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they will grope for want of eyes, they will fall at midday as at midnight, as those who are dying they will groan, as a bear and a dove they will go together,” and what follows. To which he adds: 2.3.29 “and those from the west will fear the name of the Lord, and those from the rising of the sun his glorious name.” But since there are very many prophecies concerning the same subject, we shall be content with the testimonies that have been set forth and at the proper time we shall take them up again and set them in order, believing for the present, having used abundant words and the testimonies from them, to have sufficiently demonstrated that the Jews have nothing more than the other nations. 2.3.30 For if they say that they alone are partakers of the blessing of the God-beloved Abraham because they trace their lineage from him, yet God has promised to impart to the nations the same blessing as to Abraham, and not only to him but also to Isaac and to Jacob, having expressly foretold that all the nations would be blessed likewise with them, and calling the other nations to one and the same gladness with the blessed and God-beloved ones according to the saying, 2.3.31 “Rejoice, O nations, with his people” and “The rulers of the peoples have assembled with the God of Abraham”; or if they boast about the kingdom of God, as having become his portion, yet it is divinely declared that God will reign over all the other nations also, for, he says, “Say among the nations, The Lord has reigned,” 2.3.32 and again, “God has reigned over all the nations”; or if they should say that they have been chosen to offer sacred rites and to worship God, it must be shown that the word has also promised to impart the same service to the nations, saying: “Bring to the Lord, O families of the nations, bring to the Lord glory and honor, take up sacrifices, and enter into his courts.” 2.3.33 To these you will also join the oracle in Isaiah that said: “There will be an altar to the Lord in the land of Egypt, and the Egyptians will know the Lord, and they will make sacrifices, and will vow vows to the Lord and pay them.” And there you will note that it is prophesied that outside Jerusalem, in Egypt, an altar will be established to the Lord, and that the Egyptians will sacrifice there and vow vows and pay them to the Lord. 2.3.34 Not only then in Egypt, but also in the true Jerusalem itself, however this is understood, all the nations, and even the most superstitious of all, the Egyptians, are called by the prophecy to celebrate the Feast of Tabernacles, which is understood spiritually. 2.3.35 And if long ago “Jacob became the Lord's portion, his people; Israel the line of his inheritance,” yet it has been said that at some later time all the nations also will be given to the Lord as an inheritance, when the Father said to him: “Ask of me, and I will give you the nations for your inheritance”; for it is prophesied that he will “have dominion” not of Judaea but “from sea to sea” and “to the ends of the world,” and “all the nations will serve him, and in him will all the tribes of the earth be blessed.” 2.3.36 The reason for this was that the God of all made known “his salvation in the sight of all the nations.” And we have already noted before that the name Jesus, when translated from the Hebrew tongue into Greek, is interpreted as “salvation,” so that the salvation of God is nothing other than the name of our Savior Jesus Christ. 2.3.37 Simeon in the Gospel also bears witness to this, who, taking the child, Jesus himself, in his arms, prayed: “Now you are letting your servant depart in peace, O Master, according to your word; for my eyes have seen your salvation, which you have prepared in the presence of all peoples, a light for revelation to the nations.” Indeed, the psalmist also indicated this very salvation, saying: “The Lord has made known his salvation; in the sight of the nations he has revealed his righteousness.” 2.3.38 And according to Isaiah, all men, having seen this very salvation, are said to worship the God of all, his salvation to the

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οὐχ ὑπαρχόντων ὀφθαλμῶν ψηλαφήσουσι, πεσοῦνται ἐν μεσημβρίᾳ ὡς ἐν μεσονυκτίῳ, ὡς ἀποθνήσκοντες στενάξουσιν, ὡς ἄρκος καὶ περιστερὰ ἅμα πορεύσονται», καὶ τὰ ἑξῆς. οἷς ἐπιλέγει· 2.3.29 «καὶ φοβηθήσονται οἱ ἀπὸ δυσμῶν τὸ ὄνομα κυρίου, καὶ οἱ ἀπὸ ἀνατολῶν ἡλίου τὸ ὄνομα τὸ ἔνδοξον». Ἀλλὰ γὰρ πλείστων ὅσων οὐσῶν περὶ τῆς αὐτῆς ὑποθέσεως προφητειῶν, ταῖς παρατεθείσαις μαρτυρίαις ἀρκεσθησόμεθα καὶ κατὰ καιρὸν αὖθις ἀναλαβόντες ἐξομαλίσωμεν, ἡγούμενοι τέως, δαψιλέσι ταῖς λέξεσι καὶ ταῖς ἀπὸ τούτων μαρτυρίαις κεχρημένοι, ἱκανῶς ἀποδεδειχέναι μηδὲν πλέον ἔχειν Ἰουδαίους τῶν λοιπῶν ἐθνῶν. 2.3.30 εἴτε γὰρ τῆς τοῦ θεοφιλοῦς Ἀβραὰμ εὐλογίας μόνους αὐτούς φασιν εἶναι κοινωνοὺς διὰ τὸ ἐξ αὐτοῦ κατάγειν τὸ γένος, ἀλλὰ καὶ τοῖς ἔθνεσι ὁ θεὸς τῆς ἴσης τῷ Ἀβραὰμ οὐ μόνον ἀλλὰ καὶ τῷ Ἰσαὰκ καὶ τῷ Ἰακὼβ εὐλογίας μεταδώσειν ἐπήγγελται, διαρρήδην εὐλογηθήσεσθαι ὁμοίως αὐτοῖς πάντα τὰ ἔθνη προειπών, καὶ ὑπὸ μίαν καὶ τὴν αὐτὴν εὐφροσύνην τοῖς μακαρίοις καὶ θεοφιλέσι καὶ τὰ λοιπὰ ἔθνη ἀνακαλούμενος κατὰ τὸ 2.3.31 «εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ» καὶ «ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ θεοῦ Ἀβραάμ»· εἴτε ἐπὶ βασιλείᾳ τοῦ θεοῦ, ὡς ἂν αὐτοῦ γεγονότες κλῆρος, φρυάττονται, ἀλλὰ καὶ ἐπὶ πάντα τὰ λοιπὰ ἔθνη βασιλεύσειν ὁ θεὸς θεσπίζεται, «εἴπατε» γάρ, φησίν, «ἐν τοῖς ἔθνεσιν, ὅτι κύριος ἐβασίλευσε», 2.3.32 καὶ πάλιν «ἐβασίλευσεν ὁ θεὸς ἐπὶ πάντα τὰ ἔθνη»· εἴτε ἐπὶ τὸ ἱερουργεῖν καὶ τῷ θεῷ λατρεύειν ἐξειλέχθαι αὐτοὺς φαῖεν, δεικτέον ὡς καὶ τοῖς ἔθνεσι τῆς ἴσης ὁ λόγος μεταδώσειν ἐπήγγελται θεραπείας, λέγων· «ἐνέγκατε τῷ κυρίῳ αἱ πατριαὶ τῶν ἐθνῶν, ἐνέγκατε τῷ κυρίῳ δόξαν καὶ τιμήν, ἄρατε θυσίας, καὶ εἰσπορεύεσθε εἰς τὰς αὐλὰς αὐτοῦ». 2.3.33 Οἷς καὶ τὸ παρὰ τῷ Ἡσαΐᾳ συνάψεις λόγιον τὸ φῆσαν· «ἔσται θυσιαστήριον τῷ κυρίῳ ἐν χώρᾳ Αἰγύπτου, καὶ γνώσονται οἱ Αἰγύπτιοι τὸν κύριον, καὶ ποιήσουσι θυσίας, καὶ εὔξονται εὐχὰς τῷ κυρίῳ καὶ ἀποδώσουσιν». ἔνθα καὶ ἐπιστήσεις, ὡς ἐκτὸς τῆς Ἱερουσαλὴμ ἐπὶ τῆς Αἰγύπτου θυσιαστήριον τῷ κυρίῳ συστήσεσθαι καὶ θύσειν αὐτόθι τοὺς Αἰγυπτίους καὶ εὔξεσθαι εὐχὰς καὶ ἀποδώσειν τῷ κυρίῳ προφητεύεται. 2.3.34 οὐ μόνον δὲ ἄρα ἐπὶ τῆς Αἰγύπτου, ἀλλὰ καὶ ἐπ' αὐτῆς τῆς ἀληθοῦς Ἱερουσαλήμ, ἥτις ποτὲ αὕτη νοεῖται, πάντα τὰ ἔθνη καὶ αὐτοί γε οἱ πάντων δεισιδαιμονέστατοι Αἰγύπτιοι τὴν κατὰ διάνοιαν θεωρουμένην σκηνοπηγίαν ἑορτάσειν ὑπὸ τῆς προφητείας ἀνακαλοῦνται. 2.3.35 εἰ δὲ καὶ πάλαι πρότερον «ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ», ἀλλ' ὕστερόν ποτε καὶ τὰ ἔθνη πάντα τῷ κυρίῳ δοθήσεσθαι κλῆρος εἴρηται, φήσαντος αὐτῷ τοῦ πατρός· «αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου»· καὶ γὰρ «κατακυριεύσειν» οὐ τῆς Ἰουδαίας ἀλλ' «ἀπὸ θαλάσσης ἕως θαλάσσης» καὶ «περάτων τῆς οἰκουμένης» προφητεύεται, «πάντα τε τὰ ἔθνη δουλεύσουσιν αὐτῷ, καὶ ἐνευλογηθήσονται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γῆς». 2.3.36 τούτου δὲ ἦν αἴτιον τὸ γνωρίσαι τὸν τῶν ὅλων θεὸν «τὸ σωτήριον αὐτοῦ ἐνώπιον πάντων τῶν ἐθνῶν». σεσημείωται δὲ ἡμῖν ἤδη πρότερον τὸ Ἰησοῦς ὄνομα εἰς τὴν Ἑλλήνων ἀπὸ τῆς Ἑβραίωνμεταβαλλόμενον φωνῆς «σωτήριον» ἑρμηνεύεσθαι, ὡς μηδὲν ἕτερον εἶναι τὸ σωτήριον τοῦ θεοῦ ἢ τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ προσηγορίαν. 2.3.37 μαρτυρεῖ τούτῳ καὶ ὁ Συμεὼν ἐν τῷ εὐαγγελίῳ, ὃς λαβὼν τὸ παιδίον, αὐτὸν δὴ τὸν Ἰησοῦν, μετὰ χεῖρας ἐπηύξατο· «νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ· ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν, φῶς εἰς ἀποκάλυψιν ἐθνῶν». αὐτὸ γοῦν τὸ σωτήριον καὶ ὁ ψαλμῳδὸς ἐδήλου λέγων· «ἐγνώρισε κύριος τὸ σωτήριον αὐτοῦ, ἐναντίον τῶν ἐθνῶν ἀπεκάλυψε τὴν δικαιοσύνην αὐτοῦ». 2.3.38 καὶ κατὰ τὸν Ἡσαΐαν τοῦτ' αὐτὸ τὸ σωτήριον ἰδόντες πάντες ἄνθρωποι προσκυνήσειν λέγονται τῷ τῶν ὅλων θεῷ, τὸ σωτήριον αὐτοῦ τοῖς