:10), and he saw the Son of Man standing at the right hand of God, and said (Acts 7:59): Lord Jesus, receive my spirit. And the Jews also stoned him. And just as the Apostle names certain first fruits of the believers in Achaia and Asia (1 Corinthians 16), so these were the first fruits of the martyrs, whom the confession of Christ afterwards crowned. And it should be noted that the whole calf is offered as a burnt offering, and the thickness of its body is consumed by the divine fire. For we used to know Christ according to the flesh, but now we no longer know Him according to the flesh (2 Corinthians 5:16). However, Jacob and Stephen, who were offered on the second day, or the goat, which is mentioned in the Hebrew narrative, is indeed offered as a sacrifice, but the burnt offering is reserved for the presence of the Lord. And as for the blood that Peter speaks of when he says, 'You were redeemed from your vain conversation by the precious blood of Christ' (1 Peter 1); and the Apostle Paul teaches, 'You were bought with a price' (1 Corinthians 7:23); and in another place, 'Making peace through the blood of His cross, whether on earth or in heaven' (Colossians 1:20), that signifies that by the blood of the Savior, the four horns of the altar are purified, that is, the four corners of the world are cleansed; and the mercy seat is sprinkled, or the bases are sprinkled all around, so that everything may be cleansed and the propitiation may be firm. Therefore, on the second day, either two young goats, of which we have spoken above, or a he-goat is taken; because the animal always hastens to higher places and sustains no danger on precipices, and there it finds a path where destruction is to other animals. Therefore, in Greek speech, the flock of goats and he-goats is called conversation of the sublime, that is, αἰπόλιον, as if αἰποπόλιον, since αἴπος, high, and πόλιον (Mss. πολεῖν), signifies conversation. Furthermore, the altar of Christ is cleansed with blood, so that the prayers of the saints may reach God in purity. It should also be noted that, according to the Hebrew Ezekiel himself, he is commanded to take a calf as a priest and offer it as a burnt offering, and sprinkle its blood around the altar, as well as the corners and the crown or base. However, the Seventy Interpreters show other priests doing this, of whom it is said: You shall give to the Levite priests, who are of the seed of Zadok, who come near to me.

(v. 23 seqq.) 'When you have completed cleansing it, you shall offer an unblemished calf from the herd and an unblemished ram from the flock. You shall present them before the Lord, and the priests shall sprinkle salt on them and offer them as a burnt offering to the Lord. For seven days you shall make atonement for the altar and consecrate it; then the altar shall be most holy, and whatever touches the altar shall become holy.' On the eighth day and beyond, the priests shall offer your burnt offerings and peace offerings on the altar, and I will be appeased with you, says the Lord God. LXX: And when you have completed the purgation, you shall offer a calf from the herd without blemish, and a ram from the flock without blemish, and you shall offer them before the Lord, and the priests shall sprinkle salt upon them; and they shall offer them as burnt offerings to the Lord. For seven days you shall make atonement with a goat for sin daily, and a calf from the herd, and a ram from the flock without blemish shall be offered for seven days. And they shall purify the altar, and cleanse it, and fill their hands, and accomplish the days. And from the eighth day and beyond, the priests shall offer your burnt offerings upon the altar, for your salvation. And I will receive you, says the Lord God. After the altar and its measurements were shown on the top of the mountain, and the purification and consecration of it were demonstrated to the prophets, through one unblemished calf and a male goat, or two young goats, the first of which we refer to the Lord and Savior, and the two that followed to the apostles and ministers, so that in the consecration of the spiritual altar and specifically pertaining to the Church, it may not seem that the law and the prophets were excluded. Therefore, after the altar had been consecrated, an unblemished calf and a ram are taken and offered in the sight of the Lord; and the sons of Zadok, that is, the righteous priests, sprinkle salt upon their heads, so that both the law and the prophets may be seasoned with the taste of the Gospel. And there is no sacrifice (according to the command of the law and the interpretation of the Apostle, who says (Col. IV, 6): Let your speech be seasoned with salt) that is lacking in salt. Both, however, are offered as a burnt offering to the Lord, like the fat of the letter, which is signified in the Law, and the prophecy, like a cloud of fire of the Lord, that is, the Holy Spirit, of whom Paul says, fervent in spirit (Rom. XII, 11), are transformed into a spiritual and thin substance. We want to know more clearly what the calf of the unblemished herd is, and the ram with the purest fleece from the sheep, let us understand Moses and Elijah (Num. XII, III Reg. XIX); the former of whom was the gentlest among all men who dwelt on the earth; the latter was similar to Moses in fervor of faith. Hence he dared to say: I am left alone. But what is written in Hebrew as 'You shall offer a calf', in the Septuagint it is written as 'the priests shall offer', there is no question about it. And indeed Ezekiel himself, to whom these things are said, is from the number of priests, full of age and perfect; and the grace of prophecy increased the priestly rank in him. And Moses and Elijah appear on the mountain with the Lord, that is, the law and the prophets, who announced to him what he would suffer in Jerusalem. But after the altar is cleansed, for seven days a goat or a young goat is offered for sin daily, and a bull from the herd, and an unblemished ram from the flock, so that through these sacrifices the altar may be cleansed for seven days and made perfect. In seven days the Sabbath is observed, which according to the Apostle (Hebrews IV) is reserved for the people of God: in which we hope for eternal and true rest, and do no servile work of sin. However, in the goat, and the calf, and the ram, three general sins are demonstrated, to which all human beings are subject. For we sin either in thoughts, or in speech, or in action. Thoughts are referred to the ram, which is the first of all sins, and from which the other two sins arise. But the goat, or rather the male goat, is known for its eloquence or discourse, always engaging in higher-level discussions. However, it is specifically designated for agricultural work, being bound to the plow and toil and earthly labor. Therefore, we must offer these blameless things for the true Sabbath, which lasts for seven days, and cleanse the altar, so that our prayer may reach God in purity. The phrase that follows, 'And they shall cleanse it, and fill his hand,' as translated by both the Hebrew and other interpreters, signifies that the offerings for the expiation of the altar itself should also be fulfilled, just as offerings are made for the priests, the people, and the high priest, so that nothing may appear empty in the sight of the Lord. For what reason they set aside the Septuagint: both will clean it, and they will fill their hands, so that the priests may be heard, who when they are full of good works, for this reason their hands are full, after the Sabbath has passed, they may come to the eighth day of resurrection, and may say with the Apostle: We have risen with Christ (Rom. VI, Coloss. III); and beyond the eighth day, they may strive for heavenly things, and may offer burnt offerings for us, or those which are for the peace of our sins and our salvation: so that through the fire of the Holy Spirit, everything that we think, speak, and do, may be transformed into spiritual substance: and the Lord, pleased with such sacrifices, may be appeased towards us.

(Chapter 44, verses 1 onwards) And he brought me back to the way of the outer gate of the sanctuary, which faces eastward and was closed. And the Lord said to me: This gate shall be closed and shall not be opened, and no man shall enter through it, for the Lord God of Israel has entered (or will enter) by it; it shall be closed for the prince. The prince himself shall sit in it to eat bread before the Lord. Through the vestibule (that is, the porch), he shall enter by the gate, and he shall go out by its way. For it is written in Hebrew: 'It shall be shut to the prince.' The Septuagint translated it as: 'It shall be shut, for the leader himself shall sit in it.' There are many gates described in the Scripture of the temple of Ezekiel, both inside and outside. The previous discourse also covers the representation, consecration, and sacrifices of the altar. After this, he comes to the outer gate of the sanctuary, which faces east and is shut. And immediately, the man who was the guide of the prophet and showed him everything spoke to him: This gate that you are looking at will always be shut and will not be opened, and no man will pass through it. And it gives the reason why it is always closed: because the Lord God of Israel has entered, or will enter through it: and it will be closed according to the Hebrew, to the prince, whom the LXX translated as leader. The prince and leader, that is, the Nasi, will sit in it to eat bread before the Lord: and he will enter by way of the vestibule of the gate, and he will go out through it. What is this gate that is always closed, and only the Lord God of Israel enters through it? Namely, the one about which the Savior speaks in the Gospel: Woe to you, scribes and Pharisees, hypocrites! And woe to you, teachers of the law, who take away the key of knowledge! You yourselves do not enter, and you hinder those who are entering (Matthew 23:23). Isaiah also writes about this book under this name: The words of this book shall be like the words of a sealed book: if you give it to a man who cannot read, saying, 'Read this,' he will say, 'I cannot read.' And they shall give the book to a man who knows letters, saying: Read; and he shall say: I cannot read, for it is sealed (Isa. XXIX, 11). But this is the book that no one can unseal or open the seals, neither in heaven, nor on earth, nor under the earth, except for the one of whom it is said in the Apocalypse of John: Behold, the lion of the tribe of Judah, the root and offspring of David, has conquered, so that he may open the book and unseal its seals (Rev. V, 5). For before the Savior assumed a human body and humbled himself, taking on the form of a servant (Phil. II), the Law and the Prophets, and all the knowledge of the Scriptures, were closed, and paradise was closed. But after he hung on the cross, and spoke to the thief, 'Today you will be with me in paradise' (Luke XXIII, 43), immediately the veil of the temple was torn, and everything was opened; and with the veil removed, we say: But we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image, from glory to glory (II Cor. III, 18). But if all things are revealed, for in Christ, according to the words of Paul, all things are revealed (Ibid., XIII), how will the gate be closed and not opened, and a man not pass through it? From these things we learn that even though we have come to the ultimate knowledge, compared to divine knowledge, we now know in part and understand in part; but when that which is perfect comes, then that which is in part will be done away with. Hence, in another place, the Apostle himself speaks of being imperfect and, again, perfect. But if it lacks interpretation, it seems to be the opposite. For he says: Not that I have already obtained, or am already perfect. Brothers, I do not consider myself to have taken hold of it; but one thing I do: forgetting what is behind and straining towards what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus (Philippians 3:12, 14). And when we thought that he, according to his profession, was not yet perfect, and that he was seeking rather than having found what is true, he not only says this about himself, but also about others: Therefore, let us all who are perfect have this same attitude. But the meaning of this place is as follows: Compared to other people who do not have care of the knowledge of the Scriptures or the mysteries of God, I confess that I am perfect; but as for the understanding of the divine majesty, I now see it in an enigma and through a cloud and darkness, and I say with the prophet: Your knowledge is amazing to me, it is confirmed, and I will not be able to attain it (Ps. 138:6). Therefore, this gate, which is closed to everyone (for a man will not pass through it and perish), will be closed to the prince or leader, and it will be opened by his arrival, who will sit in it to eat bread before the Lord, about whom he himself testifies in the Gospel, saying: My food is to do the will of him who sent me, and to accomplish his work (John 4:34). He is the prince and the high priest according to the order of Melchizedek. He is the offering and the priest who, in the presence of the Father, eats heavenly bread with us and drinks wine, of which he speaks in the Gospel: I will not drink of the fruit of this vine until I drink it new with you in my Father's kingdom (Matthew 26:29): in that kingdom, of which he himself and elsewhere says: The kingdom of God is within you (Luke 17:21). And the gate will be closed. No one can truly understand the passion of the Lord, his body and blood as the sacraments of the divine mystery. Such is the greatness of his goodness and the prince of his mercy, that even though he alone sits at the closed door and eats bread before the Lord, he desires to have more companions at his table and feast, and says: Behold, I stand at the door and knock; if anyone opens to me, I will enter in and dine with him, and he with me (Rev. 3:20). But he alone eats bread in the presence of the Lord, because his substance and divine nature are separate from all the substances of creatures. He himself enters and exits through the same gate of the vestibule: for he is both inside and outside, that is, infused and encompassing all; entering through the gate in order to bring with him those who cannot enter without his teaching and help; and exiting in order to bring in others again; and speak to those who do not understand difficult things. But inasmuch as the Eastern gate outside the boundaries of the world is always closed and never opens to human sight, the Gospel of John proves the words of the one who said: No one has ever seen God: the Only Begotten Son, who is in the bosom of the Father, has revealed Him (John 1:18). In other words, it will be closed to everyone except the ruler. The ruler alone will sit in it, to eat the bread of perfect and complete knowledge. For no one knows the Son except the Father, and no one knows the Father except the Son, and those to whom the Son chooses to reveal (Matthew 11:27). Some understand beautifully that the closed gate through which only the Lord God of Israel enters, and the leader to whom the gate is closed, to be the Virgin Mary, who both before childbirth and after childbirth remained a virgin. Indeed, at the time when the angel spoke: The Holy Spirit will come upon you, and the power of the Most High will overshadow you. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus (Luke 1:35), and when he was born, the virgin remained eternal; to confound those who claim that after the birth of the Savior, she had other sons by Joseph, based on the occasion of his brothers who are mentioned in the Gospel (Mark 3). I know that I wrote a small book in my youth, against Helvidius, the heretic of that time, in Rome.