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to show his hand to make zealous the remaining remnant of the people, which shall be left from the Assyrians, and from Egypt, and from Babylon, and from Ethiopia, and from the Elamites, and from the rising of the sun, and from Arabia, etc. Having made mention of the faith of the nations in him from the root of Jesse, he also mentions the portion of the Jews. So that the coming 2052 might not seem unprofitable to them, which he declares through the words: In that day 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 his hand a second time to acquire the remnant of his people. And Symmachus says, a second time. For as he freed them when they were afflicted in Egypt by bringing his wonder-working hand upon the Egyptians, so again he would move it through wondrous works in order to acquire and make zealous the remnant of the people, concerning which he foretold, "unless the Lord of Sabaoth had left us a seed," signifying the portion of the apostles and believers from Israel. Which remnant indeed came to be by the election of grace, from the entire diaspora of the Jews among the nations that had warred against them in various ways. For those who believed everywhere are called a remnant by the election of grace. Whom he also says, with good reason, he will glorify. For the Churches everywhere were established through them. And the divine Gospel was preached to the nations, God also bearing them witness with signs and wonders, and being glorified among all who believed. But some say the remnant is that which was saved from the enemies, for whom the signs in Egypt, and in the wilderness, and through the Son, and the Judges were not sufficient for the knowledge of God. Therefore he will add his hand at his coming, so that he might bring the remnant of the people to zeal, so as not to cede this to the nations. Likewise that Christ is designated as leader, who indeed says through the voice of David: But I was established as king over them, on Zion his holy mountain. For he said he had come for the lost sheep of the house of Israel. And he commanded his own disciples not to go into the way of the Gentiles. But when Israel, except for a few, did not receive him, and grace passed over to the nations, the first have become last, and the last first. Therefore now the prophet also, having first mentioned those from the nations, added to them those from Israel, as being placed at the back among the remnant, according to the divine David. And this remnant, he says, will raise a sign among the nations, and before all will gather the lost of Israel; for they preached to them first. Which sheep the Savior accordingly says were lost. And who will gather them, if not the choir of the apostles, or he who rises from the root of Jesse? For he gathered to one Church those who were previously opposed to one another. For they were in two parts in Jerusalem and Samaria; and the sign which he raised, is that about which the Savior says. "And they shall see the sign of the Son of man," meaning, of course, the cross, through which the world has been crucified to the saints, and they to the world. Of which the prophecy now signifies the power, and for what reason salvation through the cross causes the faithful, he says, to be gathered from the four corners of the inhabited world, the ends of 2053 the universe being joined to the middle, and the power in the middle extending to the four parts. For the parts of the cross are divided in four ways, through which they are gathered, as it has the power to cast down principalities and powers, which he triumphed over, having stripped them off on the tree; understanding which, Paul, from the lost of Israel, says: But may it never be that I should boast, except in the cross of Christ; and from the history, an occasion arose for the prophet for an intelligible matter. For just as Judah and Ephraim, having been taken captive, then having obtained release, no longer dwelt separately, but all in Jerusalem, no longer having their rule divided, but all under one, Zerubbabel the son of Shealtiel, being of the seed of David and the tribe of Judah, and Joshua the son of Jozadak, being also high priest. So now the precious having been raised

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δεῖξαι τὴν χεῖρα αὐτοῦ τοῦ ζηλῶσαι τὸ καταλειφθὲν ὑπόλοιπον τοῦ λαοῦ, ὃ ἐὰν καταλειφθῇ ἀπὸ τῶν Ἀσσυρίων, καὶ ἀπὸ Αἰγύπτου, καὶ ἀπὸ Βαβυλῶνος, καὶ ἀπὸ Αἰθιοπίας, καὶ ἀπὸ Ἐλαμιτῶν, καὶ ἀπὸ ἡλίου ἀνατολῶν, καὶ ἐξ Ἀραβίασ9, κ.τ.λ. Μνήμην τῆς τῶν ἐθνῶν ποιησάμενος πίστεως εἰς τὸν ἐκ ῥίζης Ἰεσσαὶ, καὶ τοῦ τῶν Ἰουδαίων μέμνηται μέρους. Ὡς ἂν μὴ δόξῃ τούτοις τὴν παρουσίαν 2052 ἔχειν ἀνόνητον, ἣν δηλοῖ διὰ τοῦ· Ἐν τῇ ἡμέρᾳ ἐκείνῃ προσθήσει Κύριος τοῦ δεῖξαι τὴν χεῖρα αὐτοῦ τοῦ ζηλῶσαι τὸ καταλειφθὲν ὑπόλοιπον τοῦ λαοῦ. Ἀνθ' οὗ φησὶν Ἀκύλας· Προσθήσει Κύριος δεύτερον τὴν χεῖρα αὐτοῦ τοῦ κτήσασθαι τὸ ὑπόλειμμα τοῦ λαοῦ αὐτοῦ. Σύμμαχος δὲ, ἐκ δευτέρου, φησίν. Ὡς γὰρ ἐν Αἰγύπτῳ ταλαιπωρουμένους αὐτοὺς ἠλευθέρωσεν τὴν παραδοξοποιὸν αὐτοῦ χεῖρα τοῖς Αἰγυπτίοις ἐπαγαγὼν, οὕτω πάλιν διὰ παραδόξων αὐτὴν ἔργων κινήσειεν ὑπὲρ τοῦ κτήσασθαι, καὶ ζηλωτὸν ποιῆσαι τὸ καταλειφθὲν τοῦ λαοῦ, περὶ οὗ τὸ, εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα προέλεγεν, τὸ τῶν ἀποστόλων καὶ πεπιστευκότων σημαίνων μέρος ἐξ Ἰσραήλ. Ὃ δὴ λεῖμμα κατ' ἐκλογὴν χάριτος γέγονεν, ἐκ πάσης τῆς ἐν ἔθνεσιν Ἰουδαίων διασπορᾶς τοῖς διαφόρως αὐτοὺς πολεμήσασιν. Οἱ πανταχοῦ γὰρ πιστεύσαντες, λεῖμμα κατ' ἐκλογὴν λέγονται χάριτος. Οὓς καὶ δοξάσειν φησὶν εἰκότως. Αἱ πανταχοῦ γὰρ Ἐκκλησίαν διὰ τούτων συνέστησαν. Καὶ τὸ θεῖον Εὐαγγέλιον ἐκηρύχθη τοῖς ἔθνεσιν, συνεπιμαρτυροῦντος αὐτοῖς τοῦ Θεοῦ σημείοις καὶ τέρασιν, δοξάζοντός τε παρὰ πᾶσι τοῖς πιστεύσασιν. Τινὲς δὲ λεῖμμά φασι, τὸ ἀπὸ τῶν πολεμίων περισωθὲν, οἷς οὐκ αὐτάρκη τὰ ἐν Αἰγύπτῳ, καὶ ἐρήμῳ, καὶ διὰ τοῦ Υἱοῦ, καὶ τῶν Κριτῶν πρὸς θεογνωσίαν ὑπῆρξε σημεῖα. ∆ιὸ προσθήσει κατὰ τὴν ἐπιδημίαν τὴν χεῖρα, ὡς ἂν εἰς ζῆλον ἀγάγοι τὸ ὑπόλοιπον τοῦ λαοῦ, πρὸς τὸ μὴ παραχωρῆσαι τούτου τοῖς ἔθνεσιν. Ὁμοίως δὲ καθηγητὴν ἐπιγράφεσθαι τὸν Χριστὸν, ὃς δή φησι διὰ φωνῆς τοῦ ∆αβίδ· Ἐγὼ δὲ κατεστάθην βασιλεὺς ἐπ' αὐτοὺς, ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ. Ἥκειν γὰρ ἔλεγεν εἰς τὰ ἀπολωλότα πρόβατα οἴκου Ἰσραήλ. Καὶ τοῖς ἰδίοις παρήγγελλε μαθηταῖς εἰς ὁδὸν ἐθνῶν μὴ πορεύεσθαι. Τοῦ δὲ Ἰσραὴλ, πλὴν ὀλίγων, μὴ δεξαμένου, εἰς τὰ ἔθνη μετελθούσης τῆς χάριτος, γεγόνασιν οἱ πρῶτοι ἔσχατοι, καὶ οἱ ἔσχατοι πρῶτοι. ∆ιὸ καὶ νῦν ὁ προφήτης τῶν ἐξ ἐθνῶν πρώτων μνησθεὶς, ἐπέθηκεν αὐτοῖς τοὺς ἐξ Ἰσραὴλ, ὡς εἰς νῶτον τεθειμένου ἐν τοῖς περιλοίποις, κατὰ τὸν θεῖον ∆αβίδ. Τοῦτο δὲ, φησὶ, τὸ κατάλειμμα ἀρεῖ σημεῖον ἐν τοῖς ἔθνεσιν, καὶ πρὸ πάντων συνάξει τοὺς ἀπολομένους Ἰσραήλ· αὐτοῖς γὰρ πρώτοις ἐκήρυξαν. Ἃ πρόβατα συμφώνως ἀπολωλότα φησὶν ὁ Σωτήρ. Τίς δὲ συνάξει, ἢ ὁ τῶν ἀποστόλων χορὸς, Ἢ ὁ ἐκ ῥίζης ἀνιστάμενος Ἰεσσαί; Πρὸς γὰρ μίαν Ἐκκλησίαν τοὺς πρὶν ἀλλήλοις ἀντικαθεστῶτας συνήγαγεν. ∆ιμερεῖς γὰρ ἦσαν ἐν Ἱερουσαλήμ τε καὶ Σαμαρείᾳ· τὸ δὲ σημεῖον ὅπερ ἦρεν, ἐστὶν περὶ οὗ φησιν ὁ Σωτήρ. "Καὶ ὄψονται τὸ σημεῖον τοῦ Υἱοῦ τοῦ ἀνθρώπου," λέγων δηλαδὴ τὸν σταυρὸν, δι' οὗ τοῖς ἁγίοις ὁ κόσμος ἐσταύρωται, καὶ οὗτοι τῷ κόσμῳ. Οὗ δὴ νῦν τὴν δύναμιν ἡ προφητεία σημαίνουσα, καὶ τίνος χάριν ἡ σωτηρία διὰ σταυροῦ τοὺς πιστοὺς ἐκ τῶν τεσσάρων, φησὶ, περάτων τῆς οἰκουμένης συνάγεσθαι, τῶν ἄκρων τοῦ 2053 παντὸς εἰς τὸ μέσον συναπτομένων, καὶ τῆς ἐν τῷ μέσῳ δυνάμεως πρὸς τὰ τέσσαρα μέρη περατουμένης Τετραχῆ γὰρ τοῦ σταυροῦ τὰ μέρη διῄρηται, δι' οὗ συνάγονται δύναμιν ἔχοντος καθαιρετικὴν ἀρχῶν καὶ ἐξουσιῶν, ἃς ἐν τῷ ξύλῳ ἀπεκδυσάμενος ἐθριάμβευσεν· ὃ δὴ νοήσας ὁ ἐκ τῶν ἀπολωλότων Ἰσραὴλ Παῦλός φησιν· Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Χριστοῦ· ἐκ δὲ τῆς ἱστορίας, πράγματος νοητοῦ τῷ προφήτῃ γέγονεν ἀφορμή. Ὡς γὰρ ἁλόντες αἰχμάλωτοι Ἰούδας καὶ Ἐφραῒμ, εἶτα τυχόντες ἀφέσεως, οὐκέτι διῃρημένως κατῴκησαν, ἀλλὰ πάντες ἐν Ἱερουσαλὴμ μηκέτι μεμερισμένην ἔχοντες τὴν ἀρχὴν, ἀλλ' εἰς ἕνα πάντες Ζοροβαβὲλ τὸν τοῦ Σαλαθιὴλ ἐκ σπέρματος ὄντα ∆αβὶδ καὶ φυλῆς Ἰούδα, καὶ Ἰησοῦν τὸν τοῦ Ἰωσεδὲκ καὶ ἀρχιερέα τυγχάνοντα. Οὕτω νῦν ἐγηγερμένου τοῦ τιμίου