1 In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither. 2 In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south. 3 And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate. 4 And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee; for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel. 5 And behold a wall on the outside of the house round about, and in the man's hand a measuring reed of six cubits long by the cubit and an hand breadth: so he measured the breadth of the building, one reed; and the height, one reed. 6 Then came he unto the gate which looketh toward the east, and went up the stairs thereof, and measured the threshold of the gate, which was one reed broad; and the other threshold of the gate, which was one reed broad. 7 And every little chamber was one reed long, and one reed broad; and between the little chambers were five cubits; and the threshold of the gate by the porch of the gate within was one reed. 8 He measured also the porch of the gate within, one reed. 9 Then measured he the porch of the gate, eight cubits; and the posts thereof, two cubits; and the porch of the gate was inward. 10 And the little chambers of the gate eastward were three on this side, and three on that side; they three were of one measure: and the posts had one measure on this side and on that side. 11 And he measured the breadth of the entry of the gate, ten cubits; and the length of the gate, thirteen cubits. 12 The space also before the little chambers was one cubit on this side, and the space was one cubit on that side: and the little chambers were six cubits on this side, and six cubits on that side. 13 He measured then the gate from the roof of one little chamber to the roof of another: the breadth was five and twenty cubits, door against door. 14 He made also posts of threescore cubits, even unto the post of the court round about the gate. 15 And from the face of the gate of the entrance unto the face of the porch of the inner gate were fifty cubits. 16 And there were narrow windows to the little chambers, and to their posts within the gate round about, and likewise to the arches: and windows were round about inward: and upon each post were palm trees. 17 Then brought he me into the outward court, and, lo, there were chambers, and a pavement made for the court round about: thirty chambers were upon the pavement. 18 And the pavement by the side of the gates over against the length of the gates was the lower pavement. 19 Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, an hundred cubits eastward and northward. 20 And the gate of the outward court that looked toward the north, he measured the length thereof, and the breadth thereof. 21 And the little chambers thereof were three on this side and three on that side; and the posts thereof and the arches thereof were after the measure of the first gate: the length thereof was fifty cubits, and the breadth five and twenty cubits. 22 And their windows, and their arches, and their palm trees, were after the measure of the gate that looketh toward the east; and they went up unto it by seven steps; and the arches thereof were before them. 23 And the gate of the inner court was over against the gate toward the north, and toward the east; and he measured from gate to gate an hundred cubits. 24 After that he brought me toward the south, and behold a gate toward the south: and he measured the posts thereof and the arches thereof according to these measures. 25 And there were windows in it and in the arches thereof round about, like those windows: the length was fifty cubits, and the breadth five and twenty cubits. 26 And there were seven steps to go up to it, and the arches thereof were before them: and it had palm trees, one on this side, and another on that side, upon the posts thereof. 27 And there was a gate in the inner court toward the south: and he measured from gate to gate toward the south an hundred cubits. 28 And he brought me to the inner court by the south gate: and he measured the south gate according to these measures; 29 And the little chambers thereof, and the posts thereof, and the arches thereof, according to these measures: and there were windows in it and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad. 30 And the arches round about were five and twenty cubits long, and five cubits broad. 31 And the arches thereof were toward the utter court; and palm trees were upon the posts thereof: and the going up to it had eight steps. 32 And he brought me into the inner court toward the east: and he measured the gate according to these measures. 33 And the little chambers thereof, and the posts thereof, and the arches thereof, were according to these measures: and there were windows therein and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad. 34 And the arches thereof were toward the outward court; and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps. 35 And he brought me to the north gate, and measured it according to these measures; 36 The little chambers thereof, the posts thereof, and the arches thereof, and the windows to it round about: the length was fifty cubits, and the breadth five and twenty cubits. 37 And the posts thereof were toward the utter court; and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps. 38 And the chambers and the entries thereof were by the posts of the gates, where they washed the burnt offering. 39 And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering. 40 And at the side without, as one goeth up to the entry of the north gate, were two tables; and on the other side, which was at the porch of the gate, were two tables. 41 Four tables were on this side, and four tables on that side, by the side of the gate; eight tables, whereupon they slew their sacrifices. 42 And the four tables were of hewn stone for the burnt offering, of a cubit and an half long, and a cubit and an half broad, and one cubit high: whereupon also they laid the instruments wherewith they slew the burnt offering and the sacrifice. 43 And within were hooks, an hand broad, fastened round about: and upon the tables was the flesh of the offering. 44 And without the inner gate were the chambers of the singers in the inner court, which was at the side of the north gate; and their prospect was toward the south: one at the side of the east gate having the prospect toward the north. 45 And he said unto me, This chamber, whose prospect is toward the south, is for the priests, the keepers of the charge of the house. 46 And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok among the sons of Levi, which come near to the LORD to minister unto him. 47 So he measured the court, an hundred cubits long, and an hundred cubits broad, foursquare; and the altar that was before the house. 48 And he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side: and the breadth of the gate was three cubits on this side, and three cubits on that side. 49 The length of the porch was twenty cubits, and the breadth eleven cubits; and he brought me by the steps whereby they went up to it: and there were pillars by the posts, one on this side, and another on that side.
[AD 420] Jerome on Ezekiel 40:1
Your prayers, daughter Eustochium, have conquered my fear in explaining the temple in Ezekiel, even my determination to be quiet on the matter, and so have the promises of the Lord when he says, “Ask and you will receive, seek and you will find, knock and the door will be open to you.”

[AD 420] Jerome on Ezekiel 40:1-4
(Chapter XL - Verses 1 onwards) 'In the twenty-fifth year of our exile (or captivity), at the beginning of the year (or in the first month), on the tenth day of the month, fourteen years after the city was struck down (or captured): on that very day, the hand of the Lord was upon me, and He brought me there. In visions (or in a vision) of God, He brought me to the land of Israel, and set me down on a very high mountain, on which was like a city-building, facing southward (or from the south).' And he brought me there: and behold a man, whose appearance was like the appearance of brass (or shining brass); and a line of flax (or masons' line) was in his hand, and a measuring reed in his hand. And he stood in the gate: and he said to me, Son of man, see with your eyes, and hear with your ears, and set your heart upon all that I shall show you (or set in your heart all that I shall show you): for you have been brought (or entered) here for this purpose, and declare (or show) to the house of Israel all that you see. If, in the fifth year of captivity or exile of King Joachin, in the fourth month, in the fifth day of the month, the heavens were opened to the prophet Ezekiel by the river Chebar, and he saw visions of God; and now it is said that in the twenty-fifth year of the same captivity or exile of Jehoiachin, at the beginning of the year, in the tenth month, the hand of the Lord came upon him, and he was brought to the land of Israel and placed on a very high mountain, where he could see the city under construction, facing south; then there is no doubt that his entire prophecy was composed over a period of nineteen years, nine months, and five days of the twentieth year. But if, according to Theodotion, who interpreted in that place where we have placed [it], at the beginning of the year, it is understood that on the new year, the tenth month (however, the new year is called the seventh month among the Hebrews, which has the name Tishri, that is, on the Kalends of the seventh month, there is the sound of trumpets, and on the tenth day of the same month, there is the day of fasting and atonement; but on the fifteenth day, when the whole circle of the moon is completed, there are the days of the booths), it is understood that on the tenth day of the Day of Atonement, the building of the city as shown to Ezekiel, the prophet. And just as he demonstrated the restoration of the people, or rather the revival in the bones of the valley under the image of the resurrection, so now the Lord promises the restoration of the city that was destroyed by the Babylonians fourteen years ago, under its description, just as the type of captivity and destruction that he had shown through the boiling pot from the face of the North, and the truth of the prophecy was confirmed by the work, so the truth of the future edification would be proven by the faith in past events and the prediction. Nor is this said of that time, as some ignorant Jews want, when under Zerubbabel and under Jesus, son of Josedech, the high priest, the temple was built, with the prophets Haggai and Zechariah prophesying. For this temple that is now described, and the order of the priesthood, and the division of the land and fertility, is much more magnificent than what Solomon built. But the temple that was built under Zerubbabel was so small, and compared to the previous one was nothing: those who had seen the previous temple, and then saw this one, would wail and testify their sorrow with tears, and the clamor of the mourners would be much louder than the sound of trumpets. Read the book of Ezra. Furthermore, what is added, in the fourteenth year after the city was struck (or captured), according to mystical understanding, it signifies fourteen generations: which completed from David to the birth of Christ, the restoration of the city is promised by him, about whom it is written: He will build my city and bring back the captivity of my people. And again: He came to proclaim release to the captives and sight to the blind, saying to those who were in chains, come out, and to those who were in darkness, be revealed. But the hand of the Lord came upon him, so that Israel in the flesh, who was situated in Babylon, would come to the land in spirit. And he would not be placed on a high mountain in a vision, but in the visions of God, on an exceedingly high mountain, about which Isaiah and Micah prophesied: Come, let us go up to the mountain of the Lord, to the house of the God of Jacob (Isa. II, 3; Mic. IV, 2). For it is exceedingly high, in comparison to the other mountains, about which the prophet testifies, saying: I lift up my eyes to the mountains, from where will my help come? (Ps. CXX, 1). And in another place: Mountains are around it, and the Lord is around His people (Ps. CXXIV, 2). Concerning this it is also said by Isaiah: Ascend to a high mountain, you who bring good news to Zion (Isa. XL, 9). On this mountain, the city's building is shown, according to the Septuagint and Aquila, from the region, and opposite the north, from where the prophet came to the land of Israel; but according to Theodotion and Symmachus, it faces south, where there is full light, and the sun of righteousness is positioned at the highest point of the sky. And in the Song of Songs it says: Rise up, O north wind, and come, O south wind, blow upon my garden, that its spices may flow out. (Song 4:16) For the harsh north wind is driven away by the breath of the Lord, lest the warmth of love grow cold and the flowers wither. But when it is said, 'Like the structure of a city, not truly a city, but a likeness of a city is shown,' it refers to the city about which it is written: Glorious things are said of you, O city of God. (Psalm 87:2) This is Jerusalem, built as a city, whose unity itself is in that very city, and in it the great Lord is greatly praised, in the city of our God, on his holy mountain. (Psalm 48). And in the towers of this city, God is known when he will receive it. As it is said elsewhere: The streams of the river gladden the city of God (Ps. 46:4). And: A city set on a hill cannot be hidden (Matt. 5:14), as spoken in Isaiah: I am a solid city, a city under attack (Isa. 23). It did not say that it is conquered, but under attack: it is built on a rock and is not shaken by any storm. It follows: And he led me there, as it is understood, by the hand of God. There, however, that is, to the building of the city, so that he might show me all the things that were inside. And behold, he says, a man, whose appearance or vision was like a shining bronze, specifically the one of whom it is written: Behold a man, the Rising Sun is his name (Zach. VI, 12). But he did not have the appearance of amber, as is said at the beginning of this volume, nor was he girded with a golden belt, as is stated in the Book of Revelation (Apoc. I): but he had the appearance of bronze, according to the Hebrew. For this material is more resonant than all metals and resounds with a far-reaching sound. Hence, in the Book of Daniel, the kingdom of Alexander and the Greeks is symbolized by an image made of gold, silver, bronze, and iron (Daniel. II); in order to represent the eloquence of the Greek language: through which it is clear that they still need teaching, who have not yet fully understood the mysteries of spiritually building the temple. There was also a line made of twine in his hand, as it is written in Zechariah (Zech. II), that he had a measuring line to measure the width and length of the city. And the workers of masonry, either the angels who served under God's command, or Moses, and all the prophets and apostles who build the city of God, and are helpers or ministers of the Lord's will. Hence, the Apostle Paul also said: We are God's field, God's building (1 Cor. III, 9). And what follows: And the pen of measurement in his hand signifies prophetic grace, of which it is written in the forty-fourth psalm: My tongue is the pen of a swift scribe (Psalm 44:2). And concerning John the prophet and the baptist: What did you go out to the desert to see? A reed shaken by the wind (Matthew 11:7). Those who desire to imitate this reed, are those who write iniquity, and to whom the prophet curses: Rebuke the beasts of the reed (Psalm 68:31). But he was standing at the gate; for through him we enter the Father, and without him we cannot enter the city of God, so that it may receive the worthy and cast out the unworthy. There is also judgment at the gate. Hence the prophet says: They hate those who correct at the gate (Isa. 29:21). And in another place: He will not be put to shame when he speaks with his enemies at the gate (Ps. 127:5). This man spoke to the prophet, in whose hand was a cord, and whose appearance was like bronze, and he held a reed in his hand. He spoke to Ezekiel, a true architect, whom Paul the apostle imitated, saying: Like a wise architect, I have laid the foundation (I Cor. III, 10). But he calls the wise architect, to distinguish him from the foolish one, and he is called an unworthy shepherd in Zechariah; but he spoke the following: Son of man, see with your eyes, and hear with your ears (Zech. XI): not with the eyes of the flesh, but with the spirit; not with the ears of the body, but with the soul. Lift up, he says, your eyes, and see that the fields are already white for harvest (John 4:35). And: He who has ears to hear, let him hear (Luke 8:8). The construction of the city is visible, and the order of the ceremonies and priests, and the description of the land can be heard. But it is not enough to command to see with the eyes and hear with the ears; but he added: And place your heart in all things; or, place in your heart all that I will show you. For nothing is of benefit to have seen and heard, unless you place those things that you have seen and heard in the treasure of memory. When, however, he says, 'all things that I will show you', he makes the listener attentive, and he prepares the eyes of the heart, so that he may hold in his memory those things that are to be shown to him, for you have been brought here so that all things may be shown to you. With this, he shows specifically that nothing is sweeter than theory and knowledge, which the prophet desires, saying: 'One thing I have asked of the Lord, this I will seek after, that I may dwell in the house of the Lord all the days of my life.' In order to see the delight of the Lord, and to visit His temple (Psalm 26:4, 5). Hence he joins and speaks: Lord, I have loved the beauty of your house and the dwelling place of your glory. Proclaim, he says, all that you see to the house of Israel, so that those who cannot see for themselves may learn through you what is shown to you by the Lord. But to the house of Israel are those who contemplate God with their mind, such as Nathanael, who earnestly sought Christ, and deserved to hear: Behold, a true Israelite, in whom there is no deceit (John 1:47).

[AD 604] Gregory the Dialogist on Ezekiel 40:1
If [Ezekiel] told his first vision in the fifth year of the first captivity and describes this last vision as occurring in the twenty-fifth year, it is surely clear that he extended the space of his speech for twenty years until the account of his last vision.

[AD 604] Gregory the Dialogist on Ezekiel 40:1
In holy Scripture those things that can be accepted according to the history are very frequently to be understood spiritually so that faith in the truth of history is retained and spiritual understanding is derived from the mysteries of allegory.

[AD 604] Gregory the Dialogist on Ezekiel 40:1
The hand expresses the virtue of power, but the visions express the actual revelation that he had received. The hand is surely in the visions, the virtue in the contemplation.

[AD 604] Gregory the Dialogist on Ezekiel 40:2
He who is said to be a mountain on the top of the mountain is here proclaimed as a very high mountain.

[AD 604] Gregory the Dialogist on Ezekiel 40:2
Clearly this city has here already its great building in the conduct of the saints. As in a building, stone carries stone because stone is placed on stone, and the stone that bears another is itself borne by a third.

[AD 604] Gregory the Dialogist on Ezekiel 40:2
If I neglect to support you in your ways and you disdain to tolerate me in mine, from where does the building of charity rise between us, whom love of neighbor does not join in patience?

[AD 604] Gregory the Dialogist on Ezekiel 40:2
Those who are learned in holy scripture recall that the south wind is usually to be presented as a symbol of the holy Scripture.

[AD 700] Isaac of Nineveh on Ezekiel 40:2
Ezekiel was caught away supranaturally by the action of revelation, and he came to Jerusalem; and in a divine revelation he was a beholder the renewal that was to come. It is likewise with purity of soul. Some, going by the well-trodden road of the law through keeping the commandments in a life of many labours, enter into purity of soul by sweat and blood; and there are others who are vouchsafed purity of soul by the gift of grace. It is a marvellous thing that we are not permitted to ask in prayer for the purity that is granted us by grace and so to reject the active and laborious manner of life.

[AD 420] Jerome on Ezekiel 40:3
As far as the measuring line is concerned, these are the angels who minister at the command of God, or Moses and all the prophets and the apostles who built the city of God and the assistants or ministers at the will of the Lord.

[AD 420] Jerome on Ezekiel 40:3
This man spoke to the prophet. In his hand was the measuring stick, and his face was like the sky, and he held in his hand a reed. The man who spoke to Ezekiel was a true master builder, whom Paul the apostle imitated, when he said, “like a skilled master builder I will lay the foundation.”

[AD 604] Gregory the Dialogist on Ezekiel 40:3
He enters the building of the heavenly city who meditates by imitating the ways of the good in holy church.

[AD 604] Gregory the Dialogist on Ezekiel 40:3
Why is it that his very incarnation is likened to sounding metal, except that by this same assumption of our humanity he resounded to all with the glory of his majesty?

[AD 604] Gregory the Dialogist on Ezekiel 40:3
The translators of the Septuagint do not have a “line of flax” but a “builders’ line.” If in this verse we use their translation for exposition, what shall we take as builders but holy teachers who by speaking spiritual words arrange living stones, that is, the souls of the elect, into a heavenly building? Then whatever the early fathers, the prophets, the apostles, the successors of the apostles said, what was it but the arrangement of stones in this building of the saints, a building that is constructed daily?

[AD 604] Gregory the Dialogist on Ezekiel 40:3
What must we understand by the line of flax if not fine, that is, spiritual, preaching?

[AD 604] Gregory the Dialogist on Ezekiel 40:3
By the inward stewardship of hidden judgment is led the line and measuring reed by which the one is dragged along and the other is left behind. The heavenly building is not constructed without pious and righteous scrutiny.

[AD 604] Gregory the Dialogist on Ezekiel 40:3
His eyes always gaze on his building because he unceasingly considers how much progress each is making in the virtues.

[AD 604] Gregory the Dialogist on Ezekiel 40:3
He who already stands at the door of his cave and hears the words of God in the ears of his heart must veil his face, because when we are led through heavenly grace to understanding of higher things, the more subtly we are lifted, the more often we should through humility restrain ourselves in our understanding, lest we try to be more wise than is right for us, but to be wise to the point of sobriety.

[AD 420] Jerome on Ezekiel 40:4
Not with the eyes of the flesh but with the spirit, not with the ears of the body but of the soul.

[AD 420] Jerome on Ezekiel 40:4
It is no use to see and hear, unless what you see and hear you place in the treasure of your memory.

[AD 604] Gregory the Dialogist on Ezekiel 40:4
In case by any chance some people censure me in silent thought because I presume to discuss the profound mysteries of Ezekiel the prophet, which are untouched by the great interpreters, let them know with what mind I so do.

[AD 604] Gregory the Dialogist on Ezekiel 40:4
By wondrous stewardship the soul is balanced midpoint, so that it neither takes pride in its good deeds nor falls amid evil acts.

[AD 420] Jerome on Ezekiel 40:5
We liken this to the church of Christ, and each day I can see it being built in the saints.

[AD 420] Jerome on Ezekiel 40:5-13
(Verse 5 and following) And behold, there was a wall surrounding the house on all sides, and in the hand of the man was a measuring reed of six cubits and a handbreadth, and he measured the width of the building with the reed, one reed wide, and the height with the reed, one reed high. And he came to the gate that faced the eastern road, and he went up its steps, and he measured the threshold of the gate with the reed, one reed wide, that is, one reed wide, and the vestibule one reed long, and one reed wide, and between the vestibules five cubits, and the threshold of the gate next to the entrance of the gate inside, one reed wide. And the vestibule of the gate was eight cubits, and the front of it two cubits: but the gate itself was inward. And the chambers of the gate towards the east, three on this side, and three on that side; they measured one against another: and the fronts of the gate on both sides were of one measure. And he measured the length of the porch of the gate, ten cubits: and the breadth of the gate, thirteen cubits. And there was also a space before the chambers, one cubit on this side, and one cubit on that side: and the chambers six cubits on this side, and six cubits on that side. And he measured the gate from the roof of the chamber to its roof, a width of twenty-five cubits, door against door. Seventy: And behold, a wall on the outside of the house all around, and in the man's hand a measuring reed of six cubits and a handbreadth. So he measured the thickness of the wall, one reed; and the height, one reed. Then he went inside the gateway which faced toward the east, went up its stairs and measured the threshold of the gateway, which was one reed wide, and the other threshold was one reed wide. Each gate chamber was one reed long and one reed wide; between the gate chambers were five cubits. The threshold of the gateway by the vestibule of the inside gate was one reed. And three equal in width for the stem, and equal in length for the stem, and one gate next to the gate of eight cubits, and one of two cubits, and one gate on the inside, and three gates on each side, and one measurement: one measurement for the gate on both sides. The width of the entrance of the gate was ten cubits, and the width of the gate was thirteen cubits, and one cubit was equivalent to the sight of one finger, and the end of one cubit on both sides, and three cubits here, and three cubits there. And the gate was measured from wall to wall, a width of twenty-five cubits. This gate is opposite the gate.» When I was a boy in Rome, and was being educated in the liberal arts, I used to go with others of the same age and purpose, on Sundays, to visit the tombs of the apostles and martyrs; and I would often enter the crypts, which are dug deep in the earth, and on both sides of those who enter, the bodies of the buried are held in the walls, and everything is so dark that almost the prophetic saying is fulfilled: 'Let the living descend into hell' (Psalm 55:16): and rarely is light admitted from above to temper the horror of the darkness, so that you would think it is not a window, but a hole of light descending: and again, one approaches slowly, and in the blind night that Virgilian phrase is set forth (Aeneid, Book II):

Everywhere horror seizes the souls, and the very silence terrifies. Let this statement be for me, so that the wise reader may understand the sentiment I have concerning the explanation of the temple of God in Ezekiel, about which it is written: Clouds and darkness are under His feet (Ps. 96:2). And again: Darkness is His hiding place (Ps. 18:12): Hence Moses also entered into a cloud and darkness, so that he could contemplate the mysteries of the Lord, which the people, being far away and remaining below, could not see (Exod. 24 and 34). After forty days, the common people were unable to see the face of Moses because it was glorified, or as it is written in Hebrew, Moses had horns on his face. Similarly, while reading the description of the mystical temple (which the Jews believe should be built literally upon the coming of their own Christ, whom we believe to be the Antichrist, but we refer to the Church of Christ, which we see being built daily in his saints), whenever the eye of the heart opens, it happens to me that I think I see and possess the bridegroom and joyfully say: 'I have found him whom my soul loves; I will hold him, and not let him go.' (Song of Solomon 3:4). Then again, the divine word deserts me, the bridegroom flees from my hands, and my eyes are blinded by darkness, so that I am compelled to say: 'O the depth of the riches and wisdom and knowledge of God!' How inscrutable are His judgments, and His ways past finding out! (Rom. 11:33) And what is written elsewhere: The judgments of the Lord are a great abyss. (Ps. 36:7) And: Out of the depths I have cried to You, O Lord; Lord, hear my voice. (Ps. 129:1) And that of Elisha, who followed with his eyes his master being taken up, saying: My father, my father, the chariot of Israel and its horsemen! (2 Kings 2:12) Therefore, it must be simply confessed that the temple of the blessed Ezekiel, which all ages have been silent about, I do not wish to discuss rashly, but to demonstrate the conjecture of my mind to the readers with faith and fear of God; so that if I should offer in the tabernacle of God the skins of goats and hairs, by which the thorns and thistles of sins may be protected, and rains and storms may be kept out: let another, who is rich, according to the quality of his merits, offer iron, or bronze, or silver, and gold and precious stones, and not despise our offerings, because they are lesser, but rejoice in his own wealth. For if the lower parts are not present, the upper parts cannot exist. And in order for the greater things to be praised, they increase in comparison to the smaller things. Let us therefore see what Ezekiel, upon entering the building of the city facing south, first saw and then heard: 'And behold,' he says, 'there was a wall on the outside surrounding the house on all sides.' Regarding the wall, which Aquila and Theodotion interpreted as 'περίβολον', Symmachus and the Seventy translated it as 'περίβολος'. Therefore, the wall, or 'περίβολος', surrounded the house, that is, the temple of the Lord on all sides, and it had a man whose appearance was like the appearance of bronze, who not only held a geometric string and a mason's trowel, but also held a measuring rod in his hand, the measurement of which is not explicitly stated, but is now given as six cubits and a palm, which is more accurately called 'παλαιστή' in Greek and is the sixth part of a cubit. Moreover, the word 'spithamen' is used to mean 'palm,' as some use 'palm' to distinguish it. Furthermore, they are accustomed to call a wrestler a 'palm'. Therefore, with a measuring rod, he measured the width and height of the wall, and both, that is, the width and height, were six cubits and one palm. And since there were many gates, he did not want to enter through the other gates, but through the one that faced the eastern region. And because the place was not level, and the wall went around, and the house of God itself was built on higher ground, therefore he entered, or rather, ascended through steps. These are referred to as 'LXX seven' alone, when in Hebrew and in other translations we read only the word 'steps' without a number. Having entered the gate, he immediately measured the threshold of the gate, which the Greeks call LXX θεὸς: for which it is written in Hebrew Seph. And I think the diligent and studious reader should be reminded: if, however, he is led by the knowledge of the Scriptures and not by the empty declamations of orators, so that he knows nearly all the Hebrew words and names, which have been greatly corrupted by age in the Greek and Latin translations, distorted by the fault of the scribes, and while they are written about in their uncorrected form, made even more uncorrected, having turned into Sarmatian instead of Hebrew, nay of no nation at all, since they have ceased to be Hebrew and have not yet begun to be foreign. The LXX also translated the word aelam (αἰλὰμ) as itself, which Symmachus interpreted as anteliminare in the following passages. There were two bedchambers, or cubicles, and παραστάδαs which were five cubits long, and another threshold of the gate next to the vestibule on the inside with a single reed. The third vestibule of the gate also had eight cubits, and in front of it, or on its borders, two cubits. In order to prevent anyone from confusing this vestibule with the previous one, he added: This vestibule is the inner vestibule of the gate, for which the LXX translated first, second, and third vestibule. But the chambers, that is, the bedrooms, which were built after the Eastern gate in the vestibules, faced the Eastern road. And so that we may know how many chambers there were, it is joined, three on this side and three on that: namely, facing North and South, and facing the Eastern road: and the measurements of the fronts were the same on both sides. Also, the measurement of the width of the gate threshold was taken, and it was found to be ten cubits, and in length thirteen cubits, and the ends of the chambers were narrowed down to one cubit, or as Symmachus translated, "παραστάδων", and each front had one cubit. But the chambers, or παραστάδες, and as the LXX have rendered it θεηλὰθ, had on each side six cubits. And he measured the door of the chamber, or παραστάδος, from the roof of the one chamber to the roof of the other, and it was twenty-five cubits wide. So there was only space from the door to the door, or from the gate to the gate. This we have briefly spoken to suggest more the divine presence than to explain, desiring to outline the picture according to the obscure and almost unseen letter. Furthermore, we will set down a few things that we can suspect narrowly and with doubts. The Apostle Paul, desiring the Ephesians to understand more sacred things, prays that they may be filled with the wisdom and love of the Lord, so that rooted and founded, they may be able to know and comprehend the breadth, and length, and depth, and height, and the profound riches of Him. And he speaks to them: Therefore, you are by no means strangers but fellow citizens of the saints and domestics of God, built upon the foundation of the apostles and prophets, with Jesus Christ Himself as the cornerstone, in whom the whole structure grows together to form a holy temple in the Lord. In Him, you also are built together to be a dwelling place of God in the Holy Spirit. Peter the Apostle also speaks in almost the same words, because of the same spirit, in his Epistle: For if you have believed that the Lord is good, approaching him as to a living stone, rejected indeed by men but chosen, and honorable before God, and be yourselves built up as living stones into a spiritual house, a holy priesthood, offering up spiritual sacrifices acceptable to God through Jesus Christ (1 Peter 2, 3-5). From this it is clear that the Lord and Savior, who is the true architect, tests the stones that can be placed in the foundations of the temple, both in the middle and in the higher places, and whether they are of a less solid strength in the wall and whether they can be placed outside the temple in the circuit of the enclosure. For it is not of little strength or of minimal firmness to support the stones placed on top. Hence the Apostle writes to the believers: Bear one another's burdens (Galatians 6:2). And in another place it is written: we should not take on a burden that we cannot bear. But the reed of measurement, which had six cubits and one palm, signifies our conversation with God, which is contained in the six days in which the world was made, and signifies the reason for each work, so that one thing belongs to the work, another to the mind. Hence, the width is equal to the height: the width refers to the works, as we said; the height refers to the soul, which hastens to lofty things. But let it suffice to have warned once: to know me by name, and to be called by a neutral gender, but for the sake of simplicity and ease of understanding, and the common usage, to use the masculine gender. For our concern is not to avoid grammatical errors, but to explain the obscurity of the Holy Scripture with whatever words. Therefore, a man enters, whose name is East, through the Eastern gate, to enlighten those whom he finds in the first part of the entrance hall, whether in the entrance itself: not through one, but through several steps, whose number is kept silent, so that the difficulty of ascent may be apparent, and for whatever number of steps you propose, you may know that it is less than the doubt that is left behind. I consider this to be the gate, of which it is sung in the Psalms: This is the gate of the Lord, the righteous shall enter through it (Ps. 118:20). And the threshold of the gate is measured, so that we may know that all the knowledge of God is open. This threshold is said to be one reed in width, and it is silent about height and length. For it is both the way and the entrance, and through it one must proceed to the inner parts (although in this place the Septuagint unnecessarily speaks of length, or, as is contained in most manuscripts, height); but the chambers, that is, the bedrooms and alcoves, have individual reeds in both length and width, but there are five cubits between each chamber, so that the inner chambers have the full measure of a reed, that is, six cubits and one palm, as the works and calculations agree. Those things which are external, that is, between chamber and chamber, are five cubits; for the secrets of Christ have not yet been penetrated, and they cannot say: The king has brought me into his chamber (Song of Songs 1:3). And elsewhere: All the glory of the king's daughter is within (Psalm 44:14). But while the disciples were staying at home with Christ, they could not hear his mysteries, and they desired to go outside to hear the word of God; and therefore a measurement of five cubits is placed in them, so that they may be taught to refer everything to the five senses. The threshold of the other gate, as it is contained in the Septuagint, of the second vestibule and third, is of the same size as one reed. After this vestibule, that is, the threshold of the gate, eight cubits are placed at the entrance, so that the inner parts of the vestibule do not hold a number of seven, but of eight, which pertain to the sacrament of the resurrection and the Lord's Day. And in front, he says, of the same vestibule, there were two cubits, which pertain either to both Testaments, or to the letter and the spirit, or to the mystery of the pair of tongs, which is included in Isaiah about the altar of coal, and is brought to cleanse the lips of the prophet. And so that we may know what this vestibule is, which is terminated by eight and two cubits, he explains it more clearly: The vestibule of the gate was inside, through which we came to the temple of God. There were also chambers and rooms which were on the way to the eastern gate, for which the Septuagint write 'Elau', there were three on one side and three on the other, each measuring one, that is, a reed which had six cubits and one palm, as mentioned above: And one reed for length, and one reed for width, and between the chambers five cubits. Therefore, we should not think that there are only two bedchambers, but rather six on each side, to indicate the number six, which is also shown in the water pots of the Gospel (John 2), in which water was turned into wine, and the Jewish water is daily turned into wine, which gladdens the heart of man, and becomes sweeter with the blood of Christ. He also measured the width of the threshold of the ten-cubit gate, which is a perfect number and is contained either in the Decalogue or in the sacraments of the four Gospels. Whoever begins with one, reaches four in such a way as to fill the number ten. Its length was thirteen cubits: for which the width is again placed at seventy, which seems to me to have been corrupted by the carelessness of scribes. For the Scripture would not have said the width in one place and again the width of ten or thirteen cubits. However, it can be understood as the gate of the threshold, in which the number of the Old and New Testament is consecrated, or the Lord himself, who says: I am the gate (John 10:9); or certainly all the saints through whom we enter into the knowledge of God, to whom the Apostle Paul spoke: My mouth is open to you, Corinthians; and: Enlarge yourselves also (2 Corinthians 6:11). But thirteen cubits after the number eighteen, they contain the sacrament of the books of Moses, which are also shown in the five loaves (Matthew 14), and in the Samaritan woman of the Gospel (John 4), who is accused of having had five husbands, and the sixth one she thought she had, she did not have: and yet the number eight, and the number five, is completed by one cubit, that is, the fourteenth ((or thirteenth)): because in Christ all things are recapitulated. It is said: 'And one cubit at each end: for the old and new Testaments together make up one measurement of Christ, and one cubit contains the height of the ark of Noah, which is thirty cubits. However, the rooms, as the Septuagint has it, either as 'thau' or 'thee', changing and altering the names in each place as they wished, were six cubits on either side, which is called 'here and there', and they did not have a span or additional measure placed on top, which would have signified the present life leading to future blessedness, but only six cubits.' And it is measured from the roof of the chamber to the roof or wall of it, and it is found to be twenty-five cubits in width; which number, though multiplied four times, still relates to sense. For if you arrange five cubits against it five times, you will produce the number twenty-five, which is between the roof of the chambers and the roof; and yet both, when placed opposite each other, have a doorway facing the doorway. Let these things not seem frivolous to the reader, although they may displease even myself who speak, feeling like I am knocking on a closed door; but they are to be read with permission: otherwise, I could simply confess my ignorance and remove every desire of the students. For just as we are far from perfect knowledge, we consider a minor fault at least somewhat lighter than saying absolutely nothing.

[AD 604] Gregory the Dialogist on Ezekiel 40:5
Very often in holy Scripture, through the rampart of his protection, the incarnate Lord is himself used to being called a wall, as it is said of holy church through the prophet: a wall and a bulwark shall be set therein.

[AD 604] Gregory the Dialogist on Ezekiel 40:5
It is a measuring reed because by the hands of the scribes the life of the hearers is measured.

[AD 604] Gregory the Dialogist on Ezekiel 40:5
The active life is signified by the six cubits and the contemplative by the hand breadth, because we complete the former by works, but even when we strive concerning the latter we hardly avail to attain too little.

[AD 604] Gregory the Dialogist on Ezekiel 40:5
The contemplative life, which is said to be as it were half an hour, is in Ezekiel the prophet not described as a cubit but a hand breadth.

[AD 604] Gregory the Dialogist on Ezekiel 40:5
Almighty God, who is neither stretched by the great nor narrowed by the least, speaks in this way of the whole church at the same time as he speaks of a single soul.

[AD 420] Jerome on Ezekiel 40:6
The apostle Paul, wanting the Ephesians to understand the more holy things, prayed for them to be filled with the wisdom and love of the Lord; being so rooted, they might be able to know and understand the breadth and length and height and depth of the riches of God.

[AD 604] Gregory the Dialogist on Ezekiel 40:6
Each preacher can be understood under the name “gate” because whoever opens for us the door of the heavenly kingdom through his speech is a gate.

[AD 604] Gregory the Dialogist on Ezekiel 40:6
We must not be surprised if the steps are from virtue to virtue, when each very virtue is, as it were, increased by certain steps and thereby led through increases of merits to the heights.

[AD 604] Gregory the Dialogist on Ezekiel 40:6
If the gate is the Lord, who is the threshold of this gate but those ancient ancestors from whose ancestry the Lord deigned to be incarnate?

[AD 604] Gregory the Dialogist on Ezekiel 40:7
Truly the length pertains to the longsuffering of expectation and the breadth to the amplitude of charity.

[AD 420] Jerome on Ezekiel 40:8
Ten is a perfect number and comprises the Decalogue.

[AD 604] Gregory the Dialogist on Ezekiel 40:8
The outer threshold of holy Scripture is history, and the inner is allegory. Scripture leads through history to allegory, as if we come from the threshold that is outside to that which is inside.

[AD 604] Gregory the Dialogist on Ezekiel 40:8
If the gate in this passage is interpreted as being each preacher, the outer threshold in the gate is the active life, but the inner is the contemplative.

[AD 604] Gregory the Dialogist on Ezekiel 40:9
What then is meant by the inner porch but the breadth of eternal life, which now in the limits of our present life is only conceived in the mind through hope?

[AD 604] Gregory the Dialogist on Ezekiel 40:9
The front of the gate measures two cubits because whoever is zealous to preserve the love of God and of his neighbor himself arrives at the court of eternity.

[AD 604] Gregory the Dialogist on Ezekiel 40:10
The chambers beside the eastward way are the hearts of those inflamed with love for God.

[AD 604] Gregory the Dialogist on Ezekiel 40:10
The measure of the front is on both parts, because our fathers, coming either before from the Old, or now from the New Testament, agree in one faith in the Mediator [Christ].

[AD 604] Gregory the Dialogist on Ezekiel 40:11
So with grace supervening through the New Testament, every faithful people knows the one God to be the Trinity, and by their recognition of him they have fulfilled the virtue of the Decalogue.

[AD 604] Gregory the Dialogist on Ezekiel 40:11
As we have often said, the chambers are the hearts of the elect burning with love for almighty God. What is expressed by the border before the chambers if not faith? For if this is not first held it does not attain to spiritual love. So charity does not precede faith but faith charity. No one can love what he has not believed.

[AD 604] Gregory the Dialogist on Ezekiel 40:13
Certain faithful so love almighty God that they are both perfect in works and suspended in contemplation.

[AD 604] Gregory the Dialogist on Ezekiel 40:13
Some things are closed so that when we do not understand them and recognize the weakness of our blindness, we may advance to humility rather than to intelligence.

[AD 604] Gregory the Dialogist on Ezekiel 40:13
We are still on the way, we hear many reports of that heavenly country, we already understand some through reason and the spirit and reverence others without comprehending them.

[AD 604] Gregory the Dialogist on Ezekiel 40:13
What you have already learned from holy Scripture, and how much you secretly love your neighbor, you demonstrate in the breadth of your good works.

[AD 604] Gregory the Dialogist on Ezekiel 40:13
Let the breadth be great from the roof of the chamber to the roof of the gate. This means that from the secrets of charity on our neighbor’s behalf to the point of humility of knowledge, we may always do good—insofar as we understand and can for the sake of God.

[AD 604] Gregory the Dialogist on Ezekiel 40:13
The gate can also be understood as the very entry to the heavenly kingdom.

[AD 604] Gregory the Dialogist on Ezekiel 40:13
In the knowledge of almighty God our first door is faith and the second his appearance to which we attain by walking in faith. For in this life we enter the latter so that we may later be led to the former.

[AD 604] Gregory the Dialogist on Ezekiel 40:13
Why should we who perceive the footprints of his virtue even among his creatures wonder so much at the power of the Creator?

[AD 420] Jerome on Ezekiel 40:14-16
(Verse 14 and following) He made fronts for sixty cubits, and the courtyard of the gate had a surrounding circuit. And before the face of the gate, which reached up to the face of the interior vestibule gate, there were fifty cubits, and oblique windows in the chambers, and in their fronts which were inside the gate all around. Similarly, there were windows in the vestibules all around inside: and before the fronts, there was a depiction of palms. LXX: And under the sky was the court of the gate sixty cubits, and the threshold of the court of the gate all round. And under the sky of the court outside was the gate of the inner court fifty cubits, and windows screened with palm trees, and also the threshold of the gate within the court round about. And similarly the gate chambers, and windows all around inside, and the thresholds of the gates were palm trees on both sides.\" Symmachus interpreted this passage as follows: And he made circuits, which we can call surroundings: for which in Hebrew he has Elim (), which Aquila interpreted as κρίωμα, and we translate as frontiers. Again, where the Seventy placed the entrance of the atrium, in Hebrew it has El () in the singular number, which Symmachus translated as near the entrance, Aquila as κρίωμα, that is, the front of the atrium. Also, under the open sky, Aquila, before the face of the gate's posts; Symmachus, opposite the face of the gate's vestibule, translated. The hidden windows called Atemoth in Hebrew, Symmachus translated as τοξικὰς. And where the Seventy said above the entrance and above the gate's post, Symmachus placed the posts and the surroundings; Aquila, the chambers, and their fronts: for which it is written in Hebrew Theim and Ele. Moreover, Elamoth, which Septuagint and Theodotion also translated similarly; Symmachus translated circumstantias [circumstances], Aquila translated frontes [fronts]. But Aelam, for which it is written El in Hebrew ((Mss. Ul)), is called ostium [door] or porticus [porch]. Also, for palmis [palms], it is written in Hebrew as Thamarim [plural number]: because in the singular number, it calls palmam [palm], Thamar. I know that these things will be annoying to a fastidious reader: but I wanted to show briefly how much the ancient translation differs from the Hebrew truth due to the length of time, or rather the fault of the scribes, and, to speak more openly, our lack of knowledge of Hebrew: especially in Hebrew names, which we have translated from other editions into the Latin language, indicating not so much an explanation of the words as our simple suspicion. However, I think that around the wall of the temple on the outside, and the temple itself in the courtyard, that is, in the middle, there were certain things placed for decoration, which Symmachus interprets as surroundings, that is, certain standing structures, raised high from the ground, and these occupied a space of sixty cubits. And again, as one went out from the inner gate to the front of the vestibule, which faced the outer gate, there were fifty cubits of space, in which there were oblique windows, which Seventy called 'toxicas'. And in these windows were in the chambers, that is, in each room, and in the porticoes that extended before the rooms, measuring fifty cubits. These windows were slanted or arched, therefore they were called 'sagittae', which means 'arrows', because they allow a narrow light to enter the house, like arrows, and expand inward: and all around they were full of such windows. And in front of the facades of the porticoes, he says, there were paintings or carvings of palm trees, through which it is shown at the entrance of the gate, and immediately upon entering, a wall measuring sixty cubits with various ornaments meets, which refer to the condition of the world, so that the Creator may be understood through His creations: and everything in order and with reason, show the variety of the world, which among the Greeks is called 'kosmos', derived from adornment: and it was made in six days, so that each day, ten decades are reckoned, which we have mentioned above as the perfect number. After this, as we enter the inner atrium, we come across before us the vestibule of the inner gate of the bedroom, with oblique windows, occupying a space of fifty cubits, which itself is a sacred number. And after seven full weeks of festivity and joy, the first day of the Octave begins, which is the Day of Resurrection, and it brings us close to the temple. For when we have done all things, repenting for our previous errors, then we become neighbors and close to God, so that in the outer atrium, the order of creatures teaches us knowledge of the Creator with constancy, and in the inner [atrium] true jubilation, in which all our debts are forgiven, instructs us in the theology, and introduces us to the Holy of Holies. It is also worth noting that the inner courtyard has several windows, which are not direct and equal, but rather oblique and narrow on the outside, and widening inward, so that we can penetrate the interior through small openings and reach the fullness of the brightest light, which is present in the temple. Finally, after sixty and fifty cubits, and chambers, and porticoes, and the facades of the porticoes, and numerous windows all around, the carving or painting of palm trees is shown to us, so that as victors of the world, we may become worthy to see the palm trees of virtues.

[AD 604] Gregory the Dialogist on Ezekiel 40:14
The spiritual tasks we impose on an unaccustomed spirit are hard. Yet the burden of God is light when we have begun to bear it so that even persecution pleases us through our love of him. Every affliction for his sake comes in sweetness of mind, for the holy apostles too rejoiced when they endured the whip for the Lord.

[AD 604] Gregory the Dialogist on Ezekiel 40:14
The hope for the heavenly strengthens the mind lest it be shaken by the turbulence of earthly tumults.

[AD 420] Jerome on Ezekiel 40:15
The first day of the eight is the day of the resurrection, and it leads us to the entrance of the temple, for when we have done everything and repented of the sins we have committed, then we are brought close to God.

[AD 604] Gregory the Dialogist on Ezekiel 40:15
This space signified our hope, which leads the mind to the porch of the inner gate when it seeks eternal rest.

[AD 604] Gregory the Dialogist on Ezekiel 40:15
Let faith be held in the gate that leads to understanding, charity in the court that stretches the mind to love, hope in the place that is described by fifty cubits, because by yearning and sighs it leads the spirit to the hidden joys of peace.

[AD 604] Gregory the Dialogist on Ezekiel 40:15
Let no one reckon that he has the gift of the true light as his own, because he thinks he is superior. It is often the case that another to whom he does not attribute any good gift is richer.

[AD 420] Jerome on Ezekiel 40:17-19
(Verse 17 and onwards) 'And he led me to the outer court, and behold, treasuries, and a pavement laid with stone in the court all around: thirty treasuries around the pavement. And the pavement in front of the gateways, at the gateways, was lower. And he measured the width of the gateway from the front of the lower gate to the front of the inner court outside, one hundred cubits on the east side and on the north side. Seventy: And he brought me into the inner court, and behold, chambers, and the posts of the court all around, thirty chambers by the posts. And there was a porch in front of the gateways, and there were posts along the front of the gateways, below the columns.' And he measured the width of the atrium from the place that was under the outer gate to the inner gate: under the outer gate that faced the outside, one hundred cubits, and it turned towards the east. For the chambers, thirty, which were turned into seventy, or treasury rooms and cellars, as Aquila interpreted, Symmachus placed platforms. And for one hundred cubits of the outer space, which extended to the Eastern gate, the same number of cubits in Hebrew, and it is said to extend to the North: but in the Seventy, the name of the North has been removed. Therefore, that man who had in his hand a measuring line and a reed of measurement, and stood at the gate, among other things that the prophets showed to the sight, after the courtyard of sixty cubits, and another vestibule of the inner gate which measured fifty cubits, led the prophet to the outer courtyard, or as it is contained in the Septuagint, he brought him to the inner courtyard. And I marvel greatly, according to the literal and Septuagint text, how after the outer courts, which measure sixty and fifty cubits, there is an inner court which extends in width one hundred cubits: unless, of course, according to mystical understanding and the progress of those who enter, the inner things in teachings are broader. But upon entering the inner courtyard, or upon being led to the outer courtyard, as is stated in Hebrew, he immediately saw thirty chambers or treasuries, or as Symmachus interprets, exedras, which had been prepared for the dwelling of the Levites and priests, and a pavement adorned with living stones or intercolumnia, to show that the inner or outer courtyard had a row of columns in front of the entrance, and a pavement in front of the gates, or a portico behind the gates. In these colonnades, I believe that the columns were arranged in order, so that there were colonnades in front of the treasuries, and columns supporting the colonnades in front of the facades of the colonnades. The pavement, which was laid with stones, extended in front of the atrium’s colonnades, lower in elevation than the colonnades, and had the same length as the building of the chambers. And the same man, in whose hand there was a measuring line and a reed, measured from the face of the lower gate, or as the Seventy translate it, the outer gate, to the front of the atrium or the inner gate, one hundred cubits towards the east, and, as it is said in Hebrew, towards the north. From which we understand that Evangelical saying which is narrated by the Savior (Matthew 15), sowing in the field of the mind good seeds, which multiplies fruits according to the variety of virtues in thirtyfold, sixtyfold, and hundredfold, agree with the prophecy of this place. And here the thirtieth, sixtieth, and hundredth number are mentioned, so that by these steps we may be able to reach perfect knowledge; but only in such a way that the fiftieth number leads us to the inner parts of the Church, which, after the completion of the seven weeks of the Sabbath, broke forth into the day of the resurrection. But they are called gazophylacia, which are full of spiritual riches, of which it is written: The redemption of a man's soul, his own riches (Prov. XIII, 8). About which also the Apostle Paul congratulates his disciples, that they are full of every word and all knowledge (Philippians I). However, in the Persian language, gaza is the term for riches. Or certainly, the thalami, which in Greek are called παστοφόρια, show the prepared chambers for the arrival of the bridegroom, which were thirty in number, in order to demonstrate the perfect age of the inhabitants. And the pavement was laid with stone, so that the feet of the inhabitants, who were sinners, would not be polluted by mud, dirt, and the dust. But rather, the stones on which the temple of God is built, were walked upon. Whether the spaces between the columns were in front of the doors of the chambers, which supported the building placed on top. These are the columns, of which even the Apostle Paul writes: They gave me and Barnabas their right hands, Peter and John, who seemed to be columns (Gal. II, 9). And in another place: The pillar and foundation of truth (1 Timothy 3:15). And in the Book of Revelation we read: He who conquers, I will make him a pillar in the temple of my God, and he shall never go out of it (Revelation 3:12). Therefore, the pavement that was in front of the gates, which we have already mentioned, or the covered walkway behind the gates, which protected the inhabitants of the chambers from rain, was lower. For always those things which are lower are placed in higher places, so that we may be able to arrive at mystical and secret things, and those full of spiritual riches, through ascent and steps. And the number is full and perfect in the number of ten decades, which also multiplies the seed of Isaac by a hundred grains (Gen. XXVI). But because he was in the land, and still he could say: I am a stranger, and a sojourner like all my fathers (Psal. XXXVIII, 13), it is recounted that he sowed barley, and harvested a hundredth of the grain. For the grain of wheat had not yet died in the earth, which would make many grains (Matth. XIII, Joan. XII), and to satisfy the hunger of the Jewish people hearing the word of God, He fed them with the bread that descended from heaven (Amos VIII, Joan. VI). However, how one hundred cubits were not only towards the Eastern gate, but also towards the Northern gate, the following testimony will demonstrate.

[AD 420] Jerome on Ezekiel 40:17
The pavement is spread wide with stone, to stop the footsteps of the sinners who live there being made dirty with mire and earth and dust.

[AD 604] Gregory the Dialogist on Ezekiel 40:17
What is meant by these treasure chambers if not the knowledge of the teachers?

[AD 604] Gregory the Dialogist on Ezekiel 40:17
Those who contain within themselves true riches are rightly called treasure chambers.

[AD 604] Gregory the Dialogist on Ezekiel 40:17
The number ten is always taken to mean perfection because the custody of the law is contained within ten precepts. The active and the contemplative life are simultaneously united in the commandments of the Decalogue because the observance of love of God and love of neighbor are enjoined in them.

[AD 604] Gregory the Dialogist on Ezekiel 40:18
If we ponder the deeds and words of our preachers that we read, we recognize the height to which the gates will rise.

[AD 604] Gregory the Dialogist on Ezekiel 40:18
There were some who said that the second epistle of Peter, in which the letters of Paul were praised, was not written by him. But if they had been willing to ponder the words of this same epistle, they could have had a far different perception.

[AD 604] Gregory the Dialogist on Ezekiel 40:18
The holy preachers are rightly called clouds because they rain with words and flash with miracles. They are also said to fly like clouds because when living on earth they were above the earth through all that they did.

[AD 604] Gregory the Dialogist on Ezekiel 40:19
If in these words we take the gate to be the door through which we enter into knowledge of the Lord, the lower gate is faith and the inner court is surely contemplation.

[AD 604] Gregory the Dialogist on Ezekiel 40:19
Let us recall the darkness from which we came, so that we may give thanks for the light that we have received. No one understands divine mercy who is not mindful of his own wretchedness.

[AD 420] Jerome on Ezekiel 40:20-21
(Verse 20, 21.) He also measured the gate of the outer court that faced north, both in length and width. It had three rooms on each side, and its front and vestibule were the same size as those of the gate that faced east. The gate was fifty cubits long and twenty-five cubits wide, and its windows, vestibule, and carvings were all the same size as those of the gate that faced east. There were seven steps in its ascent, and a vestibule before it. And there was a gate of the inner court opposite the gate to the north and east. And it was measured from gate to gate, one hundred cubits. Seventy: And he brought me to the north gate and behold, a gate facing the outer court. And it was measured, its length and its width, with its three sides here, and three there, and its threshing floor, and its rooms (which it did not have in Hebrew) and its palm tree. And it was made in the measurement of the gate facing east: its length was fifty cubits, and its width was twenty-five cubits. And its windows and palm trees were like the gate that faced east. And it had seven steps leading up to it, with palm trees on the inside. And the inner gate of the courtyard faced the gate of the north (which is not mentioned in Hebrew, like the gate that faces east). And the courtyard was measured from gate to gate, a hundred cubits. What the Hebrew words "thee," "elau," and "elamoth" mean, we have already explained in more detail. But our translation will teach you their meaning in the present context. However, there was a man whose cord was in his hand, and also the gate of the outer court of the north, or he brought the prophet through the gate of the north to the outer court. In which it is to be considered that it is first introduced through the gate of the north, secondly, through the gate of the south, thirdly, through the gate of the east. For from the north evil flames are kindled upon the inhabitants of the earth. And it is clear that the one who dwells on the earth, and is not a stranger or a foreigner, is exposed to the spears of him who comes from the north, whose spears are on fire, which, according to the Apostle, are extinguished by the shield of faith. And towards the North, the outer courtyard is called; but towards the South, that is, towards the South, it is not outside, but inside. For the Scripture says: And he brought me to the inner court by the South gate, which is also found written in the Eastern courtyard. For the first one entered with power, trampling underfoot the North, and by the fiftieth and twenty-fifth number, reached the top of the hundredth; then he was brought in to the South side, and expelled the cold of the North: and then he reached perfect power, that is, the Eastern gate, where the sun of justice rises, and through which only the high priest enters. And this must be noted, that while there are four cardinal directions, the western gate is not mentioned, about which it is written in the beginning of the sixty-seventh psalm: Make a way for Him who ascends in the West, the Lord is His name (Psalm 7:5); so that after we prepare a way for the Lord and fulfill what John the Baptist proclaims in the wilderness: Prepare the way for the Lord, make straight His paths (Matthew 3:3), we may be able to hear what is said in the last part of the same psalm: Sing to God, sing praises to the Lord, who ascends above the highest heavens to the East (Psalm 68:33). But what is said about the three chambers in this passage, three on one side and three on the other, teaches us that both the letter and the spirit, as well as understanding in both literal and figurative sense, pertain to the sacraments of the Trinity. And what is said about the front and the vestibule according to the measurement of the previous gate signifies the Eastern gate, which is called 'first' not in order but in merit. And it had, it says, fifty cubits in length and twenty-five in width, so that eternal rest might be demonstrated after fifty weeks following seven weeks: extending during the day of resurrection to the kingdoms of heaven, in which true rest is found. But in twenty-five, of which number we spoke earlier, let the measurement of the five senses be preserved through the five orders of the square, of which one is adapted to length and another to width, so that in length there may be rest and delight of a more sacred knowledge; in width, a demonstration of present things that pertain to the senses. And it is inferred: And its windows, and vestibules, and sculptures, or as the Seventy added, palm trees, were according to the measurement of the gate that looked towards the East, this is subtly indicated, that whoever is positioned at the entrance of virtues, enters three and three chambers, recognizes the front and vestibule of the measurement of the previous gate, comes to them, and sees what has been most abundantly received in the Eastern gate. Furthermore, what follows: And there was a seven-step ascent, and a vestibule before it, or within it, this has the meaning that through the seven steps of the week, and the lamps that are lit from the face of the North, and the Jewish ceremonies to which God gave commandments that are not good, and the justifications in which they do not live, we ascend to higher things and to its vestibule, that is, to the gates, for which the Seventy Elamites translated. The vestibule before the gate is both interior and exterior. Not only is there one gate to the North, which is called the outer gate, but there is also another inner gate, which resembles the Eastern gate, as the Seventy have clearly stated. And the inner gate of the court faces the gate to the North, just as the gate that faced the East. And the distance from the outer gate to the inner gate of the same North is one hundred cubits, so that by means of these steps and measurements, we may be able to reach the inner gate by departing from the outer gate, as has been said in the explanation of the numbers.

[AD 604] Gregory the Dialogist on Ezekiel 40:20
When the prophet spoke at length about a single gate, faith is rightly understood because the faith of all the elect is one. When other gates are mentioned, the mouths of the preachers may be understood, where the true life is recognized, and through which lies ascent to the knowledge of spiritual mysteries.

[AD 604] Gregory the Dialogist on Ezekiel 40:20
The gate looks northward when each preacher examines the life of a sinner and opens to him the inner life through the word of preaching.

[AD 604] Gregory the Dialogist on Ezekiel 40:20
There are three orders of those who lead virtuous lives, that is, good spouses, celibates and preachers. Some who are married strive in love for the heavenly kingdom, but others in hope of eternal joy torment their flesh, flee all earthly activities and disdain to be involved in the care of this age. Others again despise earthly goods and proclaim the heavenly joys that they know. What are all these but chambers in the spiritual building, in whose thoughts and meditation the soul is joined to her heavenly groom?

[AD 604] Gregory the Dialogist on Ezekiel 40:20
This gate also has a front because there are in the life of the preacher open works that are seen.

[AD 420] Jerome on Ezekiel 40:21
After seven weeks, there are fifty days designated for eternal respite, stretching from the day of the resurrection to the kingdom of heaven, in which there is true respite.

[AD 604] Gregory the Dialogist on Ezekiel 40:21
The curtains of the tabernacle are all the saints who contribute with various colors of virtues to the adornment of holy church.

[AD 604] Gregory the Dialogist on Ezekiel 40:22
We need to note that the gate looking northward is said to have all the features that the gate to the east has, that is, windows of contemplation, a porch of humility and engravings of good deeds.

[AD 604] Gregory the Dialogist on Ezekiel 40:22
The gate is approached by seven steps because the entrance of the heavenly life is opened to us through the sevenfold grace of the Holy Spirit.

[AD 604] Gregory the Dialogist on Ezekiel 40:22
It is also possible to understand the porch as faith. For it is before the steps and the gate, because we come first to faith and afterward, via the steps of spiritual gifts, we enter the door of the heavenly life.

[AD 604] Gregory the Dialogist on Ezekiel 40:22
The inner gate does not only face the gate of the east but also that of the north: the joys of the inner court are opened to those who remain in innocence, but they are also opened to condemned sinners by their repentance of their sins. They then recognize the unspeakable mystery of the heavenly kingdom, by recognizing them they thirst for them, by thirsting for them they hasten and by hastening they arrive.

[AD 604] Gregory the Dialogist on Ezekiel 40:23
We must observe that in the spiritual building one entrance lies open to the east, another to the north and another to the south. Just as the cold of the north denotes sinners, so the southern way stands for the fervent in spirit who, kindled by the heat of the Holy Spirit, grow up in virtues as in the noonday light. Then let the gate lie open to the east so that those who, after the beginning of heat and light, have relapsed in the coldness and darkness of their sins may through the work of penitence return to pardon and recognize what is the true rejoicing on inward recompense. Let the gate lie open to the south so that those who burn in virtues with holy desires may daily penetrate the mysteries of inward joy with spiritual understanding.

[AD 604] Gregory the Dialogist on Ezekiel 40:23
We strive the more freely towards the kingdom because, as it were, we travel light.

[AD 604] Gregory the Dialogist on Ezekiel 40:23
Desire seeks more than need.

[AD 604] Gregory the Dialogist on Ezekiel 40:23
The excellent preacher has a palm on this side and on that, because abundance does not lead him astray to pride, nor does need lead him to avarice.

[AD 420] Jerome on Ezekiel 40:24-27
(Verse 24 and following) 'And he led me to the south gate, and behold, there was a gate that faced south. And its frontispiece and vestibule were measured according to the upper measurements, and its windows and vestibules all around were like the other windows. It had a length of fifty cubits, and a width of twenty-five cubits, and it was ascended by seven steps, and there was a vestibule in front of its doors, and palm trees were carved on it, one on one side, and the other on the other side in front of it.' And the entrance of the inner court was on the south side, and it measured from entrance to entrance on the south side, one hundred cubits. And he brought me to the inner court by the south gate, and he measured the south gate according to the same measurements, its rooms, its doorway, and its vestibule, with the same measurements. And the vestibules all around the court were fifty cubits in length and twenty-five cubits in width. And a vestibule in a circular shape, with a length of twenty-five cubits and a width of five cubits. And its vestibule was towards the outer court, and its palm trees were on its front, and it had eight steps by which it was ascended. Seventy agree in the same words, except for thee, elau, elamoth, and elam, which in Hebrew is ulam. But thee is interpreted as threshold or front; elau, around it or supports; elamoth, entrance or vestibule; ulam is πρόπυλον, that is, before the doors. But what we have placed next to the Hebrew, that is, the vestibule or πρόπυλον, is not found in the Septuagint. But it should also be noted that in the southern gate it is not called a road according to the Septuagint, but simply 'and he led me to the south,' and behold, a gate that faced south. Therefore, through each entrance, Ezekiel, whose name means 'God strengthens,' is led. And from the northern gate, he goes to the southern gate, whose fronts, thresholds, τροπύλαια, or vestibules, and windows had similar measurements around, twenty-five cubits in length and five cubits in width. And it was ascended by seven steps, that is, to the southern gate and its vestibule, which is called elamoth, in front of its doors. Also, two carved palm trees, which we mentioned in the gate of the northern region. And let this be enough to remind you, that whatever is presented there, according to the more common understanding, that is, according to the literal sense, we understand at the south gate according to the spiritual sense. For in the same lines, both history and tropology run: but the former is lowly, the latter is sublime: the former clings to the earth, the latter soars to the heavens. And all things were filled with light around through the windows. For each problem has its own limits, and through them the light of faith enters the soul of the believer, especially if the length of his life has been extended to fifty years, that is, to the mystery of jubilee, and he is able to reach the breadth of a more divine understanding. In this latitude and on these streets, wisdom moves confidently, and with a lofty voice she exclaims: she climbs seven steps in order to reach the vestibule, and through the palms of her purpose and efforts, she holds eternal victory. And lest we think there is only one atrium to the south, it is said about the second atrium: And the entrance of the inner atrium is on the southern road: and it is measured from the entrance to the entrance on the southern road one hundred cubits; so that after a week and the sacraments of the old covenant, she may reach the good land and the grace of the Gospel. Not only is there a second atrium in the southern gate, but also a third, which is now called: 'And he brought me to the inner atrium at the southern gate, and he measured the gate according to the upper measurements, etc. For each atrium has its own measurements and arrangement, and in these measurements there is a different grace, as we know the same things differently at the beginning, in progress, and at the end. However, what is not found in the Septuagint, and the vestibule, or πρόπυλον, around twenty-five cubits long and five cubits wide, seems to raise a question, because it was not placed in the ancient interpretation, how twenty-five cubits and five are placed after the progress of the third step.' But it removes the ambiguity that follows: And its vestibule is towards the outer courtyard, and its palms are at the front; so that this courtyard, which had a length of twenty-five cubits and a width of five, belongs not to the inner courtyard but to the outer courtyard, so that the width of the former courtyard, that is, twenty-five cubits, is possessed by the length of the outer courtyard, and it holds a width of five cubits. These measurements, that is, twenty-five and five, we refer to the same senses, namely sight, hearing, taste, smell, and touch, which if we ascend to higher things, we double by fivefold and make them spiritual from carnal senses, as it is written: Lift up your eyes and see that the fields are already white for harvest (John 4:35), and: He who has ears to hear, let him hear (Luke 8:8). And: Taste and see, for the Lord is sweet (Psalm 33:8). And: We are the good fragrance of Christ to God among those who believe (2 Corinthians 2:15). And in the Epistle of John it is said: That which we have heard and seen, and our hands have touched, concerning the Word of life (1 John 1:1). And finally, in no way are only seven degrees sufficient in the northern region: but after seven, the number eight is added, as we move from the Synagogue to the Church, from the old covenant to the new, from earthly things to heavenly things.

[AD 420] Jerome on Ezekiel 40:27
He goes through the gate so that he reaches good ground and the grace of the gospel.

[AD 604] Gregory the Dialogist on Ezekiel 40:27
The gates of the spiritual building have seven steps because they proclaim to their hearers fear of the Lord, godliness and knowledge, fortitude and counsel, understanding and wisdom. But when they require the renunciation of all things, when they warn that nothing in this world is to be loved and nothing retained through fondness, when they advocate concentration on the contemplation of the heavenly kingdom and rejoicing in its mysteries, they add a step and pass over to inner truths.

[AD 420] Jerome on Ezekiel 40:28-34
(Versed. 28 seqq.) And he led me into the inner courtyard by the eastern way: and he measured the gate according to the upper measurements; its chamber and its front and its vestibule as before, and its windows and its vestibules all around, with a length of fifty cubits and a width of twenty-five cubits. And its vestibule, that is, the outer courtyard (which the Septuagint and Symmachus have placed as the inner courtyard); and carved palm trees on its front, both here and there, and with eight steps leading up to it. » From the Northern region, into whose courtyard only seven steps were ascended, one passes to the Southern gate and courtyard of the same region, to which not only seven, as mentioned above, but eight steps are ascended: namely, so that we may pass from the Old to the New; and to speak more clearly, through the patriarchs and prophets, we come to the apostles: so that in one week there is an octet in the other. But now it comes to the last, or rather to the highest, and introduces the prophet through the way of the inner gate, or through the courtyard, to which one goes through the Eastern gate. In this place, according to the Septuagint, the way is only mentioned; in the Northern and Southern regions, it is completely silent, so that we can understand that in the Eastern region only is that way to be understood, which says: I am the way, the truth and the life (John 14:6). For through Him we come to the Father, and it is written about Him: Blessed are the undefiled in the way (Psalm 119:1), who think nothing left of Christ, but their faith is pure and not in any way polluted by the stain of heretics. Likewise, the number of rooms, facades, entrances, windows, and the amount of light in them, as well as the same measurement of length and width: fifty by twenty-five cubits, preserving the sacredness, and the vestibule of its gate or inner courtyard, which is placed outside according to the Hebrew, so that everything is enclosed by the Eastern light, according to what is written: 'There is no one who can hide from its heat' (Psalm 19:7). But if we understand the atrium both externally and internally: thus it must be understood that God is both encompassing and indwelling, saying through the prophet: He who holds the heavens in the palm of his hand, and the earth in his fist (Isaiah XL, 12): so that everything may be seen as included in him. And again: Heaven is my throne, and the earth is the footstool of my feet (Isaiah LXVI, 1), so that he is believed to exist within all things: according to that verse from Virgil's Aeneid (Book VI).

In the beginning, the sky and the earth, and the liquid fields, And the shining globe of the moon, and the Astra of Titania, A Spirit nourishes them within: and infused throughout their limbs, The Mind moves the whole mass, and mingles itself with the great body.

And when, through the weapons of justice, on the right and left, through glory and disgrace, through good and bad reputation, through praise and blame, we have obtained victory over this world (2 Cor. 6): then palms are given to us on both sides, which neither joys have changed, nor sorrow, nor prosperity, nor adversity have overcome: and not by seven (or eight) degrees, as in the region of the North, nor by seven and eight, as in the South, are we contained, but by only eight (or seven) degrees do we ascend to the highest: because the number eight is sufficient for us, that is, the sacrament of the Gospel; so that we may say with the Apostle: And though we have known Christ according to the flesh, yet now we know him no more (2 Cor. 5:16), it is understood, according to the flesh.

[AD 604] Gregory the Dialogist on Ezekiel 40:28
The porches are flat because the hearts of good hearers are humble. They are long because they persevered in the longsuffering of hope.

[AD 604] Gregory the Dialogist on Ezekiel 40:28
The east gate may also stand for the Lord, the south for Judea and the north for the converted Gentiles.

[AD 604] Gregory the Dialogist on Ezekiel 40:28
The forefronts of the gates are the words and works of the preachers whereby we recognize them outside as they live inwardly. Then there is a door for every treasure chamber at the forefronts of the gates because each teacher opens the understanding in the heart of the hearer in the words and deeds of the Fathers.

[AD 420] Jerome on Ezekiel 40:32
We reach the top by eight steps, for what satisfies the number eight for us is the mystery of the gospel; even though we once regarded Christ from a human point of view, we regard him in this way no longer, which is understood to be according to the flesh.

[AD 420] Jerome on Ezekiel 40:35-43
(Verse 35 and following) 'And he brought me to the gate that faced the north, and he measured it according to the higher measurements: its chamber, its facade, its vestibule, and its windows all around: it was fifty cubits long and twenty-five cubits wide. Its vestibule faced the outer court, and its palm tree engravings on its facade on both sides, and its staircase with eight steps.' And at each treasury there shall be a door in the gates (or fronts) of the doors: there they shall wash the holocaust. And at the entrance of the gate, there shall be two tables on this side, and two tables on that side, upon which the holocaust shall be immolated, and for sin, and for trespass. And on the outer side, which goes to the gate that leads to the north, there shall be two tables, and on the other side, before the vestibule of the gate, there shall be two tables. Four tables on this side, and four tables on that side: by the sides of the gate, there were eight tables, upon which they shall immolate (or used to immolate): but there were four tables for holocaust made of square stones, of one cubit and a half long, and of one cubit and a half wide, and of one cubit high, upon which the vessels were laid in which the holocaust and the victims are immolated. And their lips were a cubit long, turned inward all around; but on the tables were the flesh of the offering.» There is much disagreement in this testimony between the Hebrew Truth and the edition of the Seventy Interpreters. For what we have said: There they shall wash the burnt offering, and in the vestibule of the gate there are two tables on this side, and again: That the burnt offering and the sin offering be offered on them, is not found in the Seventy, but it is added in many copies from Theodotion. Again, when we said: And their lips turned inward by one palm's measure all around, Seventy translated it, and having the measurement of a span all around. Whether this word is Hebrew or Greek, we cannot know, except only that for 'gisum,' Symmachus and Theodotion translated it as 'lips,' Aquila's first edition translated it as 'ἐπιστάσεις' in the plural number; the second translated it as 'lips': for which in Hebrew it is written as 'Asephathaim'(). And when we say, above the tables however the meats of the offering, the Seventy put from their own, and they put coverings on the tables from above, so that they may be protected from rain and dryness. But that which they have given in Hebrew names, Thee, and Elau, and Elalamoth, and Aelam, what it signifies, and we have shown above, and our translation can show from the context: it is not necessary to often remind the reader about this, and to doubt their prudence and effort. Therefore, he is brought again to the gate that looked towards the North: but not as before to the outer courtyard, but to the inner one. For in what follows it is said: Its vestibule looked towards the outer courtyard, showing that this courtyard was inside. Through this, the progress of the one entering is shown; for in each place there are specific names and measures, and windows all around filled with the light of knowledge, showing all things, and through fifty and twenty-five cubits are the sacraments of divine sense and remission placed, as positioned in the vestibule of the inner courtyard, that we may see the exterior: contemplating knowledge of past and present, through which we may come to double palms and victories, and understand the mysteries of the eight degrees, having entered the treasuries, in which the riches of the temple are contained, and our prayers are cleansed from all the filth of sin; and tables are placed on both sides, so that the burnt offering may be first offered.

The diligent shepherd follows the custom of his father, and Gesaque, the barker of Sydon, etc., all of which the sacred fire consumes, first for sin, and finally for ignorance: whether we commit them knowingly or unknowingly. On the outer side, next to the Seventy, there was a man-made stream that carried away the ashes of the burnt offering and the harmfulness of the flesh externally: either there were two tables, and on the other side of the vestibule of the same gate there were two tables, that is, four on each side, four here and four there, and behind, or on the side of these there were eight other tables, so that they make a total of sixteen tables: by this number the mysteries of the prophets are shown, so that whatever we offer through the Gospel dispensation, we may affirm as foretold by their prophecies. And there are four tables made of square stones, and these themselves are for sacrifice and burnt offering (also called holocausts). These are living stones that are rolled upon the earth, and they have with them a corner stone, by which the walls of the old and new Covenant are held together. Now the number four signifies the Gospel sacraments, having in length and width one and a half cubits, that is, a square, which, when joined together, make three cubits, which three cubits have one cubit in height, so that the mysteries of the Trinity may preserve the measure of one cubit, that is, the divine majesty, as the Lord tells the disciples: Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19). The name of God, as it were, is of one (or, one) cubit in height, which encompasses three properties, and always accepts the holocaust offerings of our oblations. Above these, however, are four tables of holocausts built with living stones, the length, width, and height of which have been described; vessels are placed in them in which the holocaust of the martyrs is offered, of whom it is said: Precious in the sight of the Lord is the death of his saints (Ps. 116:15); and their victims, who, through self-control and the holiness of their bodies, offer their souls as a sacrifice to the Lord. I believe that the meaning of these tables is contained in the books of Matthew, Luke, Mark, and John, which are about the apostles. Above these tables there was a curved crown on the inside, encircling the edges, to contain the sacrificial offerings and prevent them from flowing freely. It also held the meat of the offering, or as the Septuagint translated: 'And the tables themselves were covered on top, because of the violence of the rain and the excessive dryness of the summer sun, so that the meat placed on top could say with the prophet: “By day the sun will not harm us nor the moon by night."' (Psalm 121:6). One of which, with excessive rains and storms, dissolves the offerings of tribulations; the other, with violent heat, dries up whatever has been offered. Forgive me, reader, for the difficulty of the places; or if you can find something better, teach us: we gladly learn what we do not know.

[AD 420] Jerome on Ezekiel 40:38
These are the living stones in which the walls of the Old and New Testaments are contained, for the number four indicates the mysteries of the Gospels.

[AD 604] Gregory the Dialogist on Ezekiel 40:38
Whenever we realize that an element of malice or perverse love is mingled with our good works, let us return to tears, let us wash the whole burnt offering.

[AD 604] Gregory the Dialogist on Ezekiel 40:39
It is possible to understand holy preachers under the name of gates, so that the porch of the gate is the people. When they accept the words of preaching with a humble mind, tables for sacrifice are constructed in them through their virtues.

[AD 604] Gregory the Dialogist on Ezekiel 40:39
The inner gate has in the great multitude of the faithful two sides, the love of God and the love of neighbor.

[AD 604] Gregory the Dialogist on Ezekiel 40:39
There is this difference between a sin and a trespass: a sin is to do wrong, but a trespass is to fail to do the good that is diligently to be maintained.

[AD 604] Gregory the Dialogist on Ezekiel 40:39
What are we to understand as the square stones in this passage but all the saints whose life knew how to stand bravely in prosperity and adversity?

[AD 604] Gregory the Dialogist on Ezekiel 40:42
Our gate has four tables in the inner porch because holy church [was instructed by the preaching of four Evangelists through whose teaching the heart learned to ascend to love of almighty God and to offer its thoughts to him in sacrifice. Two of them are said to be on this side and two on that, because two Evangelists bore witness to what they saw concerning the Lord, and two reported what they learned by listening to their seniors. Surely there are four tables in the inner porch, this which we plainly see, because holy church] received for the instruction of the faithful peoples four orders of rulers whom Paul enumerates by the gift of the almighty Lord, saying, “He gave some, apostles; some, prophets; some, evangelists; and some, pastors and teachers.”

[AD 604] Gregory the Dialogist on Ezekiel 40:42
The tables have a width of one and a half cubits, because the hearts of the saints are spread in breadth of charity for the neighbor whom they love and see, and they measure one cubit.

[AD 604] Gregory the Dialogist on Ezekiel 40:42
What are the souls of the faithful if not holy vessels that catch the words of piety, so that the whole burnt offering of life and prayer may be sacrificed from their minds.

[AD 604] Gregory the Dialogist on Ezekiel 40:42
The borders of the tables are bent inward when the teachers are silent in thought and recall what they say and closely examine themselves as to whether they practice what they preach.

[AD 604] Gregory the Dialogist on Ezekiel 40:42
Apparent harshness but charity in mind is to be shown to the wicked, for a vigorous appearance can coerce the wrongdoer, and the preservation of charity does not lose the reward of meekness.

[AD 604] Gregory the Dialogist on Ezekiel 40:43
This is indeed the office of discipline, so that it knows how prudently to punish sins as well as how piously to remit them. But those who do not possess the spirit of discernment remit the sins so that they do not correct them or strike in such a way that they pretend to correct them but do not actually remit them. Therefore let the teacher who must speak of the control of discipline know that he is a table of God, and let him bend his lip inward so that what he says in preaching he may vigilantly practice beneath the spirit of discernment.

[AD 420] Jerome on Ezekiel 40:44
The inner court is set in the side of the gate that looked north and south and east so that singers of the Lord and those who are engaged in the task of angels will always remember and recognize the divine mysteries of each place carefully.

[AD 420] Jerome on Ezekiel 40:44-49
(Vers. 44 seqq.) «And outside the front gate of the cantor's treasury in the inner courtyard, which was on the side of the gate facing the north, their faces were towards the south: one on the side of the eastern gate, which faced the way of the north. And he said to me: This is the treasury that faces the southern way of the priests, who keep watch in the temple's guardrooms. Furthermore, the treasury that faces the way of the north will be for the priests who serve at the altar: these are the sons of Zadok who come near from the sons of Levi to the Lord, to minister to Him. And he measured the porch of the temple by the length of one hundred cubits, and the width of one hundred cubits, square: and the altar that was before the temple: and he brought me into the porch of the temple, and he measured the porch five cubits on this side, and five cubits on that side: and the breadth of the gate three cubits on this side, and three cubits on that side. And the length of the porch was twenty cubits, and the breadth eleven cubits, and there were steps to it: and pillars before the gates one on this side, and another on that side. Regarding the treasuries, the Seventy translated them as exedrae. And what we called exedrae, or the treasuries of the singers, was omitted by them. And again, after the measurement of the vestibule of five cubits on this side and five cubits on that side, they added from their own, and the width of the gate was fourteen cubits, whereas in the Hebrew it is only mentioned as a width of twelve cubits, and the width of the gate on this side was three cubits, and on that side was three cubits. I have reminded the reader not to be confused by the diversity of translations, but to be satisfied with the Hebrew truth in this particular place, especially when it comes to the measurements of the temple. Therefore, after the wall, which the Seventy translated as the περίβολον, which surrounded the whole temple in a square circuit, we read that the prophet was introduced into the inner courtyard, and then to the north, and to the south, and to the Eastern Gate, and again to the north: concerning which, as we were able, we have spoken, and in the diversity of which, either of names or of measurements, the past discourse showed what seemed to us: the meaning of which the testimony of the Savior briefly shows, saying: In my Father's house there are many mansions (John 14:2). After completing these things, he enters the temple, that is, the Holy of Holies, of which it is now said, and within the inner gate, the treasuries, or the singing halls. To them is given this command: Sing to the Lord a new song (Psalm 95:1). They cry out with the angels: Glory to God in the highest, and on earth peace to people of good will (Luke 2:14). This inner courtyard was situated on the side of the gate that faced the North, the South, and the East, so that the singers of the Lord, and those who are engaged in the ministry of angels, may always remember by which steps they have reached the highest, and diligently understand the mysteries of each place. Finally, that man whose pen and cord were in his hand, having led the prophet into the inner courtyard which overlooked the southern road, spoke these words: 'This is the treasury or council chamber; and as Theodotius set it up, the chamber, which is separated for the dwelling of the priests, is for the observation of the temple guards. Furthermore, the treasury which overlooks the northern road will belong to the priests who stand guard at the service of the altar.' In which it should be noted that the priests to whom the custody of the temple has been entrusted dwell in the treasury, which faces the south, where the fullest light is. But those who stand guard at the ministry of the altar, where victims are offered for sin, should be in the treasury facing the north, for those who come from the north and offer victims for sins, desiring to receive and save them. Both of these, serving the Lord in their respective duties, are called the sons of Zadok, which means righteous or justifying. For God, the Almighty, whose name is written: The Lord is righteous and loves justice; His face has seen equity (Psalm 11: 8). But these are the sons of Sadoc of the sons of Levi, which is interpreted as 'assumed'. And they themselves are assumed by the Lord, so that they may approach Him, and never is it said of Moses alone: Moses approached the Lord; but also all who serve and minister to Him are said to draw near to the Lord. But this man who introduced Ezekiel into the inner courtyard, and so to speak, into the Holy of Holies, measured the courtyard itself, in which there were two chambers or treasuries assigned to the guards of the temple or the dwelling places of the altar, and he found it to be two hundred cubits in length and breadth: so that the priests of God who serve in the ministry, who had entered through a narrow and tight path, may have wide walkways and dwell in a perfect and complete number of virtues. And in the very courtyard there was an altar in front of the face of the temple, so that the prayers of the saints never ceased before God. Moreover, the aforementioned man led Ezekiel into the vestibule, or πρόπυλον of the temple, which measured five cubits on each side, for the one who was brought in had been trained in divine understanding and knew neither right nor left, but entered by the royal way. The width of the gate itself, which was the entrance to the vestibule of the temple, was three cubits on each side. In the elegant observance of the Holy Scriptures, it is not said from the right or the left, lest anything be named left in the Holy of Holies, but from this side and that side, that is, from both sides. And immediately the discerning reader understands that the number three relates to the mystery of the Trinity, which is the gate for those who approach God, for the Father is in the Son, and the Son is in the Father, and the Holy Spirit is in both. This number three is the gate for those who, after baptism in the Trinity, come to salvation. But what follows, the length of the vestibule is twenty cubits, and the width is eleven cubits, seems to raise the question of how the dual number, which refers to two decades, and the eleventh, which seems to have one less, can be said to complete the sacred number twelve in the temple vestibule. Most people solve this problem in the following way: Although the priests are holy and placed in the service of the temple, and offer daily sacrifices to Christ, because they dwell in this mortal and fragile body, subject to sickness and vice, they have the number twenty and eleven. Where was it that the Apostle said, 'Wretched man that I am, who will deliver me from this body of death' (Rom. VII, 24)? Not that we believe, according to the most savage heresy, that bodies are to be destroyed; but that it is our desire to be clothed upon, not stripped, and to receive immortality with this mortal, and to put on incorruption with this corruptible. However, what follows, 'And it was ascended by eight steps' (I Cor. XV), that is, to the inner gate, presents a great difficulty for those who know the Hebrew language. Finally, Symmachus, whom we have followed in this place, set out eight degrees: Seventy, ten; Theodotion and the second edition of Aquila, eleven; but the first edition set no number, but simply said, and the degrees by which it was ascended to it: so that either according to the custom of the previous gates, we understand eight degrees, as Symmachus understood, or certainly those which the inner gate had, whose number Scripture did not say (for which in Hebrew it is placed, Urob (), that is, breadth, Aste (), Esre (). But if it is read in this way, eleven signifies; but if we read 'Esre,' which means ten, without the final 's,' it does not signify ten but a pronoun (which). To experts in the Hebrew language, these may seem like delusions; but now we are not writing about controversies or speeches in which the composition of words is commonly used, but about explanations and commentaries on Hebrew books. But let us return to our task. The number eight or ten, which is a perfect number, or eleven, about which we have already spoken, is ascended to the gate of the holy ones, on the front of which there were columns, one on this side and another on that side. He did not say 'two' so as not to incur the number dual, but 'one and one', which is a perfect number, and imitates the unity of God. These, however, were two columns, of which it is also said in the Apocalypse: 'He who conquers, I will make him a pillar in the temple of my God, and he shall go out no more' (Rev. 3:12). And Peter and John are called the pillars of the Church (Gal. 2), through whom we enter into the Holy of Holies, and by whose teaching our entrance to Christ is made.

[AD 604] Gregory the Dialogist on Ezekiel 40:45
Holy church has two lives, the one that it leads temporally, the other that it receives for eternity, the one in which it labors on earth, the other in which it is rewarded in heaven, the one in which it earns rewards, the other truly in which it rejoices in the receipt thereof, and in each life it offers sacrifices.

[AD 604] Gregory the Dialogist on Ezekiel 40:46
The priests who guard the temple of God are those who by praying, preaching and keeping watch with spiritual actions defend holy church from the incursions of evil spirits, from the persuasion of the wicked and from the errors of heretics.

[AD 604] Gregory the Dialogist on Ezekiel 40:47
What is the temple if not the faithful people?

[AD 420] Jerome on Ezekiel 40:48
Be careful, reader, to understand the number three to refer to the mystery of the Trinity, which is the gate of those who go to God. The Father is in the Son, and the Son is in the Father, and the Holy Spirit is in each, which is the number three, and there is one gate for those who after baptism in the Trinity arrive at salvation.