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ME (45). CONTEMPLATION ON THE BRIGHT GARMENTS OF THE LORD Contemplation on the bright garments of the Lord. And the cataphatic mode into both that according to energy and providence and judgment

being divided; the one according to energy, the one from the beauty and magnitude of created things which introduces the manifestation concerning (14D_214> God being the creator of all things, is shown through the splendid garments of the Lord, which the Word, having pre-assumed into the visible creations, demonstrated.

MS (46). ANOTHER CONTEMPLATION ON MOSES

Another contemplation on Moses. And the mode according to providence is signified through Moses, as from error

philanthropically delivering those apprehended by evil, and wisely varying for men the ways of the journey toward the divine and immaterial and incorporeal away from material and corruptible and corporeal things, and scientifically founding them on the divine laws.

MZ (47). ANOTHER CONTEMPLATION ON ELIJAH

Another contemplation on Elijah. And the mode of judgment is revealed through Elijah, as both in word and deed

punishing some according to their worth, and attending to others through its being suitably adapted to each according to the underlying matter and quality of virtue or vice. For all these things previously contemplated according to the present passage of Holy Scripture, both Moses and Elijah, as much as was possible for those who typologically represented the divine realities through themselves, each in his own time worked historically, having a correspondence to what has been said according to the mode of contemplation.

MH (48). CONTEMPLATION CONCERNING THE [DIALOGUE] WITH THE LORD AT THE TRANSFIGURATION

OF THE DIALOGUE... Contemplation concerning the dialogue with the Lord at the Transfiguration

of Moses and Elijah. And from their speaking together with the Lord, and speaking of the 1169 exodus which

He was about to fulfill in Jerusalem, not only were they taught the outcome of the mysteries concerning (14D_216> Him, which was proclaimed beforehand through the Law and the Prophets, but perhaps also that the end of the ineffable counsel of God concerning the universe and of the divine economies upon it is not comprehensible to any of the beings at all, except for His great providence and judgment, through which all things are brought in an orderly manner to the end foreknown by God alone, which all alike were ignorant of, as to what it is, and how, and of what kind, and when, but only the saints who have purified their soul by virtues, and have wholly inclined its entire intellectual propensity toward the divine, have truly known only that it will be, having heard, as it were, from the universal nature of visible things (through which ways it is constituted), the end of its present good order, as it almost shouted it aloud.

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ΜΕ (45). ΘΕΩΡΙΑ ΕΙΣ ΤΑ ΦΑΝΑ ΤΟΥ ΚΥΡΙΟΥ ΕΝ∆ΥΜΑΤΑ Θεωρία εἰς τά φανά τοῦ Κυρίου ἐνδύματα. Τόν δέ καταφατικόν τρόπον εἴς τε τόν κατ᾿ ἐνέργειαν πρόνοιάν τε καί κρίσιν

διαιρούμενον· τόν μέν κατ᾿ ἐνέργειαν, τόν ἐκ καλλονῆς καί μεγέθους τῶν κτισμάτων τήν περί (14∆_214> τοῦ δημιουργόν εἶναι τῶν ὅλων τόν Θεόν εἰσηγούμενον δήλωσιν, διά τῶν λαμπρῶν ἐσθημάτων τοῦ Κυρίου δηλοῦσθαι, ἅπερ εἰς τά φαινόμενα κτίσματα προεκλαβών ὁ Λόγος ἀπέδειξεν.

ΜS (46). ΘΕΩΡΙΑ ΑΛΛΗ ΕΙΣ ΤΟΝ ΜΩΫΣΗΝ

Θεωρία ἄλλη εἰς τόν Μωϋσῆν. Τόν δέ κατά πρόνοιαν τρόπον διά τοῦ Μωϋσέως σημαίνεσθαι, ὡς πλάνης

φιλανθρώπως ἐξαιρουμένην τούς κακίᾳ συνειλημμένους, καί τούς τρόπους σοφῶς τοῖς ἀνθρώποις διαποικίλλουσαν τῆς πρός τά θεῖα καί ἄϋλα καί ἀσώματα ἀπό τῶν ὑλικῶν καί φθαρτῶν καί σωματικῶν ἐκδημίας, καί τοῖς θείοις νόμοις ἐπιστημόνως ἐρείδουσα.

ΜΖ (47). ΘΕΩΡΙΑ ΑΛΛΗ ΕΙΣ ΤΟΝ ΗΛΙΑΝ

Θεωρία ἄλλη εἰς τόν Ἠλίαν. Τόν δέ τῆς κρίσεως τρόπον διά τοῦ Ἠλίου μηνύεσθαι, ὡς λόγῳ τε καί ἔργῳ

τούς μέν κατ᾿ ἀξίαν τιμωρουμένης, τούς δέ περιεπούσης διά τοῦ κατά τήν ὑποκειμένην ὕλην τε καί ποιότητα τῆς ἀρετῆς ἤ τῆς κακίας ἑκάστῳ προσφόρως αὐτήν ἁρμόζεσθαι. Ταῦτα γάρ πάντα τά προθεωρηθέντα κατά τόν παρόντα τῆς ἁγίας Γραφῆς τόπον Μωϋσῆς τε καί Ἠλίας, ὡς ἐνῆν μάλιστα τούς τά θεῖα τυπικῶς δι᾿ ἑαυτῶν ὑπογράφοντας πράγματα, ἐν τοῖς καθ᾿ ἑαυτόν ἑκάτερος χρόνοις καθ᾿ ἱστορίαν εἰργάσαντο, ἐμφερῶς ἔχοντα πρός τά εἰρημένα κατά τόν τῆς θεωρίας τρόπον.

ΜΗ (48). ΘΕΩΡΙΑ ΠΕΡΙ ΤΗΣ ΠΡΟΣ ΤΟΝ ΚΥΡΙΟΝ ΚΑΤΑ ΤΗΝ ΜΕΤΑΜΟΡΦΩΣΙΝ

∆ΙΑΛΕΞΕΩΣ... Θεωρία περί τῆς πρός τόν Κύριον κατά τήν Μεταμόρφωσιν διαλέξεως

Μωϋσέως καί Ἠλίου. Ἐκ δέ τοῦ συλλαλεῖν αὐτούς τῷ Κυρίῳ, καί τήν 1169 ἔξοδον λέγειν ἥν

ἔμελλε πληροῦν ἐν Ἱερουσαλήμ, οὐ μόνον τήν ἐπ᾿ (14∆_216> αὐτῷ διά νόμου καί προφητῶν προκεκηρυγμένην τῶν μυστηρίων ἔκβασιν ἐδιδάσκοντο, ἀλλ᾿ ἴσως καί τό μή ληπτόν εἶναι μηδενί καθόλου τῶν ὄντων τό πέρας τῆς ἀῤῥήτου περί τό πᾶν βουλῆς τοῦ Θεοῦ καί τῶν ἐπ᾿ αὐτῇ θείων οἰκονομιῶν, πλήν τῆς μεγάλης αὐτοῦ προνοίας καί κρίσεως, δι᾿ ὧν εἰς τό μόνῳ τῷ Θεῷ προεγνωσμένον τέλος τό πᾶν εὐτάκτως ἐπείγεται, ὅπερ πάντες μέν ὁμοίως ἠγνόησαν κατά τό τί ποτε εἶναι καί πῶς καί ποῖον καί πότε, μόνοι δέ ἀληθῶς μόνον ἐπέγνωσαν ἔσεσθαι οἱ τήν ψυχήν ἀρεταῖς ἐκκαθάραντες ἅγιοι, καί πρός τά θεῖα τήν ῥοπήν αὐτῆς ὅλην τήν νοεράν ὁλικῶς μετεγκλίναντες, αὐτῆς, ὡς εἰπεῖν, τῆς καθόλου τῶν ὁρατῶν φύσεως, δι᾿ ὧν συνίστασθαι πέφυκε τρόπων, τό τέλος τῆς παρούσης αὐτῆς εὐκοσμίας, μονονουχί διαῤῥήδην βοώσης, ἀκούσαντες.