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rulers of the world, by whom the soul dies, with God no longer preventing it; just as an angel of the Lord encamps around those who fear him, and delivers them. This is the end of the prophecy concerning Uzziah the king, which began with, Hear, O heaven, and give ear, O earth. The following things are after the death of Uzziah in the time of Jotham, who succeeded him. CHAPTER. ʹ. αεʹ. 9And it came to pass in the year that king Uzziah died, I saw the Lord sitting upon a throne, high and lifted up. And the house was full of his glory, and Seraphim stood round about him9, etc. The Lord, whom in the preceding passages he often proclaimed as Sabaoth, he perceived with his own eyes. And he was the only-begotten Word of God, who is in the bosom of the Father, who sometimes condescending from his own greatness, makes himself visible to men. He appeared many times to Abraham, as Scripture says, and formed in the shape of a man, so as to be under an oak, and to have his feet washed, and to share a meal. And he appeared to Isaac, and many times to Jacob; and he saw him wrestling as a man. And Moses asked to see God plainly, but heard: "You cannot see my face. For man shall not see my face, and live." For the divinity of the only-begotten Son of God remains invisible to all. And Ezekiel also saw his glory through riddles. And the present prophet was deemed worthy of this, and John is a witness. For after saying that Isaiah said, He has blinded their eyes, and the rest, he says, "These things said Isaiah, when he saw his glory." For now Isaiah says this: "Hearing you will hear, and will not understand," and so on. Therefore the prophet has seen the glory of Christ through the things set forth, not at all with eyes of flesh, but with the inner eyes enlightened by the divine Spirit. For by the cooperation of light we see with the inner as well as the outer eyes. Wherefore the Savior says: "Blessed are the pure in heart, for they shall see God." Being such, Isaiah saw the Lord Sabaoth, but not while Uzziah was alive; for he, because of the 1932 successes achieved through God, which he achieved having at first been pious, forced his way to perform the priestly service, until he was driven out when leprosy broke out on his forehead. And since the law commanded the dead person to be sent out of the camp, as unclean, Uzziah lived in Jerusalem, defiling the whole city; wherefore the Lord has kept silent, not dishonoring the prophets, but judging those who dwell with an unclean person as unworthy of his admonition; for he says to Ezekiel: "And I will make your tongue cleave to the roof of your mouth, and you will be mute, and you will not be a man who reproves them, because they are a rebellious house." And now he is silent out of indignation, and because of this Jerusalem has been shaken. And Amos has indicated such a thing, saying: "The words of Amos." Then, having named the kings in whose time the words came, he added: Two years before the earthquake. Therefore the silence also ceased when the king died, when Jotham reigned, who also did what was right in the sight of the Lord and is attested. He saw then the Lord Sabaoth sitting upon a throne, high and lifted up, and the house was full of his glory. But the prophet did not see the Lord in the house, but on a throne; concerning which the Scripture certainly says: "The Lord is in his holy temple. The Lord's throne is in heaven." And the Lord also says: "Heaven is my throne, and the earth is my footstool." And another: "His throne is lifted up on high," because the kingdom of God is beyond all nature. And he has indicated by the sitting the firmness and establishment in the identity of good things. And David says: "God sits upon his holy throne." And Jeremiah, "For you sit forever, and we perish forever." He saw the Lord above, therefore, but the house on earth [he says] was full of the glory, as if illuminated by rays of light from above, from heaven, with the splendors of the divine Word. For Israel had not yet acted impiously against the Lord Christ, the glory of the Lord filled the temple there. But having denied the

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κοσμοκράτορες, ὑφ' ὧν θνήσκει ψυχὴ, Θεοῦ μηκέτι κωλύοντος· ὡς ἐπὶ τῶν δικαίων παρεμβάλλει ἄγγελος Κυρίου κλωτῶν φοβουμένων αὐτὸν, καὶ ῥύεται αὐτούς. Τοῦτο δὲ τέλος τῆς κατὰ Ὀζίαν τὸν βασιλέα προφητείας ἀρξαμένης ἀπὸ τοῦ, Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, γῆ. Τὰ δὲ ἑξῆς μετὰ τελευτήν ἐστιν Ὀζίου ἐπὶ Ἰωαθὰμ, ὃς αὐτὸν διεδέξατο. ΚΕΦΑΛ. ʹ. αεʹ. 9Καὶ ἐγένετο τοῦ ἐνιαυτοῦ, οὗ ἀπέθανεν Ὀζίας ὁ βασιλεὺς, εἶδον τὸν Κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου. Καὶ πλήρης ὁ οἶκος τῆς δόξης αὐτοῦ, καὶ Σεραφεὶμ εἱστήκεισαν κύκλῳ αὐτοῦ9, κ.τ.λ. Τὸν Κύριον, ὃν ἐν τοῖς φθάσασι πολλάκις Σαβαὼθ ἀνεκήρυξεν, αὐτοψίᾳ παρείληφεν. Ἦν δὲ ὁ μονογενὴς τοῦ Θεοῦ Λόγος, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς, ὃς ὑποκαταβαίνων ἔσθ' ὅτε τοῦ ἰδίου μεγέθους, ὁρατὸν ἀνθρώποις ἑαυτὸν ἀπεργάζεται. Ὤφθη πολλάκις τῷ Ἀβραὰμ, καθά φησιν ἡ Γραφὴ, καὶ ἐσχηματισμένος ἐν ἀνθρώπου μορφῇ, ὡς καὶ ὑπὸ δρῦν γενέσθαι, καὶ τοὺς πόδας ἀπονίψασθαι, καὶ κοινωνῆσαι τραπέζης. Καὶ Ἰσαὰκ δὲ ὤφθη, καὶ Ἰακὼβ πολλάκις· καὶ παλαίοντα τοῦτον εἶδεν ὡς ἄνθρωπον. Ἤτει δὲ καὶ Μωϋσῆς γνωστῶς ἰδεῖν τὸν Θεὸν, ἀλλ' ἀκήκοεν· "Οὐ δυνήσῃ ἰδεῖν τὸ πρόσωπόν μου. Οὐ γὰρ μὴ ἴδῃ ἄνθρωπος τὸ πρόσωπόν μου, καὶ ζήσεται." Ἡ γὰρ θεότης τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, μένει τοῖς πᾶσιν ἀθέατος. Καὶ Ἰεζεκιὴλ δὲ τὴν τούτου δόξαν δι' αἰνιγμάτων ἑώρακεν. Τούτου δὲ καὶ ὁ παρὼν προφήτης ἠξίωται, καὶ μάρτυς ὁ Ἰωάννης. Εἰπὼν γὰρ, ὅτι εἶπεν Ἡσαΐας, Τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς, καὶ τὰ λοιπὰ, "Ταῦτα εἶπε, φησὶν, Ἡσαΐας, ὅτε εἶδε τὴν δόξαν αὐτοῦ." Νῦν γὰρ Ἡσαΐας τοῦτό φησιν· "Ἀκοὴν ἀκούσετε, καὶ οὐ μὴ συνῆτε," καὶ τὰ ἑξῆς. Ὤστε τὴν Χριστοῦ δόξαν διὰ τῶν προκειμένων ὁ προφήτης ἑώρακεν, οὐ πάντως σαρκὸς ὀφθαλμοῖς, ἀλλὰ τοὺς ἔνδον πεφωτισμένους ὑπὸ τοῦ θείου Πνεύματος. Συνεργίᾳ γὰρ φωτὸς τοῖς ἔνδον ὁρῶμεν καὶ τοῖς ἔξωθεν ὀφθαλμοῖς. ∆ι' ὅ φησιν ὁ Σωτήρ· "Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται." Οἷος ὢν Ἡσαΐας, Εἶδε τὸν Κύριον Σαβαὼθ, ἀλλ' οὐ ζῶντος Ὀζίου· τοῦ γὰρ οὗτος ἐπὶ τοῖς 1932 διὰ Θεοῦ κατορθώμασιν, ἂ κατώρθωσε θεοσεβὴς τὰ πρῶτα γενόμενος, εἰς ἱερατικὴν ἰέναι λειτουργίαν παρεβιάζετο, μέχρι τῷ μετώπῳ λέπρας ἐπανθησάσης ἐλήλαται. Τοῦ δὲ νόμου κελεύοντος ἐκπέμπεσθαι τῆς παρεμβολῆς τὸν νεκρὸν, ὡς ἀκάθαρτον, ᾤκησεν Ὀζίας ἐν Ἱερουσαλὴμ, τὴν πᾶσαν πόλιν μιαίνων· ὅθεν ὁ ∆εσπότης σεσίγηκεν, οὐ τοὺς προφήτας ἀτιμάζων, ἀναξίους δὲ τῆς αὐτοῦ κρίνων νουθεσίας τοὺς ἀκαθάρτῳ συνοικοῦντας· καὶ γάρ φησι πρὸς Ἰεζεκιήλ· "Καὶ τὴν γλῶσσάν σου συνδήσω καὶ ἀποκωφωθήσῃ, καὶ οὐκ ἔσῃ αὐτοῖς εἰς ἄνδρα εὐθύνοντα, ὅτι οἶκος παραπικραίνων ἐστί." Καὶ νῦν δὲ δι' ἀγανάκτησιν σιωπᾷ, καὶ διὰ ταύτην Ἱεροσόλυμα σέσεισται. ∆εδήλωκε δὲ τὸ τοιοῦτον Ἀμὼς εἰπών· "Λόγοι Ἀμώς." Εἶτα τοὺς βασιλεῖς εἰπὼν, ἐφ' ὧν οἱ λόγοι γεγόνασιν, ἐπήνεγκε· Πρὸ δύο ἐτῶν τοῦ σεισμοῦ. Συμπέπαυται τοίνυν καὶ ἡ σιγὴ τετελευτηκότι τῷ βασιλεῖ, βασιλεύσαντος Ἰωαθὰμ, ὃς καὶ τὸ εὐθὲς ἐνώπιον Κυρίου πεποίηκεν καὶ μαρτύρεται. Εἶδεν οὖν τὸν Κύριον Σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ πλήρης ὁ οἶκος τῆς δόξης αὐτοῦ. Ἀλλ' οὐκ ἐν τῷ οἴκῳ τὸν Κύριον ὁ προφήτης ἑώρακεν, ἀλλ' ἐν θρόνῳ· περὶ οὗ πάντως φησὶν ἡ Γραφή· "Κύριος ἐν ναῷ ἁγίῳ αὐτοῦ. Κύριος ἐν οὐρανῷ ὁ θρόνος αὐτοῦ." Καὶ ὁ Κύριος δέ φησι· "Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου." Καὶ ἄλλος· "Ὑψοῦ ἦρται ὁ θρόνος αὐτοῦ," ὅτι πάσης ἐστὶν ἐπέκεινα φύσεως ἡ τοῦ Θεοῦ βασιλεία. Τὸ δὲ βέβαιον, καὶ ἐν ταυτότητι τῶν ἀγαθῶν ἱδρυμένον, τῷ καθῆσθαι δεδήλωκεν. Καὶ ὁ ∆αβίδ φησιν· "Ὁ Θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ." Καὶ Ἱερεμίας, "Ὅτι σὺ καθήμενος τὸν αἰῶνα, καὶἡμεῖς ἀπολλύμενοι τὸν αἰῶνα." Ἄνω μὲν οὖν ἑώρα τὸν Κύριον, τὸν δὲ οἶκον τὸν ἐπὶ γῆς [φησὶ] πλήρη τῆς δόξης, ὥσπερ φωτὸς ἀκτῖσιν ἄνωθεν ἐξ οὐρανοῦ ταῖς τοῦ θείου Λόγου μαρμαρυγαῖς αὐγαζόμενον. Οὔπω γὰρ δεδυσσεβηκότος Ἰσραὴλ εἰς τὸν ∆εσπότην Χριστὸν, ἐπλήρου τὸν ἐκεῖσε ναὸν ἡ δόξα Κυρίου. Ἀρνησάμενοι δὲ τὴν