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having seen it; I fell, he says. (4.) But the glory of the Lord entered into the house by the way of the gate that looks toward the east. And he did not say that the Lord had entered; for the divine nature is uncircumscribed; but the glory of the Lord, that is, the vision that was seen. 5-6. And the Spirit took me up, and brought me into the inner court, and behold, the house of the Lord was full of glory. And I stood, and behold a voice out of the house speaking to me. For since also when the blessed Moses pitched the tabernacle, the glory of the Lord filled it, and when Solomon, having completed the building of the temple, celebrated the feast of the dedication, again in like manner the glory of the Lord filled the house, necessarily when this building was also shown, the Master also appears, and fills the house with His own glory, showing that not only will it be built, but it will also be filled with the divine energy. "And the man stood beside me." He showed that it was an angel who measured and showed the building, and it is likely that he was Saint Michael; for to him the care of the people was entrusted. 7. And he said to me (not the angel, but the Master): Have you seen, son of man, the place of my throne, and the place of the soles of my feet. Thus also the blessed David calls the divine temple the footstool of God. "For worship," he says, "at his footstool, for he is holy." He called this the place of a throne, as resting upon it. To these he adds: "Where my name will dwell in the midst of the house of Israel forever." He did not say, has dwelt, but will dwell; but he will dwell forever in the midst of saints, and of those truly 81.1229 called Israel, and who are able to see him, as it is possible for a man to see; not in the type, but in the truth. For those things were a type of the heavenly things. "For see," he says, "that you make all things according to the pattern shown to you on the mountain." The promise, therefore, is true; for the Master Christ, confirming this, said to the holy apostles: "Many mansions are with my Father; if it were not so, I would have told you that I go to prepare a place for you; I will come again, and will take you to myself, that where I am, there you may be also." In the type, therefore, God neither has dwelt, nor will dwell forever; for he pronounced sentence against them, saying: "Behold, your house is left to you desolate." It is fitting, therefore, to ascend from the types to the truth, and to await that dwelling of God. And what follows agrees with the aforementioned interpretation. "And the house of Israel," he says, "shall no longer defile my holy name, they and their rulers, by their fornication, and by the transgressions of their rulers in their midst." But if anyone were to take this simply about Israel, he will find it false; for much of their impiety even after the return both Ezra accuses, and the history of the Maccabees; and not only of the other Israelites, but also of the priests and the high priests. But the rage against the Master, what excess of impiety does it leave behind? These things, therefore, do not simply apply to Israel, but to those who have the eye of the mind pure, and are able to see God, and who embrace spiritual worship. 8. "In that they set my threshold," he says, "by their thresholds, and my doorposts next to their doorposts, and they made my wall as if adjoining me and them, and they defiled my holy name by their iniquities which they committed." Through all this he teaches that not even the divine temple was considered sacred by them, so that they did everything in it which they did in their houses. For which reason he says: "And I consumed them in my wrath, and in slaughter." I exacted punishment from them, he says, for their transgression, and I gave them over to slaughter. Then he exhorts them to leave their former way, and to be rid of impiety, both they and their rulers; and he promises, when these things happen, to dwell in their midst forever. And they would have obtained the

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δὲ θεασάμενος· Ἔπεσον, φησίν. (δʹ.) Ἡ δὲ τοῦ Κυρίου δόξα εἰσῆλθεν εἰς τὸν οἶκον κατὰ τὴν ὁδὸν τῆς πύλης τῆς βλεπούσης κατὰ ἀνατολάς. Καὶ οὐκ ἔφη τὸν Κύριον εἰσεληλυθέναι· ἀπερίγραφος γὰρ ἡ θεία φύσις· ἀλλὰ τοῦ Κυρίου τὴν δόξαν, τουτέστι τὴν ὀφθεῖσαν θεωρίαν. εʹ, ʹ. Καὶ ἀνέλαβέ με Πνεῦμα, καὶ εἰσήγαγέ με εἰς τὴν αὐλὴν τὴν ἐσωτέραν, καὶ ἰδοὺ πλήρης δόξης ὁ οἶκος Κυρίου. Καὶ ἔστην, καὶ ἰδοὺ φωνὴ ἐκ τοῦ οἴκου λαλοῦντος πρός με. Ἐπειδὴ γὰρ καὶ ἡνίκα τὴν σκηνὴν ὁ μακάριος ἔπηξε Μωσῆς, ἡ δόξα Κυρίου ἐπλήρωσεν αὐτὴν, καὶ ὅτε Σολομὼν τοῦ νεὼ τὴν οἰκοδομίαν συμπληρώσας τὴν τῶν ἐγκαινίων ἐπετέλεσεν ἑορτὴν, πάλιν ὡσαύ τως ἡ δόξα Κυρίου ἐπλήρωσε τὸν οἶκον, ἀναγκαίως καὶ ταύτης τῆς οἰκοδομίας δειχθείσης, καὶ ἐπιφαί νεται ὁ ∆εσπότης, καὶ τῆς οἰκείας δόξης τὸν οἶκον πληροῖ, δεικνὺς, ὅτι οὐ μόνον οἰκοδομηθήσεται, ἀλλὰ καὶ τῆς θείας ἐνεργείας πληρωθήσεται. "Καὶ ὁ ἀνὴρ εἱστήκει ἐχόμενος ἐμοῦ." Ἔδειξεν ὡς ἄγγε λος ἦν ὁ τὴν οἰκοδομίαν μετρήσας τε καὶ ὑποδείξας, καὶ εἰκὸς τὸν ἅγιον αὐτὸν εἶναι Μιχαήλ· αὐτὸς γὰρ τὴν τοῦ λαοῦ κηδεμονίαν ἐγκεχείριστο. ζʹ. Καὶ εἶπε πρός με (οὐχ ὁ ἄγγελος, ἀλλ' ὁ ∆εσπότης)· Ἑώρακας, υἱὲ ἀνθρώπου, τὸν τόπον τοῦ θρόνου μου, καὶ τὸν τόπον τοῦ ἴχνους τῶν ποδῶν μου. Οὕτω καὶ ὁ μακάριος ∆αβὶδ ὑπο πόδιον τοῦ Θεοῦ τὸν θεῖον ὀνομάζει νεών. "Προσ κυνεῖτε γὰρ, φησὶ, τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ, ὅτι ἅγιός ἐστιν." Τόπον δὲ θρόνου τοῦτον ὠνόμα σεν, ὡς ἐπαναπαυόμενος ἐπ' αὐτῷ. Τούτοις ἐπάγει· "Οὗ κατασκηνώσει τὸ ὄνομά μου ἐν μέσῳ οἴκου Ἰσραὴλ εἰς τὸν αἰῶνα." Οὐκ εἶπε, κατεσκήνω σεν, ἀλλὰ κατασκηνώσει· κατασκηνώσει δὲ εἰς τὸν αἰῶνα ἁγίων ἐν μέσῳ, καὶ τῶν ἀληθῶς Ἰσραὴλ 81.1229 ὀνομαζομένων, καὶ ὁρᾷν αὐτὸν δυναμένων, ὡς ἰδεῖν ἀνθρώπῳ δυνατόν· οὐκ ἐν τῷ τύπῳ, ἀλλ' ἐν τῇ ἀληθείᾳ. Τύπος δὲ ἦν τῶν ἐπουρανίων ἐκεῖνα. "Ὅρα γὰρ, φησὶ, ποιήσῃς πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει." Ἀψευδὴς τοίνυν ἡ ὑπόσχεσις· καὶ γὰρ ὁ ∆εσπότης Χριστὸς ταύτην βεβαιῶν πρὸς τοὺς ἱεροὺς ἀποστόλους ἔφη· "Πολ λαὶ μοναὶ παρὰ τῷ Πατρί μου· εἰ δὲ μή γε, ἔλεγον ὅτι πορεύσομαι, καὶ ἑτοιμάσω τόπον ὑμῖν· πάλιν ἐλεύσομαι, καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτὸν, ἵνα ὅπου εἰμὶ ἐγὼ, καὶ ὑμεῖς ἦτε." Ἐν τῷ τύπῳ τοίνυν οὔτε κατεσκήνωσεν, οὔτε κατασκηνώσει ὁ Θεὸς εἰς τὸν αἰῶνα· κατεψηφίσατο γὰρ αὐτῶν, λέγων· "Ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος." Προσήκει τοίνυν ἀπὸ τῶν τύπων ἐπὶ τὴν ἀλήθειαν ἀναβαίνειν, κἀκείνην ἀναμένειν τοῦ Θεοῦ τὴν κατα σκήνωσιν. Καὶ τὰ ἐπαγόμενα τῇ προλεχθείσῃ συν ομολογεῖ ἑρμηνείᾳ. "Καὶ οὐ βεβηλώσουσι, φησὶν, οὐκέτι ὁ οἶκος Ἰσραὴλ τὸ ὄνομά μου τὸ ἅγιον, αὐτοὶ καὶ οἱ ἡγούμενοι αὐτῶν, ἐν τῇ πορνείᾳ αὐτῶν, καὶ ἐν τοῖς παραπτώμασι τῶν ἡγουμένων αὐτῶν ἐν μέσῳ αὐτῶν." Τοῦτο δὲ εἴ τις περὶ τοῦ Ἰσραὴλ ἁπλῶς λάβοι, ψευδὲς εὑρήσει· πολλὴν γὰρ αὐτῶν καὶ μετὰ τὴν ἐπάνοδον ἀσέβειαν καὶ ὁ Ἔσδρας κατηγορεῖ, καὶ τῶν Μακκαβαίων ἡ ἱστορία· καὶ οὐ μόνον τῶν ἄλλων Ἰσραηλιτῶν, ἀλλὰ καὶ τῶν ἱερέων καὶ τῶν ἀρχιερέων. Ἡ δὲ κατὰ τοῦ ∆εσπότου λύττα ποίαν ἀσεβείας ὑπερβολὴν καταλείπει; Οὐδὲ ταῦτα τοίνυν ἁπλῶς τῷ Ἰσραὴλ ἁρμόττει, ἀλλὰ τοῖς καθα ρὸν ἔχουσι τῆς διανοίας τὸ ὄμμα, καὶ ὁρᾷν τὸν Θεὸν δυναμένοις, καὶ τὴν πνευματικὴν λατρείαν ἀσπαζομένοις. ηʹ. Ἐν τῷ τιθέναι αὐτοὺς τὸ πρόθυρόν μου, φησὶν, ἐν τοῖς προθύροις αὑτῶν, καὶ τὰς φλιάς μου ἐχομένας τῶν φλιῶν αὑτῶν, καὶ ἔδωκαν τὸν τοῖχόν μου, ὡς συνεχόμενον ἐμοῦ καὶ αὐτῶν, καὶ ἐβεβήλωσαν τὸ ὄνομά μου τὸ ἅγιον ἐν ταῖς ἀνομίαις αὑτῶν, ἃς ἐποίουν. ∆ιὰ πάντων διδάσκει ὡς οὐδὲ αὐτοῖς ἱερὸς καὶ ὁ θεῖος νεὼς ἐνομίζετο, ὡς πάντα ἐν ἐκείνῳ δρᾷν, ἃ ἐν ταῖς οἰκίαις ἐποίουν. Οὗ χάριν φησί· "Καὶ συνετέλεσα αὐτοὺς ἐν τῷ θυμῷ μου, καὶ ἐν φόνῳ." ∆ίκας αὐτοὺς, φησὶ, τῆς παρανομίας ἐπραξάμην, καὶ σφαγῇ αὐτοὺς παρ έδωκα. Εἶτα παραινεῖ καταλιπεῖν αὐτοὺς τὴν προ τέραν ὁδὸν, καὶ τῆς ἀσεβείας ἀπαλλαγῆναι, καὶ αὐ τοὺς, καὶ τοὺς ἡγουμένους αὐτῶν· καὶ ὑπισχνεῖται, τούτων γιγνομένων, κατασκηνοῦν ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα. Καὶ ἔτυχον ἂν τῶν