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Jerusalem and Zion, having come to their senses, remembered the one who had formerly taken her as a spouse, so as to wish to return to the one from whom she was separated. So she uttered these words: "I will return to my former husband, for it was better for me then than now." Accepting such repentance of hers, the one to whom she began to return and turn back says: "On that day," when, clearly, the return is confirmed, "she will call me: My husband," as henceforth a kind of protector and guardian, being jealous for her with great wrath, punishing those who had insulted her. Having been jealous for her with great wrath, so as to desire to be with her as before, when she had not yet departed from the chamber, wherefore returning to her: "I will dwell in the midst of her." 2.228 And he speaks as of one, of Zion and of Jerusalem; for Zion is part of the mother city. 2.229 And what will happen "when I return and dwell in the midst of her," but that she will again be called a "true" city, no longer being desolate, but full of citizens and buildings, the temple and the individual houses having been rebuilt, so as to have henceforth as before alleys, streets, and sacred precincts, squares and narrow ways. 2.230 Thus Jerusalem having been literally named, the mountain of the Lord Almighty will also be holy, as it was before the captivity, the customary rites being performed there, and odes and paeans being played, according to the words of the psalmist, where he says on the one hand: "A hymn is fitting for you, O God, in Zion"; and on the other hand: "Sing praises to the Lord who dwells in Zion." 2.231 These things having been revealed according to the history, it would be time to consider the matters relating to the anagogical sense. 2.232 Of the discerning soul, which is called Jerusalem—for Jerusalem is translated as "vision of peace"—having slipped and for this reason having come to be outside the divine chamber, a rejection has occurred from the one who formerly cohabited with her, so that she is henceforth prostituted and torn apart by opposing powers, called, anagogically, Assyrians and Babylonians, so that the one who, like a spouse, cared for her, no longer does. 2.233 But since the matters of choice do not remain the same, for as a turn occurs from virtue to vice and from piety to impiety, so, conversely, a change occurs from the worst and harmful to the better and beneficial, so that she who departed may again recognize the divine chamber, so that, caring for her as before, he himself may be jealous for her, driving out those who had adulterously defiled her. And indeed he does this with great wrath, being greatly indignant against those who tore her apart, so as to say openly: "I was jealous for Zion and for Jerusalem." 2.234 Anagogically, Zion and Jerusalem are a soul contemplating the things unseen and eternal, and a soul seeing peace, having the connection of the sequence of virtues and divine thoughts, which soul, he who was jealous for her with great wrath turns back to himself, and at the same time he himself to her, assenting to her supplications by providing what she unceasingly prays for. 2.235 Having thus been improved, may she be named the true Jerusalem, no longer observing the shadowy and figurative things of the law, but the good things revealed through them, concerning which the divine Apostle writes: "The law has a shadow of the good things to come, not the very image of the things." And again to those from the nations who have believed: "Let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come." 2.236 The good things to come in the quoted phrases happen to be the evangelical teachings, which the Savior called mysteries of the kingdom, saying to his disciples: "To you it has been given to know the mysteries of the kingdom of heaven." Which is, anagogically, Zion and Jerusalem, contemplating and seeing the peace of their harmony, being called true, living according to the truth revealed by the shadow of the law, and "searching the divinely inspired

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ἀνανήψασα ἡ Ἰερουσαλὴμ καὶ ἡ Σιὼν ἀνεπόλησεν τοῦ πάλαι αὐτὴν πρὸς σύμβιον εἰληφότος, ὡς θελῆσαι ἐπιστρέψαι πρὸς τὸν ἀφ' οὗ ἀπεζεύχθη. Φωνὰς γοῦν ἀφῆκεν ταύτας· «Ἐπιστρέψω ἐπὶ τὸν ἄνδρα μου τὸν πρότερον, ὅτι καλῶς μοι ἦν τότε ἢ νῦν.» Τὴν τοιαύτην μετάνοιαν αὐτῆς προσηκάμενος πρὸς ὃν ἐπιστρέψαι καὶ ἀνακάμψαι ἤρξατο λέγει· «Τῇ ἡμέρᾳ ἐκείνῃ», ὅταν ἡ ἐπιστροφὴ δηλονότι βεβαιωθῇ, «καλέσει με· Ὁ ἀνήρ μου», ὡς λοιπὸν οἷα προστάτην καὶ κηδεμόνα ἐν θυμῷ μεγάλῳ ζηλῶσαι αὐτήν, τιμωρούμενον τοὺς περιυβρίσαντας αὐτήν. Ἐν θυμῷ μεγάλῳ ζηλώσας αὐτήν, ὥστε ποθῆσαι συνεῖναι αὐτῇ ὡς πρότερον, ὅτε οὔπω ἀποφοιτήσασα ἦν τοῦ θαλάμου, διὸ ἐπιστρέφων πρὸς αὐτήν· «Κατασκηνώσω ἐν μέσῳ αὐτῆς.» 2.228 Ὡς περὶ μιᾶς δὲ λέγει τῆς Σιὼν καὶ τῆς Ἰερουσαλήμ· μέρος γὰρ ἡ Σιὼν τῆς μητροπόλεώς ἐστιν. 2.229 Τί δ' ὑπάρξεται «ὅταν ἐπιστρέψω καὶ κατασκηνώσω ἐν μέσῳ αὐτῆς», ἢ τὸ πάλιν χρηματίσαι αὐτὴν πόλιν «ἀληθινήν», ἔρημον οὐκέτ' οὖσαν, ἀλλὰ πλήρης πολιτῶν καὶ οἰκοδομημάτων, ἀνεγερθέντος τοῦ ναοῦ καὶ τῶν καθ' ἕνα οἴκων, ὡς λοιπὸν ἔχειν ὡς πρότερον λαύρας, ἀγυιὰς, τεμένη τε πλατείας καὶ στενωπούς. 2.230 Οὕτω τῆς Ἰερουσαλὴμ πρὸς ῥητὸν χρηματισάσης, καὶ τὸ ὄρος Κυρίου παντοκράτορος ἅγιον ἔσται ὡς πρὸ τῆς αἰχμαλωσίας ὑπῆρχεν, ἁγιστειῶν τῶν συνηθῶν τελουμένων ἐκεῖ, καὶ ᾠδῶν καὶ παιάνων ἀνακρουομένων κατὰ τοὺς τοῦ ψαλμῳδοῦ λόγους, ὅπου μὲν λέγοντος· «Σοὶ πρέπει ὕμνος ὁ Θεὸς ἐν Σιών»· ὅπου δέ· «Ψάλατε τῷ Κυρίῳ τῷ κατοικοῦντι ἐν Σιών.» 2.231 Τούτων κατὰ τὴν ἱστορίαν φανέντων, καιρὸς εἴη τὰ πρὸς τὴν ἀναγωγὴν θεωρῆσαι. 2.232 Τῆς λεγομένης Ἰερουσαλὴμ διορατικῆς ψυχῆς, - μεταλαμβάνεται γὰρ τὸ Ἰερουσαλὴμ εἰς «εἰρήνης ὅρασιν»-, ὀλισθησάσης καὶ διὰ τοῦτο ἔξω τοῦ θείου θαλάμου γεγενημένης, ἀπωσμὸς γέγονεν ἀπὸ τοῦ συνοικοῦντος αὐτῇ πρότερον, ὡς λοιπὸν πορνικῶς αὐτὴν διασύρεσθαι ὑπὸ ἀντικειμένων δυνάμεων, καλουμένων κατ' ἀναγωγὴν Ἀσσυρίων καὶ Βαβυλωνίων, ὡς μηκέτι κήδεσθαι αὐτῆς τὸν οἷα σύζυγον φειδόμενον. 2.233 Ἀλλ' ἐπεὶ μὴ ἐν ταὐτῷ μένει τὰ τῆς προαιρέσεως, ὡς γὰρ ἐξ ἀρετῆς εἰς κακίαν καὶ ἀπὸ εὐσεβείας εἰς ἀσέβειαν γίνεται τροπή, οὕτως ἔμπαλιν ἐκ χειρίστων καὶ ἐπιβλαβῶν εἰς βελτίω καὶ ὠφέλιμα γίνεται μεταβολή, ὡς ἐπιγνῶναι πάλιν τὸν θεῖον θάλαμον τὴν ἀποφοιτήσασαν, ἵν' ὡς πρότερον κηδόμενος αὐτὸς ζηλοῖ ἐπ' αὐτῇ ἀπελαύνων τοὺς μοιχικῶς μιάναντας αὐτήν. Καὶ θυμῷ γε μεγάλῳ τοῦτο ἐνεργεῖ, σφόδρα ἀγανακτῶν κατὰ τῶν διασυράντων αὐτήν, ὡς λοιπὸν λέγειν φανερῶς· «Ἐζήλωσα τὴν Σιὼν καὶ τὴν Ἰερουσαλήμ.» 2.234 Κατ' ἀναγωγὴν Σιὼν καὶ Ἰερουσαλὴμ ψυχή ἐστιν σκοποῦσα τὰ μὴ βλεπόμενα καὶ αἰώνια, καὶ ψυχὴ ὁρῶσα τὴν εἰρήνην, τῆς ἀντακολουθίας τῶν ἀρετῶν καὶ θείων φρονημάτων ἔχουσα τὸν εἱρμόν, ἥντινα ὁ θυμῷ μεγάλῳ ζηλώσας ὑπὲρ αὐτῆς ἐπιστρέφει πρὸς ἑαυτόν, ἅμα καὶ αὐτὸς πρὸς αὐτήν, ἐπινεύων ταῖς ἱκεσίαις αὐτῆς ἐν τῷ παρέχειν ἃ ὑπὲρ ὧν ἀδιαλείπτως προσεύχεται. 2.235 Οὕτω δὲ βελτιωθεῖσα, ἀληθινὴ Ἰερουσαλὴμ ὀνομασθείη, οὐκέτι περιέπουσα τὰ σκιώδη καὶ εἰκονικὰ τοῦ νόμου, ἀλλὰ τὰ δι' αὐτῶν ἀγαθὰ δηλούμενα, περὶ ὧν ὁ θεσπέσιος Ἀπόστολος γράφει· «Σκιὰν ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων.» Καὶ πάλιν τοῖς ἀπὸ ἐθνῶν πιστεύσασιν· «Μή τις ὑμᾶς κρινέτω ἐν βρώσει ἢ πόσει, ἐν μέρει ἑορτῆς καὶ νεομηνίας καὶ σαββάτου, ἅ ἐστιν σκιὰ τῶν μελλόντων.» 2.236 Ἀγαθὰ μέλλοντα ἐν ταῖς παραληφθείσαις λέξεσιν τυγχάνουσιν τὰ εὐαγγελικὰ μαθήματα, ἃ βασιλείας μυστήρια εἶπεν ὁ Σωτὴρ τοῖς γνωρίμοις φάμενος· «Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν.» Ἅπερ ἡ σκοποῦσα καὶ ὁρῶσα τὴν εἰρήνην τῆς συμφωνίας αὐτῶν Σιὼν καὶ Ἰερουσαλὴμ ἀνηγμένως ἐστίν, ἀληθινὴ καλουμένη, κατὰ ἀλήθειαν τὴν φανερουμένην τῇ τοῦ νόμου σκιᾷ πολιτευομένη, καὶ «ἐραυνῶσα τὰς θεοπνεύστους