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of Uzziah, when the Lord himself, standing by their altar with an invisible power, gave authority to the one striking, saying "strike upon the altar." 6.18.41 Indeed, he was indicating this powerfully, saying; "Your house is left to you desolate"; indeed, at his passion "the curtain of the temple was torn from top to bottom," just as Josephus records happened in the times of Uzziah. Then, first "the gateways were shaken," when "the earth was shaken" at the time of his passion; and not long after it also endured the final fall, and the one striking, having received authority, "cut through the heads of all." 6.18.42 At that very time, then, "the valley" of the "mountains" of God "was blocked," just as it happened in the time of Uzziah, literally and verbally during the siege of the Romans, in which I think some such things happened, but in meaning when the physical and more humble worship of the law of Moses was shut off so that it would no longer be practiced because of the earthquake that prophetically came upon the nation of the Jews from that time, and because of the other things that have been written. After this, the text, resuming, proclaims the presence of the Lord more clearly, saying: "and the Lord my God will be present, and all the saints with him," 6.18.43 whether calling his apostles and disciples his "saints," or certain invisible powers and ministering spirits, about whom it is said: "and angels came and were ministering to him." Then at the presence of the Lord "there will be," he says, "a day," and "there will not be light, and cold and frost will be for one day," 6.18.44 for which Symmachus translated: "and on that day there will not be light, but cold and frost will be for one day, which is known to the Lord, not day nor night, but there will be light towards evening." And see if through these things it does not most clearly indicate the day of the passion of our Savior, on which day the "there will not be light" was fulfilled, when "from the sixth hour darkness came over all the land until the ninth hour," and the "but cold and frost," when according to Luke: having seized Jesus "they led him into the house of the high priest, and Peter followed from a distance, 6.18.45 and when they had kindled a fire in the middle of the courtyard he was sitting" according to Mark with the others "warming himself." And John directly mentioned the cold, saying: "the slaves and the servants stood, having made a charcoal fire, because it was cold, and they were warming themselves." 6.18.46 This day, he says, was known to the Lord, and it was not day, and it was not night; not day, because of what was said before, "there will not be light," which was also fulfilled, when "from the sixth hour darkness came over all the land until the ninth hour"; and not night, because of the additional phrase "towards evening there will be light," which also came to pass, when after the ninth hour the day again received its usual light. 6.18.47 And in meaning these things were fulfilled generally upon the nation of the Jews, after darkness and frost and cold came to be because of the audacity against Christ, their mind having been darkened "so that the light of the gospel should not shine" in their hearts, and the love for God having grown cold, but conversely towards evening the light of the knowledge of Christ has dawned, so that those who once sat "in darkness" and "the shadow of death" might see a great light, according to the words of Isaiah. 6.18.48 On that very day of the Lord, then, "living water," he says, "will go out from Jerusalem." This was the rational and drinkable, life-giving and saving drink of the teaching of Christ, about which he himself, teaching the Samaritan woman in the Gospel according to John, said: "if you knew who it is that says to you, give me a drink, you would have asked him, and he would have given you living water." This very saving drink, then, came forth from Jerusalem itself; 6.18.49 from there indeed his gospel went forth, and its heralds filled the whole world, which is also indicated by the saying "to the sea

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Ὀζίου, ὅτε καὶ ἀοράτῳ δυνάμει αὐτὸς ὁ κύριος ἐπιστὰς τῷ θυσιαστηρίῳ αὐτῶν τὴν ἐξουσίαν ἔδωκεν τῷ πατάσσοντι, φήσας «πάταξον ἐπὶ τὸ θυσιαστήριον». 6.18.41 δυνάμει γοῦν τοῦτο ἐδήλου λέγων· «ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος»· αὐτίκα γοῦν ἐπὶ τῷ πάθει αὐτοῦ «τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπὸ ἄνωθεν ἕως κάτω», ὥσπερ οὖν ὁ Ἰώσηπος ἱστορεῖ γεγονέναι κατὰ τοὺς Ὀζίου χρόνους. εἶτα πρότερον μὲν «ἐσείσθη τὰ πρόπυλα», ὅτε «ἡ γῆ ἐσείσθη» κατὰ τὸν τοῦ πάθους αὐτοῦ καιρόν· μετ' οὐ πολὺ δὲ καὶ τὴν ἐσχάτην ὑπέμεινε πτῶσιν, λαβών τε τὴν ἐξουσίαν ὁ πατάσσων «διέκοψεν εἰς κεφαλὰς ἁπάντων». 6.18.42 κατὰ τοῦτο δὴ οὖν τοῦ καιροῦ καὶ «ἡ κοιλὰς» τῶν τοῦ θεοῦ «ὀρέων ἐνεφράγη», ὥσπερ οὖν γέγονεν ἐπὶ Ὀζίου, πρὸς μὲν ῥητὸν καὶ λέξιν κατὰ τὴν Ῥωμαίων πολιορκίαν, καθ' ἣν οἶμαι συμβῆναί τινα τοιαῦτα, πρὸς δὲ διάνοιαν ὅτε ἡ σωματικὴ καὶ ταπεινοτέρα τοῦ Μωσέως νόμου λατρεία ἀπεκλείσθη εἰς τὸ μηκέτι ἐνεργεῖσθαι διὰ τὸν σεισμὸν τὸν ἐπελθόντα προφητικῶς ἐξ ἐκείνου τῷ Ἰουδαίων ἔθνει, καὶ διὰ τὰ λοιπὰ τὰ ἀναγεγραμμένα. Μετὰ ταῦτα ἐπαναλαβὼν ὁ λόγος τὴν τοῦ κυρίου παρουσίαν σαφέστερον ἀνακηρύττει λέγων· «καὶ παρέσται κύριος ὁ θεός μου, καὶ πάντες οἱ ἅγιοι μετ' αὐτοῦ», 6.18.43 εἴτε τοὺς ἀποστόλους αὐτοῦ καὶ μαθητὰς ὀνομάζων «ἁγίους» αὐτοῦ, εἴτε δυνάμεις τινὰς ἀοράτους καὶ πνεύματα λειτουργικά, περὶ ὧν εἴρηται· «καὶ προσῆλθον ἄγγελοι, καὶ διηκόνουν αὐτῷ». εἶτ' ἐπὶ τῆς παρουσίας τοῦ κυρίου «ἔσται», φησίν, «ἡμέρα», καὶ «οὐκ ἔσται φῶς, καὶ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν», 6.18.44 ἀνθ' οὗ ὁ Σύμμαχος ἡρμήνευσεν· «καὶ ἐν τῇ ἡμέρᾳ ἐκείνῃ οὐκ ἔσται φῶς, ἀλλὰ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν, ἥτις ἔγνωσται τῷ κυρίῳ, οὐχ ἡμέρα οὐδὲ νύξ, ἀλλ' ἔσται τὸ πρὸς ἑσπέραν φῶς». καὶ ὅρα εἰ μὴ διὰ τούτων λευκότατα τὴν ἡμέραν τοῦ πάθους τοῦ σωτῆρος ἡμῶν δηλοῖ, ἐν ᾗ ἡμέρᾳ τὸ μὲν «οὐκ ἔσται φῶς» ἐπληροῦτο, ἡνίκα «ἀπὸ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης», τὸ δὲ «ἀλλὰ ψῦχος καὶ πάγος», ὅτε κατὰ τὸν Λουκᾶν· παραλαβόντες τὸν Ἰησοῦν «ἤγαγον εἰς τὴν οἰκίαν τοῦ ἀρχιερέως, ὁ δὲ Πέτρος ἠκολούθει μακρόθεν, 6.18.45 περιαψάντων δὲ πῦρ ἐν μέσῳ τῆς αὐλῆς ἐκάθητο» κατὰ τὸν Μάρκον μετὰ τῶν λοιπῶν «θερμαινόμενος». ὁ δὲ Ἰωάννης ἄντικρυς καὶ τοῦ ψύχους ἐμνημόνευσεν εἰπών· «εἱστήκεισαν οἱ δοῦλοι καὶ οἱ ὑπηρέται ἀνθρακιὰν πεποιηκότες, ὅτι ψῦχος ἦν, καὶ ἐθερμαίνοντο». 6.18.46 Γνωστὴ δέ, φησίν, ἦν αὕτη ἡ ἡμέρα τῷ κυρίῳ, καὶ οὐκ ἦν ἡμέρα, καὶ οὐκ ἦν νύξ· οὐχ ἡμέρα μέν, διὰ τὸ προειρῆσθαι «οὐκ ἔσται φῶς», ὃ καὶ ἐπληροῦτο, ὅτε «ἀπὸ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης»· οὐδὲ νὺξ δέ, διὰ τὸ ἐπιλέγεσθαι «πρὸς ἑσπέραν ἔσται φῶς», ὃ καὶ αὐτὸ τέλους ἐτύγχανεν, ὅτε μετὰ τὴν ἐνάτην ὥραν αὖθις τὸ σύνηθες φῶς ἀπελάμβανεν ἡ ἡμέρα. 6.18.47 καὶ κατὰ διάνοιαν δὲ ταῦτα ἐπληροῦτο καθόλου μὲν ἐπὶ τὸ Ἰουδαίων ἔθνος, μετὰ τὴν κατὰ τὴν τοῦ Χριστοῦ τόλμαν σκότους καὶ πάγου καὶ ψύχους γεγενημένου, σκοτισθείσης αὐτῶν τῆς διανοίας «εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου» ἐν ταῖς καρδίαις αὐτῶν, ψυγείσης τε τῆς πρὸς τὸν θεὸν ἀγάπης, ἔμπαλιν δὲ πρὸς τῇ ἑσπέρᾳ τὸ φῶς τῆς γνώσεως τοῦ Χριστοῦ ἀνατέταλκεν, ὡς τοὺς πάλαι καθημένους «ἐν σκότει» καὶ «σκιᾷ θανάτου» μέγα τὸ φῶς ἰδεῖν, κατὰ τὰς τοῦ Ἡσαΐου φωνάς. 6.18.48 Ἐν αὐτῇ δὴ οὖν τῇ τοιαύτῃ ἡμέρᾳ τοῦ κυρίου, «ἐξελεύσεται», φησίν, «ὕδωρ ζῶν ἐξ Ἱερουσαλήμ». τοῦτο δὲ ἦν τὸ λογικὸν καὶ πότιμον ζωτικόν τε καὶ σωτήριον τῆς τοῦ Χριστοῦ διδασκαλίας ποτόν, περὶ οὗ καὶ αὐτὸς ἐν τῷ κατὰ Ἰωάννην εὐαγγελίῳ τὴν Σαμαρεῖτιν παιδεύων ἔλεγεν· «εἰ ᾔδεις τίς ἐστιν ὁ λέγων σοι, δός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτόν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν». αὐτὸ οὖν τοῦτο τὸ σωτήριον ποτὸν ἐξ αὐτῆς τῆς Ἱερουσαλὴμ προῆλθεν· 6.18.49 ἐνθένδε γοῦν ὥρμητο αὐτοῦ τὸ εὐαγγέλιον, καὶ οἱ τούτου κήρυκες πᾶσαν κατέπλησαν τὴν οἰκουμένην, ὃ καὶ δηλοῦται διὰ τοῦ λέγεσθαι «εἰς τὴν θάλασσαν