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to exalt and to glorify the remnant of Israel. These things are in harmony with what has been previously stated. For he whom the seven women took hold of as a man, this one will shine forth as Lord. For since they laid claim to having his name called upon them, God, accepting their eagerness, will shine upon them in counsel with glory upon the earth, that is, bestowing the good from judgment with discernment and deliberation, and not without counsel nor indiscriminately. And this is the day, in which God will shine forth in counsel with glory; this which the sun of righteousness himself makes, our Lord, who teaches about himself, that as long as he is in the world, he is the light of the world. For which reason also he advised to work while it is day. But it should be noted, that according to one and another concept both the present life is called day, and the day of judgment is called night. And again, the present condition is night, but the expected age is day. For "Work while it is day" clearly refers to this life, which has been enlightened by the knowledge of Christ, but "Night is coming" is said concerning the age to come, being deemed worthy of this appellation because of the gloom and toil of those who are found in sins. According to which the Prophet also speaks to those who are in evil works, but are hastening the day of retribution: "Why for you (he says) is the day of the Lord? And it is darkness, and not light." And conversely, the Apostle calls this life night, both because of the confusion in it and the darkening that comes to the mind, for the most part, from the flesh and the cares of life; but the time of the resurrection he calls day, in saying: "The night is far spent, but the day has drawn near." According to whichever interpretation you may wish, therefore, God will shine forth in counsel with glory upon the earth. Since therefore he shines with counsel, let us make ourselves worthy to receive his illumination, so that he who bestows the radiance in proportion to the fitness in each one, might, in the greater eagerness of our soul, provide also greater and more perfect things from himself. And he will exalt the remnant of Israel, that is, he will place above material things and bring to the contemplation of incorporeal things the remnant of Israel according to the election of grace. But if you also desire to learn the glory with which the Saints will be glorified, according to what pleases Scripture, consider for me the sacred state of the governing part of those who contemplate great and divine things, such as was the case with Moses, when he was deemed worthy to be in the contemplation of God. Since therefore God will shine forth in counsel with glory, he added two things to these two: to exalt and to glorify; so that exalting is understood as the work of counsel, and glorifying as the work of glory. 4.136 And it shall be that what is left in Zion, and what remains in Jerusalem, will be called Holy, all those who are written for life in Jerusalem. The remnant of Israel according to the election of grace, will be called Holy and will be inscribed for life in Jerusalem, those who have been enlightened by the epiphany of God and exalted by his glory. These will be called Holy, whom God also left for himself, in imitation of those who did not bend the knee to Baal. But why some in Zion, and others in Jerusalem? Because there is also a difference among those who are being saved, each one partaking in his own order of the enjoyment of the good things from God. But since those who are being saved are few, the word did not express it in the plural, but in the singular. For it did not say "those who were left," but "What was left." And "what is left in Zion" seems to be the inferior order, as if left behind by those who hasten forward; but the more perfect, on account of the worthiness of its works, has been deemed worthy of being established in Jerusalem itself. And the history of the orders also suggests to us the difference, from the fact that Zion is the ancient and inferior city, but Jerusalem, the reigning one, in which is the sanctuary. However, all these will be written for life in Jerusalem; and blessed is he who is deemed worthy of the registration in Jerusalem. For in that Jerusalem seems to be the book of the living, in which

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ὑψῶσαι καὶ δοξάσαι τὸ κατα λειφθὲν τοῦ Ἰσραήλ. Συνᾴδει ταῦτα τοῖς προαποδεδομένοις. Οὗ γὰρ ἐπελάβοντο αἱ ἑπτὰ γυναῖκες ὡς ἀνδρὸς, οὗτος ὡς Κύριος ἐπιλάμψει. Ἐπειδὴ γὰρ ἀντεποιήθησαν τοῦ τὸ ὄνομα αὐτοῦ κεκλῆσθαι ἐπ' αὐταῖς, ἀποδεχόμενος αὐτῶν τὴν προθυμίαν ὁ Θεὸς, Ἐπιλάμψει αὐταῖς ἐν βουλῇ μετὰ δόξης ἐπὶ τῆς γῆς, του τέστι κεκριμένως καὶ βεβουλευμένως τὸ ἐκ τῆς κρίσεως ἀγαθὸν χαριζόμενος, καὶ οὐκ ἀβουλεύτως οὐδὲ ἐκκεχυμένως. Ἡμέρα δὲ αὕτη ἐστὶν, ἐν ᾗ ἐπιλάμψει ὁ Θεὸς ἐν βουλῇ μετὰ δόξης· αὕτη ἣν αὐτὸς ποιεῖ ὁ ἥλιος τῆς δικαιοσύνης, ὁ Κύριος ἡμῶν, ὁ διδάσκων περὶ ἑαυτοῦ, ὅτι ἕως ἐστὶν ἐν τῷ κόσμῳ, φῶς ἐστι τοῦ κόσμου. ∆ιὸ καὶ παρῄνει, ἐργά ζεσθαι ἕως ἡμέρα ἐστί. Σημειωτέον δὲ, ὅτι κατ' ἄλλην καὶ ἄλλην ἐπίνοιαν καὶ ἡμέρα λέγεται ὁ παρὼν βίος, καὶ νὺξ ἡ τῆς κρίσεως ἡμέρα. Καὶ πάλιν, νὺξ μὲν ἡ παροῦσα κατάστασις, ἡμέρα δὲ ὁ προσ δοκώμενος αἰών. Τὸ μὲν γὰρ Ἐργάζεσθε ἕως ἡμέρα ἐστί, σαφῶς εἰς τὸν βίον τοῦτον φέρει τὸν πεφωτισμένον τῇ Χριστοῦ ἐπιγνώσει, τὸ δὲ Ἔρχεται νὺξ, περὶ τοῦ μέλλοντος αἰῶνος εἴρηται, διὰ τὸ σκυθρωπὸν καὶ ἐπίπονον τῶν ἐν ἁμαρτίαις εὑρισκομένων τῆς προσηγορίας ταύτης ἀξιουμέ νου. Καθ' ὃ καὶ ὁ Προφήτης πρὸς τοὺς ἐν ἔργοις μὲν πο νηροῖς ὄντας, ἐπείγοντας δὲ τὴν ἡμέραν τῆς ἀνταποδόσεως· Ἵνα τί ὑμῖν (φησὶν) ἡ ἡμέρα Κυρίου; Καὶ αὕτη ἐστὶ σκότος, καὶ οὐ φῶς. Ἔμπαλιν δὲ καὶ ὁ Ἀπόστολος νύκτα μὲν λέγει τὸν βίον τοῦτον, καὶ διὰ τὴν ἐν αὐτῷ σύγχυσιν καὶ τὴν ἐκ τῆς σαρκὸς καὶ τῶν βιωτικῶν φροντίδων ἐγγινομένην τῷ νῷ, ὡς τὰ πολλὰ, ἐπισκότησιν· ἡμέραν δὲ τὸν χρόνον τῆς ἀναστάσεως, ἐν τῷ λέγειν· Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικε. Καθ' ὁποτέραν οὖν ἐὰν βουληθῇς ἐκδοχὴν, Ἐπιλάμψει ὁ Θεὸς ἐν βουλῇ μετὰ δόξης ἐπὶ τῆς γῆς. Ἐπεὶ οὖν μετὰ βουλῆς ἐπιλάμπει, ἑαυτοὺς ἀξίους ποιήσωμεν πρὸς τὸ χωρῆσαι τὸν φωτισμὸν αὐτοῦ, ὥστε τὸν κατὰ ἀναλογίαν τῆς ἐν ἑκάστῳ ἐπιτηδειότητος τὴν ἔλλαμψιν χαριζόμενον, ἐν μείζονι τῇ κατὰ τὴν ψυχὴν ἡμῶν προθυμίᾳ, μείζονα καὶ τελειότερα καὶ τὰ παρ' αὐτοῦ παρασχεῖν. Καὶ ὑψώσει τὸ καταλειφθὲν τοῦ Ἰσραήλ, τουτέστιν ἐπάνω ποιήσει τῶν ὑλικῶν καὶ τῇ θεωρίᾳ προσάξει τῶν ἀσωμάτων τὸ κατ' ἐκλογὴν χάριτος λεῖμμα τοῦ Ἰσραήλ. Εἰ δὲ καὶ τὴν δόξαν, ἣν δοξασθήσονται οἱ Ἅγιοι, κατὰ τὸ ἀρέσκον τῇ Γρα φῇ ποθεῖς μαθεῖν, νόησόν μοι τὴν περὶ τὸ ἡγεμονικὸν τῶν τὰ μεγάλα καὶ θεῖα θεωρούντων ἱεροπρεπῆ κατάστασιν, ὁποία ἦν περὶ Μωϋσέα, ὅτε κατηξιώθη ἐν θεωρίᾳ τοῦ Θεοῦ γενέ σθαι. Ἐπεὶ οὖν ἐπιλάμψει ὁ Θεὸς ἐν βουλῇ μετὰ δόξης, πρὸς δύο ταῦτα δύο ἐπήγαγε· τὸ ὑψῶσαι καὶ δοξάσαι· ὡς νοεῖσθαι βουλῆς μὲν ἔργον τὴν ὕψωσιν, δόξης δὲ τὸ δοξάσαι. 4.136 Καὶ ἔσται τὸ ὑπολειφθὲν ἐν Σιὼν, καὶ τὸ κατα λειφθὲν ἐν Ἱερουσαλὴμ, Ἅγιοι κληθήσονται, πάντες οἱ γρα- φέντες εἰς ζωὴν ἐν Ἱερουσαλήμ. Τὸ κατ' ἐκλογὴν χάριτος λεῖμμα τοῦ Ἰσραὴλ, Ἅγιοι κληθήσονται καὶ ἐγγραφήσονται εἰς ζωὴν ἐν Ἱερουσα λὴμ οἱ φωτισθέντες τῇ ἐπιφανείᾳ τοῦ Θεοῦ καὶ ὑψωθέν τες τῇ δόξῃ αὐτοῦ. Οὗτοι Ἅγιοι κληθήσονται, οὓς καὶ κατέλιπεν ἑαυτῷ ὁ Θεὸς, κατὰ μίμησιν τῶν μὴ καμψάν των γόνυ τῇ Βάαλ. ∆ιὰ τί δὲ τοὺς μὲν ἐν Σιὼν, τοὺς δὲ ἐν Ἱερουσαλήμ; Ὅτι καὶ τῶν σωζομένων ἐστὶ διαφορὰ, ἑκάστου ἐν τῷ ἰδίῳ τάγματι τῆς ἀπολαύσεως τῶν παρὰ Θεοῦ ἀγαθῶν μεθέξοντος. Ἐπειδὴ δὲ ὀλίγοι οἱ σωζό μενοι, οὐ πληθυντικῶς, ἀλλ' ἑνικῶς ὁ λόγος ἐξέδωκεν. Οὐ γὰρ εἶπεν οἱ καταλειφθέντες, ἀλλὰ Τὸ καταλειφθέν. Ἔοικε δὲ τὸ μὲν ὑπολειφθὲν ἐν Σιὼν, τὸ ὑποδεέστερον εἶναι τάγμα, οἱονεὶ ἐναφεθὲν ὑπὸ τῶν ἐπειγομένων εἰς τὸ ἔμπροσθεν· τὸ δὲ τελειότερον, διὰ τὴν τῶν ἔργων ἀξίαν, τῆς ἐν αὐτῇ τῇ Ἱερουσαλὴμ καθιδρύσεως ἠξιῶσθαι. Ὑποβάλλει δὲ ἡμῖν καὶ ἡ ἱστορία τῶν ταγμάτων τὸ διάφο ρον ἐκ τοῦ τὴν μὲν Σιὼν τὴν ἀρχαίαν εἶναι πόλιν καὶ ὑποδεε στέραν· τὴν δὲ Ἱερουσαλὴμ, τὴν βασιλεύουσαν, ἐν ᾗ τὸ ἁγίασ μα. Πάντες μέντοι οὗτοι γραφήσονται εἰς ζωὴν ἐν Ἱερουσα λήμ· καὶ μακάριος ὁ τῆς ἐν Ἱερουσαλὴμ καταγραφῆς ἀξιούμε νος. Ἐν ἐκείνῃ γὰρ ἔοικεν εἶναι τῇ Ἱερουσαλὴμ ἡ βίβλος τῶν ζώντων, ἐν ᾗ