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at once trailing their tunics with their feet and at the same time playing with their feet, 17and God will humble the ruling daughters of Zion, and the Lord will uncover their form 18in that day. He showed their pride through the neck, and through their eyes and their feet, their wanton disposition. He especially accuses the wealthy, for he calls them ruling women, |102 b| and he threatens them with the removal of their luxurious attire. Then he goes through the details of this, speaking of variegated clothing and all kinds of gold and the weaving of b.......n; for I think it is superfluous to dwell on things that do not need interpretation. Symmachus, however, calls the 'crescents' 'necklaces'; and Aquila calls the 'tassels' 'straps,' but it alludes to headbands. Then he foretells the change to the opposite: 24And there will be dust instead of a sweet smell, and you will gird yourself with a rope instead of a belt. You will no longer enjoy all kinds of ointments, but you will receive the dust that will come from the military host; and a rope will serve your need for a belt. For such are the sufferings of captives. And instead of the adornment of your head you will have baldness because of your works, and instead of your purple-bordered tunic you will gird yourself with sackcloth. Hardships bring on diseases, and diseases often take away the hair; for no longer receiving irrigation from nourishment, they fall out. And the sackcloth signifies mourning. These things for you instead of adornment. Since, enjoying so many good things, you did not know the benefactor, receive misfortune instead of your former prosperity. To these he has added the killing of beloved sons and the loss of husbands and extreme poverty. 26For the repositories of your adornment, he says, will mourn. That is: they will remain empty, with the enemies appropriating what is in them. Then he turns his speech to the city itself: And you will be left alone and you will be leveled to the ground. For when these things happen, and the men are killed and the women are enslaved, you will remain bereft of inhabitants, neither adorned with splendid houses nor having the security from the surrounding walls; for the enemies will destroy all these things. 41And seven women in that day will take hold of one man, saying: We will eat our own bread and we will wear our own garments, only let your name be called upon us, take away our reproach. And so great will be the scarcity of men, that a multitude of women will choose the protection of one man and will ask to live under his care. 2But in that day God will shine forth in counsel with glory upon the earth to exalt and to glorify the remnant of Israel; 3and the remnant of Israel in Zion <and> the remnant <in> Jerusalem will be called holy, all those written for life in Jerusalem. This he also says elsewhere: "Though the number of the sons of Israel be as the sand of the sea, a remnant will be saved." And he calls the 'remnant' those who are adorned with piety. To these the prophetic word promises prominence and the title of 'saints'. For all, knowing for what reason the Jews endured that siege and enslavement, deemed the ministers of the saving proclamation worthy of all honor and care. Their fame is ever-memorable even after death, and their memory is honored by all men, and these were enrolled in the Jerusalem above, concerning which the blessed Paul says: "You have come to Mount Zion and to the city of the living God, the heavenly |103 a| Jerusalem, and to the church of the firstborn who are enrolled in heaven." 4Because the Lord will wash away the filth of the sons and daughters of Zion, and will cleanse the blood of Jerusalem from their midst by a spirit of judgment and a spirit of burning. Again he mentions blood and cleansing, speaking of that blood which they poured out against themselves and their children, crying out: "His blood be on us and on our children," but foretelling the cleansing through the bath of regeneration. By a spirit of judgment and a spirit

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ποδῶν ἅμα σύρουσαι τοὺς χιτῶνας καὶ τοῖς ποσὶν ἅμα παίζουσαι, 17καὶ ταπεινώσει ὁ θεὸς ἀρχούσας θυγατέρας Σιών, καὶ κύριος ἀνακαλύψει τὸ σχῆμα αὐτῶν 18ἐν τῇ ἡμέρᾳ ἐκείνῃ. Ἔδειξεν αὐτῶν διὰ μὲν τοῦ τραχήλου τὸν τῦφον, διὰ δὲ τῶν ὀφθαλ μῶν καὶ τῶν ποδῶν τὴν ἀκόλαστον γνώμην. Μάλιστα δὲ τῶν εὐπόρων κατηγορεῖ, αὐτὰς γὰρ ἀρχούσας |102 b| καλεῖ, καὶ ἀπειλεῖ αὐταῖς τοῦ πολυτελοῦς σχήματος τὴν ἀφαίρεσιν. Εἶτα τούτου τὰ κατὰ μέρος διέξεισιν, ἱματισμὸν ποικίλον λέγων καὶ χρυσία παντοδαπὰ καὶ β.......ν διαπλοκήν· ἐνδιατρίβειν γὰρ τοῖς οὐ δεομένοις ἑρμηνείας περιττὸν εἶναι νομίζω. Ὁ μέντοι Σύμμαχος τοὺς μηνίσκους «μανιάκας» καλεῖ· τοὺς δὲ κοσύμβους ὁ Ἀκύλας «τελαμῶνας», αἰνίττεται δὲ τὰ κρήδεμνα. Εἶτα τὴν εἰς τοὐναντίον προλέγει μεταβολήν· 24Καὶ ἔσται ἀντὶ ὀσμῆς ἡδείας κονιορτός, ἀντὶ δὲ ζώνης σχοινίον ζώσῃ. Οὐκέτι τῶν παντοδαπῶν ἀπολαύσῃ μύρων, ἀλλὰ τὸν ἀπὸ τοῦ πολεμικοῦ πλήθους ἐσόμενον δέξῃ κονιορτόν· σχοινίον δέ σοι πληρώσει τῆς ζώνης τὴν χρείαν. Τοιαῦτα γὰρ τῶν αἰχμαλώτων τὰ πάθη. Καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς σου φαλάκρωμα ἕξεις διὰ τὰ ἔργα σου καὶ ἀντὶ τοῦ χιτῶνός σου τοῦ μεσοπορφύρου περιζώσῃ σάκκον. Αἱ κακουχίαι τὰς νόσους ἐπάγουσιν, αἱ δὲ νόσοι πολλάκις ἀφαιροῦνται τὰς τρίχας· οὐκέτι γὰρ τὴν ἀπὸ τῆς τροφῆς ἀρδείαν δεχόμεναι διαρρέουσιν. Καὶ ὁ σάκκος δὲ σημαίνει τὸ πένθος. Ταῦτά σοι ἀντὶ καλλωπισμοῦ. Ἐπειδὴ τοσούτων ἀγαθῶν ἀπολαύουσαι τὸν εὐεργέτην οὐκ ἔγνωτε, δέξασθε κακοπραγίαν ἀντὶ τῆς προτέρας εὐημερίας. Τούτοις προστέ θεικε καὶ τῶν ἀγαπητῶν υἱῶν τὴν ἀναίρεσιν καὶ τὴν τῶν ἀνδρῶν ἀπώλειαν καὶ τὴν ἐσχάτην πενίαν. 26Θρηνήσουσι γάρ φησιν αἱ θῆκαι τοῦ κόσμου ὑμῶν. Τουτέστιν· ἔρημοι μενοῦσι τῶν πολεμίων σφετεριζομένων τὰ ἐν αὐταῖς. Εἶτα πρὸς αὐτὴν τὴν πόλιν τρέπει τὸν λόγον· Καὶ κα ταλειφθήσῃ μόνη καὶ εἰς τὴν γῆν ἐδαφισθήσῃ. Τούτων γὰρ συμβαινόντων καὶ τῶν μὲν ἀνδρῶν ἀναιρουμένων, ἐξανδρα ποδιζομένων δὲ τῶν γυναικῶν ἔρημος τῶν οἰκητόρων μενεῖς οὔτε ταῖς λαμπραῖς οἰκίαις κοσμουμένη οὔτε τὴν ἀπὸ τῶν περιβόλων ἀσφάλειαν ἔχουσα· ταῦτα γὰρ πάντα κατα λύσουσιν οἱ πολέμιοι. 41Καὶ ἐπιλήψονται ἑπτὰ γυναῖκες ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνθρώπου ἑνὸς λέγουσαι· Τὸν ἄρτον ἡμῶν φαγόμεθα καὶ τὰ ἱμάτια ἡμῶν περιβαλούμεθα, πλὴν τὸ ὄνομά σου κεκλήσθω ἐφ' ἡμᾶς, ἄφελε τὸν ὀνειδισμὸν ἡμῶν. Τοσαύτη δὲ ἔσται ἀνδρῶν ἐρημία, ὡς γυναικῶν πλῆθος ἑνὸς ἀνδρὸς ἑλέσθαι τὴν προστασίαν καὶ ὑπὸ τὴν τούτου κηδεμονίαν βιοτεύειν παρακαλέσαι. 2Τῇ δὲ ἡμέρᾳ ἐκείνῃ ἐπιλάμψει ὁ θεὸς ἐν βουλῇ μετὰ δόξης ἐπὶ τῆς γῆς τοῦ ὑψῶσαι καὶ δοξάσαι τὸ καταλειφθὲν τοῦ Ἰσραήλ· 3καὶ ἔσται τὸ καταλειφθὲν ἐκ τοῦ Ἰσραὴλ ἐν Σιὼν <καὶ> τὸ καταλειφθὲν <ἐν> Ἱερουσαλὴμ ἅγιοι κληθήσονται, πάντες οἱ γραφέντες εἰς ζωὴν ἐν Ἱερουσαλήμ. Τοῦτο καὶ ἀλλαχοῦ φησιν· «Ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα σωθήσεται.» Κατάλειμμα δὲ τοὺς εὐσεβείᾳ κοσμουμένους προσαγορεύει. Τούτοις ὑπισχνεῖται τὴν περιφάνειαν ὁ προφητικὸς λόγος καὶ τὴν τῶν ἁγίων προσηγορίαν. Γνόντες γὰρ ἅπαντες, τίνος ἕνεκεν τὴν πολιορκίαν ἐκείνην καὶ τὸν ἀνδραποδισμὸν ὑπέμειναν Ἰουδαῖοι, τοὺς τοῦ σωτηρίου κηρύγματος ὑπη ρέτας πάσης τιμῆς καὶ θεραπείας ἠξίωσαν. Τούτων καὶ μετὰ θάνατον τὸ κλέος ἀείμνηστον, καὶ παρὰ πάντων ἀνθρώπων ἡ τούτων γεραίρεται μνήμη, οὗτοι καὶ εἰς τὴν ἄνω ἀπεγράφησαν Ἱερουσαλήμ, περὶ ἧς ὁ μακάριος λέγει Παῦλος· «Προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἱερουσαλὴμ |103 a| ἐπουρανίῳ καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς.» 4Ὅτι ἐκπλυνεῖ κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σιὼν καὶ τὸ αἷμα Ἱερουσαλὴμ ἐκκαθαριεῖ ἐκ μέσου αὐτῶν ἐν πνεύματι κρίσεως καὶ πνεύματι καύσεως. Πάλιν αἵματος καὶ καθάρσεως μνημονεύει, αἷμα μὲν ἐκεῖνο λέγων ὃ καθ' ἑαυτῶν καὶ τῶν τέκνων ἐξέχεαν βοήσαντες· «Τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν», κάθαρσιν δὲ τὴν διὰ λουτροῦ παλιγγενεσίας προλέγων. Πνεύματι δὲ κρίσεως καὶ πνεύματι