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teaching that the people did not do what was commanded; for having been commanded "not to fear" "the two smoldering firebrands," nor to be anxious about "the two kings" who were previously indicated, but only to call upon Emmanuel, believing the command of God, he did not wish to do this, but preferred rather to serve the aforementioned kings, even though they were enemies, than to believe in God and to call upon Emmanuel. Therefore it was said to the prophet: Because this people does not wish for the water of Siloam that goes softly. And what was this water of Siloam, but the Emmanuel who had been promised to them, being a "spring of living water leaping up to eternal life," and a spring of water that goes softly; for he was still then secretly and quietly going with the people, wishing to water and to watch over their souls, and not yet being "preached to all the nations." Wherefore he is also fittingly called water that goes softly and the spring "of Siloam, which is interpreted, Sent." But the people here accused by the Lord, not wishing to believe the command and to call upon Emmanuel, who was the water of Siloam that goes softly, becomes bereft of him. Since, therefore, being faithless, they preferred to submit themselves to the king of Damascus and to the king of Samaria, who were enemies, rather than to do what was commanded; for this reason the Word threatens that they will be subject not to them, but to the king of the Assyrians, whom he also names the strong and great water of the river, as in contrast to the water of Siloam that goes softly, he set against it the strong and great water of the river; and this was the king of the Assyrians. Wherefore he says also that ...... Judea shall come up and shall walk upon every wall of theirs and take away from Judea a man who will be able to raise his head or be able to accomplish anything, so that they no longer have a head for the future, that is, rulers and kings. And he prophesies that so great a multitude of enemies will come as to fill the whole breadth of the land of Judea, which indeed came to pass according to history in the times of Jeremiah the prophet, in which Nebuchadnezzar, the king of the Assyrians, coming upon them, brought to an end the things that had been foretold. 1.50 And these things depend on the subject of Emmanuel; for it begins with Emmanuel, which is God with us. Indeed, the Hebrew word for God with us contains Emmanuel, and again, toward the end, where it is said: and whatever word you shall speak, it shall not abide in you, because God is with us, Emmanuel is again said. Therefore, the prophet, having rebuked those indicated, because they were not willing, by calling upon Emmanuel, to become stronger than their enemies, he himself calls upon Emmanuel, setting himself apart from those previously accused, whom he also threatened with the assault of the Assyrians. To the unbelievers, then, he threatened the things foretold, but the prophet himself calls upon Emmanuel on his own behalf and on behalf of those like him, saying: God is with us. Then he turns his thought to the calling of the nations and exhorts them to recognize Emmanuel, saying: Know, O nations. And what should you know, O nations? Emmanuel himself; for the "people" of the circumcision "neither knew him nor understood," nor did they wish to believe the prophecy, nor were they defeated, nor were they subject to the command. But you, the nations, receive knowledge of the one prophesied and, understanding him, do not dare to resist, but be conquered, being defeated. Hearken to the command, all you who dwell to the end of the earth; and you who are strong and powerful among you, yield to the Word, being conquered and defeated. And do this willingly, knowing that even if you are unwilling, you will be defeated against your will. But if, resisting the call of God, you should devise any schemes and plots against the Word that calls you,

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διδάσκων, ὅτι μὴ ἔπραττεν ὁ λαὸς τὸ κεκελευσμένον· ὁ προσταχθεὶς γὰρ «μὴ φοβεῖσθαι» «ἀπὸ τῶν δύο ξύλων τῶν δαλῶν τῶν καπνιζομένων», μηδ' ἀγωνιᾶν «τοὺς δύο βασιλεῖς» τοὺς προδηλωθέντας, μόνον δ' ἐπικαλεῖσθαι τὸν Ἐμμανουὴλ πιστεύοντας τῷ τοῦ θεοῦ προστάγματι, τοῦτο πράττειν οὐκ ἐβούλετο, ἠγάπα δὲ μᾶλλον δουλεύειν τοῖς προλεχθεῖσι βασιλεῦσι, καὶ ταῦτα πολεμίοις οὖσιν ἢ πιστεύειν τῷ θεῷ καὶ τὸν Ἐμμανουὴλ ἐπικαλεῖσθαι. διὸ λέλεκται τῷ προφήτῃ· ∆ιὰ τὸ μὴ βούλεσθαι τὸν λαὸν τοῦτον τὸ ὕδωρ τοῦ Σιλωὰμ τὸ πορευόμενον ἡσυχῇ. τί δὲ τοῦτο ἦν τὸ ὕδωρ τοῦ Σιλωάμ, ἀλλ' ἢ ὁ ἐπηγγελμένος αὐτοῖς Ἐμμανουήλ, «πηγὴ» τυγχάνων «ὕδατος ζῶντος ἁλλομένου εἰς ζωὴν αἰώνιον», καὶ πηγὴ ὕδατος πορευομένου ἡσυχῇ· ἔτι γὰρ τότε λανθανόντως καὶ ἡσύχως συνεπορεύετο τῷ λαῷ, ἀρδεύειν αὐτῷ καὶ ἐπισκοπεῖν βουλόμενος τὰς ψυχάς, καὶ μηδέπω «κηρυττόμενος εἰς πάντα τὰ ἔθνη». διὸ καὶ κέκληται προσφυῶς ὕδωρ τὸ πορευόμενον ἡσυχῇ καὶ πηγὴ «τοῦ Σιλωάμ, ὃ ἑρμηνεύεται ἀπεσταλμένος». ὁ δὲ ἐνταῦθα κατηγορούμενος ὑπὸ τοῦ κυρίου λαὸς οὐ βουληθεὶς πιστεῦσαι τῷ προστάγματι καὶ τὸν Ἐμμανουὴλ καλεῖν, ὃς ἦν τὸ ὕδωρ τοῦ Σιλωὰμ τὸ πορευόμενον ἡσυχῇ, ἔρημος αὐτοῦ γίνεται. Ἐπεὶ τοίνυν ἄπιστοι ὄντες, ἠγάπων μᾶλλον ὑποτάττειν ἑαυτοὺς τῷ βασιλεῖ τῆς ∆αμασκοῦ καὶ τῷ βασιλεῖ τῆς Σαμαρείας πολεμίοις οὖσιν ἢ πράττειν τὰ κεκελευσμένα· τούτου χάριν ἀπειλεῖ ὁ λόγος μὴ ἐκείνοις αὐτοὺς ὑποχειρίους ἔσεσθαι, ἀλλὰ τῷ τῶν Ἀσσυρίων βασιλεῖ, ὃν καὶ ὕδωρ τοῦ ποταμοῦ ἰσχυρὸν καὶ πολὺ ὀνομάζει, ὡς πρὸς ἀντιδιαστολὴν τοῦ ὕδατος τοῦ Σιλωὰμ τοῦ πορευομένου ἡσυχῇ, τὸ ὕδωρ ἀντέθηκε τοῦ ποταμοῦ τὸ ἰσχυρὸν καὶ τὸ πολύ· ἦν δὲ οὗτος ὁ βασιλεὺς τῶν Ἀσσυρίων. διό φησι καὶ τὴν ...... Ἰουδαίαν ἀναβήσεσθαι καὶ περιπατήσειν ἐπὶ πᾶν τεῖχος αὐτῶν καὶ ἀφελεῖν ἀπὸ τῆς Ἰουδαίας ἄνθρωπον ὃς δυνήσεται κεφαλὴν ἆραι ἢ δυνατὸν συντελέσασθαί τι, ὡς μηκέτι κεφαλὴν αὐτοὺς ἔχειν τοῦ λοιποῦ, τοῦτ' ἔστιν ἄρχοντας καὶ βασιλέας. τοσοῦτον δὲ πλῆθος ἥξειν τῶν πολεμίων θεσπίζει ὡς πᾶν τὸ πλάτος τῆς Ἰουδαϊκῆς χώρας πληρώσειν, ὅπερ δι' ἔργων ἐχώρει κατὰ τὴν ἱστορίαν ἐπὶ τῶν Ἰερεμίου τοῦ προφήτου χρόνων, καθ' οὓς ἐπιστὰς Ναβουχοδονόσορ ὁ τῶν Ἀσσυρίων βασιλεὺς τέλος ἐπῆγε τοῖς προηγορευμένοις. 1.50 Καὶ ταῦτα τῆς περὶ τοῦ Ἐμμανουὴλ ἤρτηται ὑποθέσεως· ἄρχεται γοῦν ἀπὸ τοῦ Ἐμμανουήλ, ὅπερ ἐστὶ μεθ' ἡμῶν ὁ θεός. ἡ γοῦν Ἑβραϊκὴ λέξις ἀντὶ τοῦ μεθ' ἡμῶν ὁ θεός, Ἐμμανουὴλ περιέχει, καὶ αὖθις πρὸς τῷ τέλει ἐν τῷ λέγεσθαι· καὶ λόγον ὃν ἂν λαλήσητε, οὐ μὴ ἐμμείνῃ ἐν ὑμῖν, ὅτι μεθ' ἡμῶν ὁ θεός, πάλιν Ἐμμανουὴλ εἴρηται. διελέγξας τοίνυν ὁ προφήτης τοὺς δηλωθέντας, ὅτι μὴ ἐβουλήθησαν, ἐπικαλεσάμενοι τὸν Ἐμμανουήλ, κρείττους γενέσθαι τῶν πολεμίων, αὐτὸς ἐπικαλεῖται τὸν Ἐμμανουὴλ ἀλλότριον ἑαυτὸν καθιστὰς τῶν προκατηγορηθέντων, οἷς καὶ τὴν ἔφοδον τῶν Ἀσσυρίων ἠπείλησε. τοῖς μὲν οὖν ἀπίστοις τὰ προλεχθέντα ἠπείλησεν, αὐτὸς δὲ ὁ προφήτης ἀνακαλεῖται τὸν Ἐμμανουὴλ ἐξ ἰδίου προσώπου καὶ τῶν αὐτῷ παραπλησίων λέγων· μεθ' ἡμῶν ὁ θεός. εἶτ' ἐπιστρέφει τὴν διάνοιαν ἐπὶ τὴν τῶν ἐθνῶν κλῆσιν καὶ τούτοις ἐπιγνῶναι τὸν Ἐμμανουὴλ παρακελεύεται λέγων· γνῶτε ἔθνη. τί δὲ γνῶτε ἔθνη; αὐτὸν τὸν Ἐμμανουήλ· ὁ γὰρ ἐκ περιτομῆς «λαὸς οὔτε ἔγνω αὐτὸν οὔτε συνῆκεν» οὔτε πιστεῦσαι ἐβουλήθη τῇ προφητείᾳ, ἀλλ' οὐδὲ ἡττήθη οὐδὲ ὑπετάγη τῷ προστάγματι. ὑμεῖς δὲ τὰ ἔθνη γνῶσιν ἀναλάβετε τοῦ προφητευομένου καὶ συνέντες αὐτόν, μὴ τολμᾶτε ἀνθίστασθαι, νικᾶσθε δὲ ἡττώμενοι. ἐπακούσατε τοῦ προστάγματος πάντες ὑμεῖς οἱ μέχρι ἐσχάτου τῆς γῆς οἰκοῦντες· οἵ τε ἐν ὑμῖν ἰσχυροὶ καὶ δυνατοί, παραχωρεῖτε τῷ λόγῳ νικώμενοι καὶ ἡττώμενοι. καὶ τοῦτο πράξατε προθύμως εἰδότες, ὅτι κἂν μὴ ἐθελήσητε ἄκοντες ἡττηθήσεσθε. εἰ δὲ ἀνθιστάμενοι τῇ τοῦ θεοῦ κλήσει μηχανάς τινας καὶ ἐπιβουλὰς τυρεύοιτε κατὰ τοῦ καλοῦντος ὑμᾶς λόγου,