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there are discerning eyes, as the apostolic saying reveals. Therefore, when the eyes, interpreted according to all the meanings of the saying, see those being watched over, every driver-out will depart and be gone. 3.131 And this might be assigned to the prophecy: since the eyes have seen the Savior coming for the benefit and salvation of all things, every driver-out has been destroyed, "authority having been given to tread upon serpents and scorpions and all the power of Satan." For next to what has been set forth, the triumphant Savior who is to come is presented thus: "Rejoice greatly, daughter of Zion, proclaim, daughter of Jerusalem," and the rest of the saying, which must be set forth word for word as follows. 3.132 Zach. IX, 9-10: Rejoice greatly, daughter of Zion, proclaim, daughter of Jerusalem; behold your king comes to you just and saving. He is meek and mounted upon a beast of burden and a new colt. And he will destroy chariots from Ephraim and the horse from Jerusalem, and the war bow will be destroyed, and multitude and peace from the nations. And he will rule from the waters to the sea and from the rivers to the ends of the earth. 3.133 The evangelists say that the prophecy set forth was fulfilled by Jesus, who mounted a donkey and a colt that were untied and brought from the village opposite, which matters may be made clear, God granting it, to those who clarify the Gospels, about which we also have spoken as was possible in the commentaries on Matthew. Therefore now, in addition to those things, the prophet's words must also be considered. 3.134 He commands the daughter of Zion to rejoice intensely and greatly, and the daughter of Jerusalem to proclaim that the king, the Savior, is coming, just and saving, meek and mounted on a beast of burden and a new colt, so that chariots from Ephraim and the horse from Jerusalem might be destroyed, and in addition the war bow, and the multitude of nations and peace. And when these things have been accomplished, the one who is to come will rule from the waters to the sea and the rivers that have outlets to the earth. 3.135 It is next to say what each of these things means. 3.136 The daughter of Zion is the soul that watches for good things, watching for the things not seen, which are eternal; for Zion is interpreted as a watchtower, and a commandment fulfilled. For how does the soul that watches for truth not perform the divine commandment, transforming it into deeds, so as to say with confidence: "The commandment of the Lord is clear, enlightening the eyes"; and again: "Your commandment is exceedingly broad" "and your servant has loved it." As, therefore, such a soul is the daughter of Zion in the way mentioned, so might there also be a daughter of Jerusalem, a soul seeing "the peace that surpasses all understanding." 3.137 To both, indeed, the Word gives command: to the one, to rejoice greatly at the coming of the true king; but to the other, as having ascended higher, also to proclaim the coming universal king. For Jerusalem is superior to Zion, and for this reason the daughter is also superior to the daughter, so that the one is commanded only to rejoice, but the other also to proclaim. For the one who has perfected only the practical life can rejoice, while the one who possesses contemplation, in addition to rejoicing, also proclaims, because he has received the transcendent gift of the Holy Spirit, the word of wisdom and knowledge. 3.138 The prophecy commands to rejoice greatly and to proclaim at the coming of a king, who is at once saving and just, being none other than Jesus. For who is so saving and the savior of the world if not "God with us, Emmanuel," born of a virgin who had no experience of a man, the prophecy being fulfilled that runs thus: "Behold, the virgin shall be with child, and shall bring forth a son." This child of the virgin who gave birth without a man an angel named Jesus, giving also the reason for his having this name. For this reason, he says, he shall be called Jesus, "for he will save his people from their sins." 3.139 Therefore, when Mary gave birth, straightaway

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διορατικοὶ ὀφθαλμοὶ ὑπάρχουσιν, ὡς ἡ ἀποστολικὴ φανεροῖ λέξις. Ὁρώντων τοιγαροῦν τῶν κατὰ πάσας τὰς ἀποδόσεις τοῦ ῥητοῦ ἡρμηνευμένων ὀφθαλμῶν τοὺς ἐπισκοπουμένους ἐκποδὼν οἰχήσεται πᾶς ἐξελαύνων. 3.131 Ἀποδοθείη δὲ εἰς τὴν προφητείαν καὶ τόδε· ἐπεὶ ἑωράκασιν οἱ ὀφθαλμοὶ τὸν Σωτῆρα ἐλευσόμενον ἐπ' εὐεργεσίᾳ καὶ σωτηρίᾳ τῶν ὅλων, πᾶς ἐξελαύνων κατελύθη, «δοθείσης ἐξουσίας πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ πάσης τῆς δυνάμεως τοῦ Σατανᾶ». Ἑξῆς γὰρ τοῖς προκειμένοις ὁ τροπαιοῦχος Σωτὴρ ἐλευσόμενος παρίσταται οὕτως· «Χαῖρε σφόδρα, θύγατερ Σιών, κήρυσσε, θύγατερ Ἰερουσαλήμ», καὶ τὰ ἑξῆς τοῦ ῥητοῦ, ἃ ἐκθετέον κατὰ λέξιν οὕτως ἔχοντα. 3.132 Zach. IX, 9-10: Χαῖρε σφόδρα, θύγατερ Σιών, κήρυσσε, θύγατερ Ἰερουσαλήμ· ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι δίκαιος καὶ σῴζων. Αὐτὸς πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον. Καὶ ἐξολεθρεύσει ἅρματα ἐξ Ἐφράιμ καὶ ἵππον ἐξ Ἰερουσαλήμ, καὶ ἐξολεθρευθήσεται τόξον πολεμικόν, καὶ πλῆθος καὶ εἰρήνη ἐξ ἐθνῶν. Καὶ κατάρξει ὑδάτων ἕως θαλάσσης καὶ ποταμῶν διεκβολὰς γῆς. 3.133 Τ̣ὴν ἐκκειμένην προφητείαν πεπληρῶσθαί φασιν οἱ εὐαγγελισταὶ ὑπὸ τοῦ Ἰησοῦ ἐπιβεβηκότος ὄνου καὶ πώλου λυθέντων καὶ ἐνεχθέντων ἐκ τῆς κατέναντι κώμης, ἅπερ φανερωθείη Θεοῦ παρέχοντος τοῖς σαφηνίζουσιν τὰ Εὐαγγέλια, περὶ ὧν καὶ ἡμεῖς ὡς οἷόν τε ἦν εἰρήκαμεν ἐν τοῖς ὑπομνήμασιν τοῦ κατὰ Μαθθαῖον. ∆ιὸ νῦν πρὸς ἐκείνοις καὶ τὰ τοῦ προφήτου θεωρητέον. 3.134 Προστάττει τῇ θυγατρὶ Σιὼν συντόνως καὶ σφοδρῶς χαίρειν, καὶ τῇ τῆς Ἰερουσαλὴμ θυγατρὶ κηρύττειν ἐπὶ τῷ τὸν βασιλέα Σωτῆρα ἔρχεσθαι δίκαιον καὶ σῴζοντα, πραΰν τε καὶ ἐπιβεβηκότα ἐπὶ ὑποζυγίου καὶ νέου πώλου, ἵν' ἐξολεθρευθῇ ἅρματα ἐκ τοῦ Ἐφράιμ καὶ ἐκ τῆς Ἰερουσαλὴμ ἵππος, καὶ προσέτι πολεμικὸν τόξον, πλῆθός τε ἐθνῶν καὶ εἰρήνη. Τούτων δὲ κατορθωθέντων κατάρξει ὁ ἐλευσόμενος ὑδάτων ἕως θαλάσσης καὶ ποταμῶν διεκβολὰς ἐχόντων γῆς. 3.135 Τί δ' ἕκαστον τούτων βούλεται ἀκόλουθον εἰπεῖν. 3.136 Θυγάτηρ τῆς Σιών ἐστιν ἡ σκοπευτικὴ τῶν καλῶν ψυχή, σκοποῦσα τὰ μὴ βλεπόμενα ὄντα αἰώνια· σκοπευτήριον γὰρ ἑρμηνεύεται ἡ Σιών, καὶ ἐντολὴ πεποιημένη. Πῶς γὰρ ἡ σκοπευτικὴ τῆς ἀληθείας ψυχὴ οὐ ποιεῖ τὴν θείαν ἐντολήν, εἰς ἔργα αὐτὴν μεταλαμβάνουσα, ὡς τεθαρσηκότως εἰπεῖν· «Ἡ ἐντολὴ Κυρίου τηλαυγής, φωτίζουσα ὀφθαλμούς»· καὶ πάλιν· «Πλατεῖα ἡ ἐντολή σου σφόδρα» «καὶ ὁ δοῦλός σου ἠγάπησεν αὐτήν.» Ὥσπερ οὖν ἡ τοιάδε ψυχὴ τῆς Σιὼν θυγάτηρ ἐστὶν τῷ εἰρημένῳ τρόπῳ, οὕτως εἴη τις καὶ τῆς Ἰερουσαλὴμ θυγάτηρ, ψυχὴ ὁρῶσα «τὴν πάντα νοῦν ὑπερέχουσαν εἰρήνην». 3.137 Ἀμφοτέραις δηλαδὴ προστάττει ὁ λόγος, τῇ μὲν σφοδρῶς χαίρειν ἐπὶ τῇ ἐπιδημίᾳ τοῦ ἀληθῶς βασιλέως, τῇ δέ, ὡς ὑπεραναβεβηκυίᾳ, καὶ κηρύττειν τὸν ε᾿̣ρχόμενον παμβασιλέα. Προὔχει γὰρ ἡ Ἰερουσαλὴμ τῆς Σιών, καὶ διὰ τοῦτο καὶ ἡ θυγάτηρ τῆς θυγατρός, ὡς τὴν μὲν χαίρειν μόνον προστάττεσθαι, τὴν δὲ καὶ κηρύττειν̣. Χαίρειν μὲν γὰρ δύναται ὁ μόνον πρακτικὸν κατο̣ρθώσας βίον, πρὸς τῷ χαίρειν καὶ κηρύττοντος τοῦ θεωρίαν ἔχοντος, διὰ τὸ ἐσχηκέναι τοῦ ἁγίου Πνεύματος τὸ ὑπερφυὲς χάρισμα, τὸν τῆς σοφίας καὶ γνώσεως λόγον. 3.138 Χαίρειν δὲ σφόδρα καὶ κηρύττειν ἐντέλλεται προφητεία ἐπὶ παρουσίᾳ βασιλέως, σῴζοντος ἅμα καὶ δικαίου τυγχάνοντος, οὐχ ἑτέρου ὄντος παρὰ τὸν Ἰησοῦν. Τίς γὰρ οὕτω σῴζων καὶ σωτὴρ τοῦ κόσμου ἢ «ὁ μεθ' ἡμῶν Θεὸς Ἐμμανουήλ», τεχθεὶς ἐκ πεῖραν ἀνδρὸς οὐκ ἐχούσης παρθένου, πληρουμένης τῆς προφητείας τῆς ἐχούσης οὕτω· «Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱόν.» Τοῦτον τὸν τόκον τῆς ἄνευ ἀνδρὸς τεκούσης παρθένου ἄγγελος ὠνόμασεν Ἰησοῦν, ἀποδοὺς καὶ τὴν αἰτίαν τῆς οὕτως ἐχούσης προσηγορίας. ∆ιὰ τοῦτο γάρ, φησίν, κληθήσεται Ἰησοῦς, «ὅτι αὐτὸς σώσει τὸν λαὸν ἀπὸ τῶν ἁμαρτιῶν αὐτοῦ». 3.139 Αὐτίκα γοῦν τεκούσης τῆς Μαρίας