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the word to be spoken”. But since they were unwilling, he commands them to flee, which is why they say, because of their unwillingness, “Behold, we are turning to the Gentiles.” 111 *They were kindled* indicates the fire of the capture, *they were shaken* indicates the transfer into slavery, and *they shall not continue to sojourn* means that they will have a perpetual sojourn, no longer needing a second one. 112 It indicates the punishment from Christ; for David says, “but the face of the Lord is against those who do evil.” But they are not looked upon by him, remaining what they are; for “when the fullness of the Gentiles has come in, all Israel will be saved” and then as a believer he will be looked upon. But if it were written, *their portion*, it is clear that it refers to those who are going out from the midst. But concerning the enemies, *they did not accept the face of priests*, for they led them all away. 113 The saying seems to be from the captives, repenting for having relied on the Egyptians and Assyrians for help. It might also be said fittingly by those of the circumcision who believed: We fainted in vain, hoping in the law; for the law saves no one, as Paul said. Therefore, neither will those who are attached to the law be able to help after grace. 114 For having been appointed “fishers of men” by the Savior, the disciples hunted the Jews who were infants in their minds, not to walk the broad and spacious way of their fathers; to whom the Savior also alluded, saying, “Let the children come to me.” 115 For Josephus records that not even the mountains saved those who were fleeing. Therefore, dragging us there, *they touched*, that is, they were kindled for judgment against us. It might also be understood concerning the apostles, of whom “their youth was renewed like an eagle's.” 116 Some have said that in the exceptional parts he laments Josiah more clearly; for they hoped that through his piety Jerusalem would be raised up in the midst of nations to glory, for Jerusalem is in the midst of nations. This one, they say, is a type of Christ, having died because of the iniquities of the people. And yet he was not taken in the corruptions of the people, but, as the prophet forbade, he met Pharaoh Necho, although he was unwilling to fight against him. Therefore, according to the divine apostle, “a veil lies over the face of the Jews when Moses is read; but if one turns to the Lord, the veil is taken away; now the Lord is the Spirit.” And through the prophet he says the Lord is the express spirit. Those, therefore, over whom a veil lies, would not say, *Christ the Lord, the breath of our face*, but those who “with unveiled face, beholding the glory of the Lord,” for whom the Lord is always before the eyes of their mind; so that it is clear that the spirit that was at work in the prophets was Christ, who also, having become man, says, “I who speak am here,” being himself spirit and Lord and Christ. Him they arrested who first corrupted the seeds of piety in themselves. But we, the prophets, considering the spirit of our face no other, after our arrest no longer having a place among them, *we shall live under the shadow of Christ*, no longer among the Jews, but among all the nations, when “the kingdom of God, having been taken from them” because of their audacity against Christ, “was given to the nations.” For behold, the prophets live in us, speaking and preaching about him, but no longer among those who even now surround him with their own corruptions, blaspheming him daily. But Aquila said, *spirit of our nostrils*, and Symmachus, *breath of our nostrils*. For the lovers of God always breathe Christ, having him before their eyes. But it should be known that just as Christ, being spirit, spoke in the prophets, so also did the Father; for Paul says in the letter to the Hebrews, “In many and various ways God spoke of old in the prophets, but in these last days he has spoken to us in a Son.” And so also the Holy Spirit; for the Savior says, “Well did the Holy Spirit speak in Isaiah, ‘Hearing you will hear, and you will not understand.’” And in the letter to the Corinthians, Paul, after speaking of the gifts, among which is prophecy, says, “All these are empowered by one and the same Spirit, who bestows

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λαληθῆναι τὸν λόγον». μὴ βουλομένων δέ, προστάττει φυγεῖν, διό φασιν ὡς μὴ θελόντων τὸ «ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη». 111 ∆ηλοῖ δὲ τὸ μὲν ἀνήφθησαν τὸ τῆς ἁλώσεως πῦρ, τὸ δὲ ἐσαλεύθησαν τὴν εἰς δουλείαν μετάστασιν, τὸ δὲ οὐ μὴ προσ θῶσι τοῦ παροικεῖν ὅτι διηνεκῆ σχήσουσι παροικίαν, δευτέρας μηκέτι δεόμενοι. 112 Τὴν παρὰ Χριστοῦ τιμωρίαν δηλοῖ· λέγει γὰρ ὁ ∆αβίδ· «πρόσω πον δὲ κυρίου ἐπὶ ποιοῦντας κακά». οὐκ ἐπιβλέπονται δὲ παρ' αὐτοῦ, μένοντες ὅπερ εἰσίν· «ὅταν» γὰρ «εἰσέλθῃ τὸ πλήρωμα τῶν ἐθνῶν, πᾶς Ἰσραὴλ σωθήσεται» καὶ λοιπὸν ὡς πιστὸς ἐπιβλέπεται. εἰ δὲ γράφοιτο· μερὶς αὐτῶν , δῆλον ὅτι τῶν ἐξιόντων ἐκ μέσου φησίν. περὶ δὲ τῶν πολεμίων τὸ πρόσωπον ἱερέων οὐκ ἔλαβον , πάντας γὰρ ἀπήγαγον. 113 Ἀπὸ τῶν αἰχμαλώτων ὁ λόγος εἶναι δοκεῖ, μετανοούντων ἐφ' οἷς Αἰγυπτίοις καὶ Ἀσσυρίοις πρὸς βοήθειαν ἐπηρείδοντο. λέγοιτο δ' ἂν ἀκολούθως ὑπὸ τῶν ἐκ περιτομῆς πιστευσάντων· ἐξελείπο μεν διακενῆς εἰς τὸν νόμον ἐλπίζοντες· ὁ γὰρ νόμος σῴζει οὐδένα, καθάπερ εἶπεν ὁ Παῦλος. οὐκοῦν οὐδὲ οἱ ἠρτημένοι τοῦ νόμου βοηθῆσαι μετὰ τὴν χάριν δυνήσονται. 114 Ὑπὸ γὰρ τοῦ σωτῆρος «ἁλιεῖς ἀνθρώπων» ἀποδειχθέντες οἱ μα θηταὶ ἐθήρευον Ἰουδαίους ταῖς φρεσὶ νηπίους, μὴ τὴν πλατεῖαν καὶ εὐρύχωρον τῶν πατέρων αὐτῶν βαδίζειν ὁδόν· οὕσπερ δὴ καὶ ὁ σωτὴρ ὑπῃνίττετο λέγων· «ἐάσατε τὰ παιδία ἐλθεῖν πρός με». 115 Ἱστορεῖ γὰρ Ἰώσηππος ὡς οὐδὲ τὰ ὄρη τοὺς φεύγοντας διέσωσεν. ἐκεῖ τοίνυν ἡμᾶς ἕλκοντες ἥπτοντο , ἤγουν πρὸς δίκην ἀνήφθησαν καθ' ἡμῶν. νοοῖτο δ' ἂν καὶ περὶ τῶν ἀποστόλων ὧν «ἀνεκαινίσθη ὡς ἀετοῦ ἡ νεότης». 116 Τινὲς ἔφασαν ὡς ἐν τοῖς ἐξαιρέτοις διαφανέστερον τὸν Ἰωσίαν θρηνεῖ· ἤλπιζον γὰρ διὰ τῆς αὐτοῦ θεοσεβείας ἀνασταθῆναι τὴν Ἱερουσαλὴμ ἐν μέσῳ ἐθνῶν εἰς δόξαν, ἐν μέσῳ γὰρ ἐθνῶν ἡ Ἱερουσαλήμ. τύπος δὲ οὗτος, φασί, Χριστοῦ, διὰ τὰς ἀνομίας τεθνηκὼς τοῦ λαοῦ. καίτοι οὐκ ἐν ταῖς τοῦ λαοῦ συνελήφθη διαφθοραῖς , ἀλλ' ὡς ἀπαγορεύσαντος τοῦ προφήτου συναντήσας Νεχαὼ Φαραώ, καίπερ πρὸς αὐτὸν οὐκ ἐθέλοντι μαχέσασθαι. κατὰ τοίνυν τὸν θεῖον ἀπόστολον «κάλυμμα τῷ προσώπῳ τῶν Ἰουδαίων ἐπίκειται Μωσέως ἀναγινωσκομένου· ἐὰν δὲ ἐπιστραφῇ πρὸς κύριον, περιαιρεῖται τὸ κάλυμμα· ὁ δὲ κύριος τὸ πνεῦμά ἐστιν». διὰ δὲ τοῦ προφήτου ῥητὸν πνεῦμα λέγει τὸν κύριον. οἷς οὖν ἐπίκειται κάλυμμα, οὐκ ἂν εἴ ποιεν· πνεῦμα προσώπου ἡμῶν Χριστὸς κύριος , ἀλλ' οἱ «ἀνα κεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου κατοπτριζόμενοι», ὧν ἀεὶ πρὸ τῶν τῆς διανοίας ὀφθαλμῶν ἐστιν ὁ κύριος· ὡς δῆλον ὅτι τὸ ἐνεργῆσαν ἐν τοῖς προφήταις πνεῦμα ἦν ὁ Χριστός, ὃς καὶ ἐνανθρωπήσας φησίν· «αὐτὸς ὁ λαλῶν πάρειμι», αὐτὸς ὢν πνεῦμα καὶ κύριος καὶ Χριστός. τοῦτον συνέλαβον οἱ διαφθείραντες πρῶτον ἐν ἑαυτοῖς τῆς θεοσεβείας τὰ σπέρματα. ἀλλ' ἡμεῖς οἱ προφῆται οὐκ ἄλλον ἡγούμενοι τὸ πνεῦμα τοῦ προσώπου ἡμῶν , μετὰ τὴν ἡμῶν σύλληψιν μηκέτι τόπον ἔχοντες ἐν αὐτοῖς, ὑπὸ τῇ τοῦ Χριστοῦ σκιᾷ ζησόμεθα , οὐκέτι παρὰ Ἰουδαίοις, ἀλλ' ἐν ὅλοις τοῖς ἔθνεσιν , ὅτε «ἀρθεῖσα ἡ βασιλεία τοῦ θεοῦ ἀπ' αὐτῶν» διὰ τὸ κατὰ τοῦ Χριστοῦ τόλμημα «ἐδόθη τοῖς ἔθνεσιν». ἰδοὺ γὰρ ζῶσιν ἐν ἡμῖν οἱ προφῆται, λαλοῦντες περὶ αὐτοῦ καὶ κηρύσσοντες, ἀλλ' οὐκέτι παρ' ἐκείνοις, τοῖς ἔτι καὶ νῦν αὐτὸν ταῖς ἑαυτῶν διαφθοραῖς περιβάλλουσιν, ὁσημέραι βλασφημοῦντες αὐτόν. ὁ δὲ Ἀκύλας ἔφη πνεῦμα μυκτήρων ἡμῶν , Σύμμαχος δὲ πνοὴ μυκτήρων ἡμῶν . οἱ γὰρ θεοφιλεῖς διὰ παντὸς τὸν Χριστὸν ἀναπνέουσι, πρὸ ὀφθαλμῶν αὐτὸν ἔχοντες. ἰστέον δὲ ὅτι ὥσπερ ὁ Χριστὸς πνεῦμα ὢν ἐν τοῖς προφήταις ἐλάλησεν, οὕτω καὶ ὁ πατήρ· λέγει γὰρ ἐν τῇ πρὸς Ἑβραίους ὁ Παῦλος. «πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λα λήσας ἐν τοῖς προφήταις, ἐπ' ἐσχάτων τῶν ἡμερῶν ἐλάλησεν ἡμῖν ἐν υἱῷ». οὕτως δὲ καὶ τὸ πνεῦμα τὸ ἅγιον· φησὶ γὰρ ὁ σωτήρ· «καλῶς εἶπεν ἐν Ἡσαΐᾳ τὸ πνεῦμα τὸ ἅγιον· ἀκοῇ ἀκούσητε, καὶ οὐ μὴ συνῆτε». ἐν δὲ τῇ πρὸς Κορινθίους ὁ Παῦλος εἰπὼν τὰ χαρίσματα, ἐν οἷς ἐστιν ἡ προφητεία, φησίν· «ταῦτα δὲ πάντα ἐνεργεῖ ἓν καὶ τὸ αὐτὸ πνεῦμα, χορηγοῦν