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to celebrate the lawful feasts and festivals. Why must I say how the famine "of hearing the word of the Lord" came upon them all, because they drove out from themselves the word of God, denying him with one accord and being denied by him? 10.7.1 From Zechariah. "And the Lord my God will be present, and all the saints with him. In that day there will be no light, and there will be cold and frost for one day. And that day will be known to the Lord, and it will be neither day nor night, but towards evening there will be light. And in that day living water will go out from Jerusalem, half of it to the first sea, and half of it to the last sea; in summer and in spring it will be so. And the Lord will be king over all the earth; in that day the Lord will be one, and his name one, encircling all the earth and the desert." 10.7.2 And these things were fulfilled at the coming of our Savior, which he made, either with his holy apostles and disciples, or with his saints, certain divine powers and incorporeal spirits, both his angels and his ministers, concerning whom it is said in the holy gospels that "angels came to him and ministered to him." 10.7.3 And on that day—for so the holy Scripture is pleased to call all the time of his sojourn among men—along with the other prophecies, the things decreed at hand were fulfilled, when at the time of his passion "from the sixth hour there was darkness over all the land until the ninth hour." Therefore the prophecy says: "in that day there will be no light," and again: "and it will be neither day nor night, towards evening there will be light." 10.7.4 by which I think most clearly ... the state of the time, in which, when the Savior was lifted up and it was day, "night from the sixth hour" held the surrounding air "until the ninth," after which, when the darkness again subsided, it became day and light, after which again night usually came on. These things the word of the prophecy hinted at, saying: "and that day will be known to the Lord, and it will be neither day nor night, towards evening there will be light." 10.7.5 For it was not day because of the midday darkness, and again not night because of the day that followed, which he indicated by pointing out through the saying "towards evening there will be light." Who would not wonder also at the mention of the wintry hour, which the word itself also decreed, saying: "and there will be cold and frost"? And this the testimony of the gospel also confirms, when Peter, following Jesus, as they kindled a fire in the courtyard of Caiaphas, was warming himself with the others; indeed, John openly mentioned the cold, saying: "the slaves and the officers had made a charcoal fire, because it was cold, and were warming themselves." 10.7.7 And according to the letter, the things foretold met with such an end, but according to the meaning, the whole nation of the Jews, when the saving light shone upon them, and they chose "darkness rather than light," this very thing which they chose came upon them, as the light departed from them, and a lightless night took them, their mind being darkened so that the illumination of the gospel might not shine in their hearts, but also their love for God having grown cold, the symbols of these things were fittingly accomplished, and the things of the prophecy were fulfilled in sequence, when on such a day of the saving epiphany, living water went out from Jerusalem, the fruitful and life-giving word of the evangelical teaching having gone forth to all the nations, beginning from Judea and from Jerusalem itself, and being spread to all the earth and to all the ends of the inhabited world. 10.7.8 And of this water our Savior and Lord himself makes mention, saying to the Samaritan woman: if you knew who it is that asks you for a drink, "you would have asked him and he would have given you living water." And how great was the benefit for those who tasted of the living and rational stream, he shows next, teaching that those who drink of it, the

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τὰς ἐννόμους ἑορτὰς καὶ πανηγύρεις ἐπιτελεῖν. τί δεῖ λέγειν, ὡς ὁ λιμὸς «τοῦ ἀκοῦσαι λόγον κυρίου» πάντας αὐτοὺς μετῆλθεν, ἀνθ' ὧν ἐξήλασαν ἑαυτῶν τὸν τοῦ θεοῦ λόγον, ὁμοθυμαδὸν αὐτὸν ἀρνησάμενοι καὶ ἀπαρνηθέντες ὑπ' αὐτοῦ; 10.7.1 Ἀπὸ τοῦ Ζαχαρίου. «Καὶ παρέσται κύριος ὁ θεός μου, καὶ πάντες οἱ ἅγιοι μετ' αὐτοῦ. ἐν ἐκείνῃ τῇ ἡμέρᾳ οὐκ ἔσται φῶς, καὶ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν. καὶ ἡ ἡμέρα ἐκείνη γνωστὴ τῷ κυρίῳ, καὶ οὐχ ἡμέρα καὶ οὐ νύξ, πρὸς ἑσπέραν ἔσται φῶς. καὶ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελεύσεται ὕδωρ ζῶν ἐξ Ἱερουσαλήμ, τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν πρώτην, καὶ τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν ἐσχάτην, ἐν θέρει καὶ ἐν ἔαρι ἔσται οὕτως. καὶ ἔσται κύριος εἰς βασιλέα ἐπὶ πᾶσαν τὴν γῆν· ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσται κύριος εἷς, καὶ τὸ ὄνομα αὐτοῦ ἕν, κυκλοῦν πᾶσαν τὴν γῆν καὶ τὴν ἔρημον.» 10.7.2 Καὶ ταῦτα ἐπὶ τῆς παρουσίας τοῦ σωτῆρος ἡμῶν ἐπληροῦτο, ἣν ἐποιήσατο, ἤτοι μετὰ τῶν ἱερῶν ἀποστόλων αὐτοῦ καὶ μαθητῶν, ἢ μετὰ τῶν ἁγίων αὐτοῦ, θείων τινῶν δυνάμεων καὶ ἀσωμάτων πνευμάτων, ἀγγέλων τε καὶ λειτουργῶν αὐτοῦ, περὶ ὧν εἴρηται ἐν τοῖς ἱεροῖς εὐαγγελίοις ὅτι «προσῆλθον αὐτῷ ἄγγελοι καὶ διηκόνουν αὐτῷ». 10.7.3 κατὰ δὲ τὴν ἡμέραν ἐκείνην οὕτω δὲ φίλον ἀποκαλεῖν τῇ ἱερᾷ γραφῇ πάντα τὸν χρόνον τῆς ἐν ἀνθρώποις αὐτοῦ διατριβῆς ἐπληροῦτο μετὰ τῶν ἄλλων προρρήσεων καὶ τὰ ἐν χερσὶ τεθεσπισμένα, ὁπηνίκα παρὰ τὸν τοῦ πάθους αὐτοῦ καιρὸν «ἀπὸ ὥρας ἕκτης σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης». διό φησιν ἡ προφητεία· «ἐν τῇ ἡμέρᾳ ἐκείνῃ οὐκ ἔσται φῶς», καὶ πάλιν· «καὶ οὐχ ἡμέρα καὶ οὐ νύξ, τὸ πρὸς ἑσπέραν ἔσται φῶς». 10.7.4 δι' ὧν λευκότατα ἡγοῦμαι ... τὴν τοῦ καιροῦ κατάστασιν, ἐν ᾧ τοῦ σωτῆρος ἀνυψωθέντος καὶ ἡμέρας οὔσης «νὺξ ἀπὸ ὥρας ἕκτης» τὸ περιέχον συνέσχεν «μέχρι τῆς ἐνάτης», μεθ' ἣν αὖθις τοῦ σκότους διαλείποντος ἡμέρα καὶ φῶς ἐγίνετο, μεθ' ἃ πάλιν συνήθως ἡ νὺξ κατελάμβανεν. ἅπερ ὁ τῆς προφητείας λόγος ᾐνίττετο φάσκων· «καὶ ἡ ἡμέρα ἐκείνη γνωστὴ τῷ κυρίῳ, καὶ οὐχ ἡμέρα καὶ οὐ νύξ, πρὸς ἑσπέραν ἔσται φῶς». 10.7.5 οὐχ ἡμέρα μὲν γὰρ ἦν διὰ τὸ μεσημβρινὸν σκότος, καὶ πάλιν οὐ νὺξ διὰ τὴν ἐπικαταλαβοῦσαν ἡμέραν, ἣν παρέστησεν ἐπισημηνάμενος διὰ τοῦ φάναι «τὸ πρὸς ἑσπέραν ἔσται φῶς». τίς δ' οὐκ ἂν θαυμάσειεν καὶ τῆς χειμαδίου ὥρας τὴν μνήμην, ἣν καὶ αὐτὴν ἐθέσπισεν ὁ λόγος φήσας· «καὶ ψῦχος καὶ πάγος ἔσται»; ὃ καὶ αὐτὸ ἡ τοῦ εὐαγγελίου μαρτυρία συνίστησιν, ὁπηνίκα ὁ Πέτρος ἀκολουθῶν τῷ Ἰησοῦ, περιαψάντων πυρὰν ἐν τῇ αὐλῇ τοῦ Καϊάφα, μετὰ τῶν ἄλλων ἐθερμαίνετο· ὁ γοῦν Ἰωάννης ἄντικρυς καὶ τοῦ ψύχους ἐμνημόνευσεν εἰπών· «εἱστήκεισαν οἱ δοῦλοι καὶ οἱ ὑπηρέται ἀνθρακιὰν πεποιηκότες, ὅτι ψῦχος ἦν, καὶ ἐθερμαίνοντο». 10.7.7 Καὶ πρὸς μὲν τὴν λέξιν τοιούτου τέλους ἐτύγχανεν τὰ προηγορευμένα, πρὸς δὲ διάνοιαν τὸ πᾶν Ἰουδαίων ἔθνος, τοῦ σωτηρίου φωτὸς αὐτοῖς ἐπιλάμψαντος, αὐτῶν τε «μᾶλλον τὸ σκότος ἢ τὸ φῶς» ἑλομένων, τοῦθ' ὅπερ καὶ εἵλοντο μετῆλθεν αὐτούς, ἀναχωρήσαντος μὲν αὐτῶν τοῦ φωτός, διαλαβούσης δὲ αὐτοὺς νυκτὸς ἀφεγγοῦς, σκοτισθείσης αὐτῶν τῆς διανοίας πρὸς τὸ μὴ διαυγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου ἐν ταῖς καρδίαις αὐτῶν, ἀλλὰ καὶ ψυγείσης τῆς πρὸς τὸν θεὸν ἀγάπης αὐτῶν, τὰ σύμβολα τούτων εἰκότως ἐτελεῖτο, ἐπληροῦτό τε ἑξῆς τὰ τῆς προρρήσεως, κατὰ τὴν τοιάνδε τῆς σωτηρίου ἐπιφανείας ἡμέραν ὕδατος ζῶντος ἐξελθόντος ἐξ Ἱερουσαλήμ, εἰς πάντα τὰ ἔθνη προελθόντος τοῦ γονίμου καὶ ζωτικοῦ λόγου τῆς εὐαγγελικῆς διδασκαλίας, ἀρξαμένου μὲν ἀπὸ τῆς Ἰουδαίας καὶ ἐξ αὐτῆς γε τῆς Ἱερουσαλήμ, διαδοθέντος δὲ εἰς πᾶσαν τὴν γῆν καὶ εἰς πάντα τὰ τῆς οἰκουμένης πέρατα. 10.7.8 τούτου δὲ τοῦ ὕδατος καὶ αὐτὸς ὁ σωτὴρ καὶ κύριος ἡμῶν μνημονεύει λέγων πρὸς τὴν Σαμαρεῖτιν· εἰ ᾔδεις τίς ἐστιν ὁ αἰτῶν σε πιεῖν, «σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν». ὅση δὲ τοῖς ἀπογευσαμένοις τοῦ ζῶντος καὶ λογικοῦ νάματος ὑπῆρξεν ὠφέλεια, παρίστησιν ἑξῆς διδάσκων, ὡς οἱ πιόντες αὐτοῦ, τοὺς