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made the victory over his enemies easy for him; for he was about to provide freedom to the people, not receiving any ransom, but bestowing it as a gift. Having thus prophesied the reign of Cyrus and the return of the people and the building of the city, he also foretells the good repute of the city that will be after the return, and the conversion of the nations, and the change for the better of the Egyptians and Ethiopians, and the knowledge of the theology of the Only-Begotten. 14 Thus says the Lord Sabaoth: Egypt has labored, and the merchandise of the Ethiopians, and the Sabeans, men of stature, shall pass over to you and shall be your slaves. Let the Jews show that the Egyptians and Ethiopians and those called Sabeans have ever become their slaves and subjects. But if they lack this proof—for no history teaches this—and they confess that the prophecy is true, let them accept the true account and take their eyes as witnesses of what is said. For they see the Lord who sprang from them according to the flesh being worshiped by Egyptians and Ethiopians and all men. For not only is this what he received from them, but he is also creator and God of all things. For what follows teaches us this clearly: They shall follow after you, bound in fetters, and shall pass over to you and shall worship you and shall pray in you, because God is in you, and there is no God besides you. Let the Jews see a dyad of persons proclaimed in one; for there is God in you, and you are God, and there is no God besides you. And these things also refute the madness of Arius and Eunomius; for if there is none besides him, how could the God in him be God? But the prophetic word teaches: Because God is in you, and there is no God besides you. It is clear, therefore, that the prophecy also proclaims the one Godhead and simply resembles the teaching of the Gospels. For in them too the Lord said: "I am in the Father and the Father is in me," and "I and the Father are one," and "the Father who dwells in me himself does the works." Therefore the prophetic word has refuted both the Jews who circumscribe the Godhead to one person, and Arius and Eunomius who attempt to introduce another nature of Godhead. And what follows also proclaims the one Godhead: 15 For you are God, and we did not know, the God of Israel, a savior. He says that the worshipping Egyptians and Ethiopians and the Sabeans will say these things. Through these, the word introduces foreign nations saying that until now we were deceived and did not know you, the true God, who have always been the savior of Israel. But since not all were going to believe the saving proclamation, he also foretells concerning the unbelievers: 16 All who oppose him shall be ashamed and confounded and shall go away in shame. And the facts bear witness to the word; for both those from the Jews and those from the nations who have disbelieved have shame as the fruit of their disbelief. Be renewed unto me, you islands. Again he calls the nations; for since he showed those who inhabit the continent worshipping, he also reasonably promises renewal to the islanders. And the all-holy baptism bestows this on men. 17 Israel is saved by the Lord |157 b| with an everlasting salvation; they shall not be ashamed nor confounded forever and ever. Let the Jews say how this word applies to them. For that they are scattered throughout the whole inhabited world and are slaves to the Romans, they would not deny, even if they are exceedingly shameless. It is clear, therefore, that the assembly of the pious called from among them—such as was the divine Paul, and before him the choir of the apostles and the seventy disciples and the one hundred and twenty, when they were assembled, to whom the blessed Peter delivered his address, and the five hundred, to whom at the same time the Lord appeared after the resurrection, and the three thousand and the many myriads and those in every city who were caught by the holy apostles—are called Israel; for these truly have enjoyed eternal salvation. 18 Thus says the Lord who made the heaven, this is the God who

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ῥᾳδίαν αὐτῷ τὴν κατὰ τῶν πολεμίων ἐποίησε νίκην· ἔμελλε γὰρ τῷ λαῷ τὴν ἐλευθερίαν παρέξ ειν οὐ λύτρα τινὰ κομιζόμενος ἀλλὰ προῖκα ταύτην δωρούμενος. Οὕτω προθεσπίσας τοῦ Κύρου τὴν βασιλείαν καὶ τοῦ λαοῦ τὴν ἐπάνοδον καὶ τὴν τῆς πόλεως οἰκοδομίαν προλέγει καὶ τὴν ἐσομένην μετὰ τὴν ἐπάν οδον τῆς πόλεως εὐκληρίαν καὶ τῶν ἐθνῶν τὴν ἐπιστροφὴν καὶ τὴν Αἰγυπτίων καὶ Αἰθιόπων ἐπὶ τὸ κρεῖττον μεταβολὴν καὶ τῆς τοῦ μονογενοῦς θεολογίας τὴν γνῶσιν· 14Οὕτως λέγει κύριος Σαβαώθ· Ἐκοπίασεν Αἴγυπτος καὶ ἐμπορία Αἰθιόπων καὶ οἱ Σαβαῒμ ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται καὶ σοὶ ἔσονται δοῦλοι. ∆ει ξάτωσαν Ἰουδαῖοι Αἰγυπτίους καὶ Αἰθίοπας καὶ τοὺς Σαβαῒμ καλουμένους δούλους αὐτῶν πώποτε γεγενη μέ νους καὶ ὑπηκόους. Εἰ δὲ ταύτης ἀποροῦσι τῆς ἀποδείξεως- οὐδεμία γὰρ ἱστορία τοῦτο διδάσκει-, ὁμο λογοῦσι δὲ ἀληθῆ εἶναι τὴν προφητείαν, τὸν ἀληθῆ δεξάσθωσαν λόγον καὶ λαβέτωσαν τοὺς ὀφθαλ μοὺς τῶν λεγομένων μάρτυρας. Ὁρῶσι γὰρ ὑπ' Αἰγυπτίων καὶ Αἰθιόπων καὶ πάντων ἀνθρώπων τὸν ἐξ αὐτῶν κ ατὰ σάρκα βλαστήσαντα προσκυ νούμενον κύριον. Οὐ γὰρ μόνον τοῦτό ἐστιν ὅπερ ἐξ αὐτῶν ἔλαβεν, ἀλλὰ καὶ τῶν ἁπάντων ποιητής ἐστι καὶ θεός. Τοῦτο γὰρ τὰ ἑξῆς ἡμᾶς διδάσκει σαφῶς· Ὀπίσω σου ἀκολουθήσουσι δεδεμένοι χειροπέδαις καὶ διαβήσονται πρός σε καὶ προσκυνήσουσί σοι καὶ ἐν σοὶ προσεύξονται, ὅτι ἐν σοὶ θεός ἐστι καὶ οὐκ ἔστι θεὸς πλὴν σοῦ. Ὁράτωσαν Ἰουδαῖοι δυάδα προσώπων κηρυττομένην ἐν ἑνί· ἔστι γὰρ ἐν σοὶ θεὸς καὶ σὺ θεὸς καὶ οὐκ ἔστι θεὸς πλὴν σοῦ. Ἐλέγχει δὲ ταῦτα καὶ τὴν Ἀρείου καὶ Εὐνομίου μανί αν · εἰ γὰρ οὐκ ἔστι πλὴν αὐτοῦ, ὁ ἐν αὐτῷ θεὸς πῶς ἂν εἴη θεός; Ὁ δὲ προφητικὸς διδάσκει λόγος· Ὅτι ἐν ςοὶ θεός ἐστι καὶ οὐκ ἔστι θεὸς πλὴν σοῦ. ∆ῆλον τοίνυν ὡς καὶ ἡ προφητεία τὴν μίαν κηρύττει θεότητα καὶ ἀτεχνῶς ἔοι κε τῇ τῶν εὐαγγελίων διδασκαλίᾳ. Καὶ γὰρ ἐν ἐκείνοις ὁ κύριος ἔφη· «Ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί, καὶ ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν, καὶ ὁ πατὴρ ὁ ἐν ἐμοὶ μένων αὐτὸς ποιεῖ τὰ ἔργα.» Ἤλεγ ξε τοίνυν ὁ προφητικὸς λόγος καὶἸουδαίους εἰς ἓν πρόσωπον τὴν θεότητα περιγράφοντας καὶ Ἄ ρειον καὶ Εὐνόμιον ἑτέραν φύσιν θεότητος εἰσαγαγεῖν ἐπιχειροῦντας. Καὶ τὰ ἐπαγόμενα δὲ τὴν μίαν κ η ρύττει θεότητα· 15Σὺ γὰρ εἶ θεός, καὶ οὐκ ᾔδειμεν, ὁ θεὸς τοῦ Ἰσραήλ, σωτήρ. Ταῦτά φησιν ἐροῦσιν οἱ προσκυνο ῦντες Αἰγύπτιοι καὶ Αἰθίοπες καὶ οἱ Σαβαΐμ. Εἰσάγει δὲ διὰ τούτων ὁ λόγος ἀλλόφυλα ἔθνη λέγον τα ὅτι μέχρι τοῦ νῦν ἐπλανώμεθα καὶ οὐκ ἔγνωμέν σε τὸν ὄντως θεόν, τὸν ἀεὶ τοῦ Ἰσραὴλ σωτῆρα γενόμ ενον . Ἐπειδὴ δὲ οὐχ ἅπαντες ἔμελλον πιστεύειν τῷ σωτηρίῳ κηρύγματι, προλέγει καὶ περὶ τῶν ἀπιστ ούντων · 16Αἰσχυνθήσονται καὶ ἐντραπήσονται πάν τες οἱ ἀντικείμενοι αὐτῷ καὶ πορεύσονται ἐν αἰσχύνῃ. Καὶ μαρτυρεῖ τῷ λόγῳ τὰ πράγματα· καὶ γὰρ οἱ ἐξ Ἰουδαίων καὶ οἱ ἐξ ἐθνῶν ἀπιστήσαντες αἰσχύ νην ἔχουσι τῆς ἀπιστίας καρπόν. Ἐγκαινίζεσθε πρός με νῆσοι. Πάλιν τὰ ἔθνη καλεῖ· ἐπει δὴ γὰρ τοὺς τὴν ἤπειρον οἰκοῦντας ἔδειξε προσκυνοῦν τας, καὶ τοῖς νησιώταις εἰκότως ὑπισχνεῖται τὴν νεουργίαν. ∆ωρεῖται δὲ ταύτην τοῖς ἀνθρώποις τὸ πανάγιον βάπτισμα. 17Ἰσραὴλ σῴζεται ὑπὸ κυρίου |157 b| σωτηρίαν αἰώνιον, οὐκ αἰσχυνθήσονται οὐδὲ μὴ ἐντραπῶσιν ἕως τοῦ αἰῶνος. Εἰπάτωσαν Ἰουδαῖοι, πῶς αὐτοῖς οὗτος ὁ λόγος ἁρμόττει. Ὅτι γὰρ εἰς πᾶσάν εἰσι διεσπαρμένοι τὴν οἰκουμένην καὶ δουλεύουσι Ῥωμαίοις, οὐκ ἂν ἀρνηθεῖεν κἂν λίαν ὄντες ἀναίσχυντοι. ∆ῆλον τοίνυν ὡς τῶν εὐσεβῶν ὁ σύλλογος ὁ ἐξ ἐκείνων κεκλημένος, οἷος ἦν ὁ θεσπέσιος Παῦλος καὶ πρὸ τούτου ὁ τῶν ἀποστόλων χορὸς καὶ οἱ ἑβδομήκοντα μαθηταὶ καὶ οἱ ἑκατὸν εἴκοσιν, ὧν συνειλεγμένων ὁ μακάριος ἐδημηγόρησε Πέτρος, καὶ οἱ πεντακόσιοι, οἷς κατὰ ταὐτὸν ὁ κύριος μετὰ τὴν ἀνάστασιν ὤφθη, καὶ οἱ τρισχίλιοι καὶ αἱ πολλαὶ μυριάδες καὶ οἱ ἐν ἁπάσῃ πόλει ζωγρηθέντες ὑπὸ τῶν ἱερῶν ἀποστόλων, Ἰσραὴλ χρηματίζουσιν· οὗτοι γὰρ ἀληθῶς τῆς αἰωνίου σωτηρίας ἀπήλαυσαν. 18Οὕτως λέγει κύριος ὁ ποιήσας τὸν οὐρανόν, οὗτος ὁ θεὸς ὁ