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he prophesied that the one rising from the root of Jesse would rule the nations. And he added: in him the nations will hope; he necessarily also mentions the Jewish part through the preceding words, so that one might not suppose that the one prophesied would benefit no one from the people of the circumcision. He teaches, therefore, that in that day, that is, in the time of the appearance of the one prophesied, the Lord will add to show his hand to make zealous the remaining remnant of the people. Instead of which, Aquila says: the Lord will add a second time his hand to acquire the remnant of his people, and Symmachus: the Lord will add for a second time his hand to make zealous the remnant of his people; for just as he once in Egypt freed the Jewish people who were "being oppressed" from their "affliction," putting forth his wonder-working hand through Moses, by which he worked extraordinary wonders in the land of the Egyptians, in the same way he will again add his hand as if moving it a second time through extraordinary works, in order to acquire and make zealous the remnant of the people. And again here, the remnant and the remainder of the people signifies that which was named before, about which it was said: "And if the Lord of Sabaoth had not left us a seed, we would have become like Sodom and we would have been made like Gomorrah." And this was the "seed" of the apostles and disciples and evangelists of the one prophesied, which indeed "has become a remnant according to the election of grace" from the entire Jewish people scattered among all the nations, whether some of the Jewish nation were scattered in the land of the Assyrians, or in Egypt, or in Babylon, or in Ethiopia, or in the land of the Elamites, or in the rest of the inhabited world. It is said that he will glorify and make zealous these very ones who have believed in the Christ of God, who have "become" "a remnant according to the election of grace," which indeed was also fulfilled in deeds through his disciples and apostles, and through the rest of those from the Jews who had accepted the word of Christ the church of God was established and the calling of all the nations was accomplished through them. For first were "the twelve" "apostles" of our savior, and then "the seventy disciples"; and Paul also mentions "brethren," to whom the savior "appeared at once" after the resurrection, and many other apostles. And of the same choir were Paul and Barnabas and Timothy, and all the rest, whom Paul called "his fellow workers and fellow soldiers," whose memory the Acts of the Apostles set forth, with whom it is fitting to include also "those who were gathered together with one accord on the day of Pentecost" "and were filled with the Holy Spirit, who also spoke" "in other tongues as the Spirit gave them utterance." Concerning whom the scripture also testifies, saying: "Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And when this sound occurred, the multitude came together and was confounded, because each one heard them speaking in his own language. And they were amazed and marveled, saying: 'Behold, are not all these who are speaking Galileans? And how is it that we hear, each of us in our own native language, Parthians and Medes and Elamites and residents of Mesopotamia, both Syria and Cappadocia, Pontus and Asia, both Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs—we hear them telling in our own tongues the mighty works of God.'" Then, when Peter had spoken to them concerning the saving grace, those aforementioned, "having received the word," "were baptized, and there were added that day about three thousand souls." And at another time, again, more of the Jews "believed, and there was the

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ἀνιστάμενον ἐκ ῥίζης Ἰεσσαὶ ἄρξειν τῶν ἐθνῶν ἐθέσπισε. καὶ ἐπήγαγεν· ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν· ἀναγκαίως καὶ τοῦ Ἰουδαϊκοῦ μέρους μέμνηται διὰ τῶν προκειμένων πρὸς τὸ μὴ ὑπολαβεῖν τὸν προφητευόμενον μηδένα ὠφελήσειν τὸν ἐκ περιτομῆς λαόν. ∆ιδάσκει τοίνυν ὡς ἐν τῇ ἡμέρᾳ ἐκείνῃ, τοῦτ' ἔστιν ἐν τῷ χρόνῳ τῆς ἐπιφανείας τοῦ θεσπιζομένου, προσθήσει κύριος τοῦ δεῖξαι τὴν χεῖρα αὐτοῦ τοῦ ζηλῶσαι τὸ καταλειφθὲν ὑπόλοιπον τοῦ λαοῦ. ἀνθ' οὗ ὁ μὲν Ἀκύλας· προσθήσει φησὶ κύριος δεύτερον τὴν χεῖρα αὐτοῦ τοῦ κτήσασθαι τὸ ὑπόλειμμα λαοῦ αὐτοῦ, ὁ δὲ Σύμμαχος· προσθήσει κύριος ἐκ δευτέρου τὴν χεῖρα αὐτοῦ τοῦ ζηλῶσαι τὸ ὑπόλειμμα τοῦ λαοῦ αὐτοῦ· ὥσπερ γὰρ ἅπαξ ποτὲ ἐν Αἰγύπτῳ «καταπονούμενον» τὸν τῶν Ἰουδαίων λαὸν ἠλευθέρωσε «τῆς κακώσεως», τὴν αὐτοῦ χεῖρα τὴν παραδοξοποιὸν διὰ Μωσέως προστησάμενος, δι' ἧς τὰ παράδοξα θαύματα εἰργάσατο ἐπὶ τῆς Αἰγυπτίων χώρας, τὸν αὐτὸν τρόπον προσθήσει πάλιν τὴν χεῖρα αὐτοῦ ὥσπερ ἐκ δευτέρου κινῶν αὐτὴν διὰ παραδόξων ἔργων, ὑπὲρ τοῦ κτήσασθαι καὶ ζηλωτὸν ποιῆσαι τὸ καταλειφθὲν τοῦ λαοῦ. πάλιν δὲ καὶ ἐνταῦθα τὸ ὑπόλειμμα καὶ τὸ ὑπόλοιπον τοῦ λαοῦ σημαίνει τὸ διὰ τῶν ἔμπροσθεν ὠνομασμένον, περὶ οὗ ἐλέγετο· «καὶ εἰ μὴ κύριος σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν». τοῦτο δὲ ἦν τὸ «σπέρμα» τῶν ἀποστόλων καὶ μαθητῶν καὶ εὐαγγελιστῶν τοῦ θεσπιζομένου, ὃ δὴ «λεῖμμα κατ' ἐκλογὴν χάριτος γέγονεν» ἀπὸ παντὸς τοῦ ἐν πᾶσι τοῖς ἔθνεσι διεσπαρμένου Ἰουδαίων λαοῦ, εἴτε γὰρ ἐν τῇ τῶν Ἀσσυρίων χώρᾳ, εἴτ' ἐν Αἰγύπτῳ, εἴτε ἐν Βαβυλῶνι, εἴτε ἐν Αἰθιοπίᾳ, εἴτ' ἐν τῇ γῇ τῶν Ἐλαμιτῶν, εἴτ' ἐν τῇ λοιπῇ οἰκουμένῃ διεσπαρμένοι τινὲς ἦσαν τοῦ Ἰουδαίων ἔθνους. τούτων αὐτῶν τοὺς εἰς τὸν Χριστὸν τοῦ θεοῦ πεπιστευκότας «λεῖμμα κατ' ἐκλογὴν χάριτος» «γενομένους» δοξάσειν καὶ ζηλωτοὺς ποιήσειν εἴρηται, ὃ δὴ καὶ ἔργοις ἐπληροῦτο δι' αὐτῶν τῶν αὐτοῦ μαθητῶν καὶ ἀποστόλων, τῶν τε λοιπῶν τῶν ἐξ Ἰουδαίων τὸν Χριστοῦ λόγον παραδεδεγμένων ἡ ἐκκλησία τοῦ θεοῦ συνέστη καὶ ἡ κλῆσις τῶν ἐθνῶν ἁπάντων δι' αὐτῶν ἐπετελέσθη. πρῶτοι μὲν γὰρ ἦσαν «οἱ δώδεκα» τοῦ σωτῆρος ἡμῶν «ἀπόστολοι», κἄπειτα «οἱ ἑβδομήκοντα μαθηταί»· μέμνηται δὲ καὶ «ἀδελφῶν» ὁ Παῦλος, οἷς «ὤφθη ἐφάπαξ» μετὰ τὴν ἀνάστασιν ὁ σωτήρ, καὶ ἑτέρων πλειόνων ἀποστόλων. τοῦ δ' αὐτοῦ χοροῦ καὶ ὁ Παῦλος ἦν καὶ ὁ Βαρναβᾶς καὶ Τιμόθεος, οἵ τε λοιποὶ πάντες, οὓς «συνεργοὺς αὐτοῦ καὶ συστρατιώτας» ὁ Παῦλος ὠνόμαζεν, ὧν τε αἱ Πράξεις τῶν Ἀποστόλων ἐξέθεντο τὴν μνήμην, οἷς προσήκει συμπεριλαμβάνειν καὶ «τοὺς ἐν ἡμέρᾳ τῆς πεντηκοστῆς ὁμοθυμαδὸν συνηγμένους» «καὶ πληρωθέντας ἁγίου πνεύματος, οἳ καὶ ἐλάλουν» «ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς». ἐφ' οἷς καὶ μαρτυρεῖ ἡ γραφὴ λέγουσα· «Ἦσαν δὲ ἐν Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐσεβεῖς ἀπὸ παντὸςἔθνους τῶν ὑπὸ τὸν οὐρανόν· γενομένης δὲ τῆς φωνῆς ταύτης συνήχθη τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουσεν εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν. ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες· οὐκ ἰδοὺ πάντες εἰσὶν οὗτοι Γαλιλαῖοι; καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν, Πάρθοι καὶ Μῆδοι καὶ Ἐλαμῖται καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, Συρίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν, Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι, Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν τὰ μεγαλεῖα τοῦ θεοῦ ταῖς ἡμετέραις γλώσσαις». εἶτα τοῦ Πέτρου διαλεχθέντος αὐτοῖς περὶ τῆς σωτηρίου χάριτος «ἀποδεξάμενοι τὸν λόγον» οἱ προλεχθέντες «ἐβαπτίσθησαν, καὶ προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι». καὶ ἄλλοτε πάλιν Ἰουδαίων πλείους «ἐπίστευσαν, καὶ ἐγενήθη ὁ