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and to set shoemakers as teachers over philosophers and orators, to cultivate the whole inhabited world through twelve men and through men so few in number to fill all land and sea with the divine proclamation. 6Lift up your eyes to heaven and look upon the earth beneath, for heaven was established like smoke, but the earth will grow old like a garment, and those who dwell in it will perish just like these things. And from the heaven and from the earth and from the things above and from the things below, learn my power. For with great ease I both brought these things into being and again I will make them disappear. But my salvation will be forever, and my righteousness will not fail. This the Lord also said in the holy gospels: "Heaven and earth will pass away, but my words will not pass away." 7Hear me, you who know judgment, my people <in whose> heart is my law. He is still speaking to those who have believed in him, exhorting them to keep the law which they received. And he mentioned this a short while before: "For," he said, "a law will go forth from me and my judgment as a light to the nations." Thus also in the holy gospels the Lord said: "Let these words sink into your minds." Do not fear the reproach of men, and in their reviling do not be overcome. 8For like a garment they will be consumed by time, and like wool they will be devoured by a moth, but my righteousness will be forever, and my salvation for generations of generations. These things the Lord also said in the divine gospels: "Do not be afraid of those who kill the body, but cannot kill the soul," and again: "So do not be afraid of them," and elsewhere: "Blessed are you, when they reproach you and persecute you and, lying, say every evil word against you for my sake; rejoice and be glad, because your reward is great in the heavens." Thus here too the prophetic word showed that those who reproach and insult the heralds of the truth are like garments and wool consumed by a moth, but the salvation and righteousness of those who are reproached is infinite and indestructible. Here, having concluded the prophecy about the new people, he transfers the discourse to another subject and foretells to Jerusalem the return from Babylon. It must be known, however, that these things and those were not prophesied at the same time, but sometimes those things, sometimes these things, and later, having been put together, they became one book. 9Awake, awake, Jerusalem, and put on the strength of your arm. To her as one fallen and lying prostrate he offers these words and exhorts her to take up her former power. Awake as in the beginning of days, as a generation of an age. Be renewed, he says, and become again as you were, brilliant and conspicuous. Are you not the one who cut down arrogance, |165 b| the one who struck down the dragon? Some of the copies, instead of "the one who cut down arrogance," have "the one who hewed out breadth," and thus also Theodotion rendered it, but Aquila: "Are you not he who hewed out the onslaught?" For he transferred the discourse from the city to the people. And he calls Pharaoh "arrogance" and "onslaught" and "dragon." And if someone should understand this as Sennacherib, he would not miss the truth; for that one said: "I do not know the Lord, and I will not send Israel away," and this one again, raging, cried out: "Let not your God <in whom you trust> deceive you," that he will deliver Israel from my hand. But nevertheless He delivered both that one and this one to punishment. And "breadth" also signifies arrogance; for the same prophet said concerning the Assyrian from the person of God: "I will punish the great mind of the king of the Assyrians." 10Are you not the one who dried up the sea, the water of the great deep? He calls the multitude of the Egyptians "sea." And if anyone should wish the Assyrians to be so named, the statement is not far from the truth. The one who made the depths of the sea, a way of passage for the rescued 11and redeemed? He said these things concerning the Red Sea, which having been divided in two, Israel enjoyed salvation. And he reminds them of these things, so that they might be confident concerning the things to come

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καὶ σκυτοτόμους διδασκάλους ἐπιστῆσαι φιλοσόφοις καὶ ῥήτορσι, τὸ δι' ἀνδρῶν δυοκαίδεκα πᾶσαν γεωργῆσαι τὴν οἰκουμένην καὶ δι' ἀνθρώ πων οὕτως εὐαριθμήτων πᾶσαν γῆν καὶ θάλατταν ἐμπλῆσαι τοῦ θείου κηρύγματος. 6Ἄρατε εἰς τὸν οὐρανὸν τοὺς ὀφθαλμοὺς ὑμῶν καὶ ἐμβλέψατε εἰς τὴν γῆν κάτω, ὅτι ὁ οὐρανὸς ὡς καπνὸς ἐστερεώθη, ἡ δὲ γῆ ὡς ἱμάτιον παλαιωθήσεται, οἱ δὲ κατοι κοῦντες αὐτὴν ὥσπερ ταῦτα ἀπολοῦνται. Καὶ ἀπὸ τοῦ οὐρανοῦ καὶ ἀπὸ τῆς γῆς καὶ ἀπὸ τῶν ἄνω καὶ ἀπὸ τῶν κάτω τὴν ἐμὴν καταμάθετε δύναμιν. Μετὰ πολλῆς γὰρ εὐκολίας καὶ παρήγαγον ταῦτα καὶ πάλιν ἀφανιῶ. Τὸ δὲ σωτήριόν μου εἰς τὸν αἰῶνα ἔσται, καὶ ἡ δικαιοσύνη μου οὐ μὴ ἐκλείπῃ. Τοῦτο καὶ ἐν τοῖς ἱ εροῖς εὐαγγελίοις ὁ κύριος ἔφη· «Ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν.» 7Ἀκούετέ μου οἱ ἰδόντες κρίσιν, λαός μου <οὗ> ὁ νόμος μου ἐν τῇ καρδίᾳ ὑμῶν. Ἔτι τοῖς εἰς αὐτὸν πεπιστευ κόσι διαλέγεται παρεγγυῶν φυλάττειν ὃν ἐδέξαντο νόμον. Τούτου δὲ καὶ πρὸ βραχέος ἐμνήσθη· «Νόμος» γὰρ ἔφη «παρ' ἐμοῦ ἐξελεύσεται καὶ ἡ κρίσις μου εἰς φῶς ἐθνῶν.» Οὕτω κἀν τοῖς ἱεροῖς εὐαγγελίοις ὁ κύριος ἔφη· «Θέσθε ὑμεῖς τοὺς λόγους τούτους εἰς τὴν διάνοιαν ὑμῶν.» Μὴ φοβεῖσθε ὀνειδισμὸν ἀνθρώπων καὶ ἐν τῷ φαυλισμῷ αὐτῶν μὴ ἡττᾶσθε. 8Ὡς γὰρ ἱμάτιον βρωθήσονται ὑπὸ χρόνου καὶ ὡς ἔρια καταβρωθήσονται ὑπὸ σητός, ἡ δὲ δικαιοσύνη μου εἰς τὸν αἰῶνα ἔσται, τὸ δὲ σωτήριόν μου εἰς γενεὰς γενεῶν. Ταῦτα καὶ ἐν τοῖς θείοις εὐαγγελίοις ὁ κύριος ἔφη· «Μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτενόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι», καὶ πάλιν· «Μὴ οὖν φοβηθῆτε αὐτούς», καὶ ἑτέρωθι· «Μακάριοί ἐστε, ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσι καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ· χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς.» Οὕτω κἀνταῦ θα ὁ προφητικὸς ἔδειξε λόγος τοὺς ὀνειδί ζοντας καὶ προπηλακίζοντας τῆς ἀληθείας τοὺς κ ήρυκας ἱματίοις καὶ ἐρίοις ἐοικότας ὑπὸ σητὸς δαπανωμένοις, τὴν δὲ τῶν ὀνειδιζομένων σωτηρί αν καὶ δικαιοσύνην ἄπειρον καὶ ἀνώλεθρον. Ἐνταῦθα συμπεράνας τὴν περὶ τοῦ νέου λαοῦ πρό ρρησιν εἰς ἑτέραν ὑπόθεσιν μεταφέρει τὸν λόγον καὶ προλέγει τῇ Ἱερουσαλὴμ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον . Ἰστέον μέντοι ὡς οὐχ ὁμοῦ ταῦτα κἀκεῖνα προηγόρευτο ἀλλὰ ποτὲ μὲν ἐκεῖνα ποτὲ δὲ ταῦτ α καὶ ὕ στερον συντ εθέ ντα μία βίβλος ἐγένετο. 9Ἐξεγείρου ἐξεγείρου Ἱερουσαλὴμ καὶ ἔνδυσαι τὴν ἰσχὺν τοῦ βραχίονός σου. Ὡς πεπτωκυίᾳ καὶ κειμένῃ ταῦτα προσφέρει τὰ ῥήματα καὶ παρεγγυᾷ τὴν προτέραν ἀναλαβεῖν δύναμιν. Ἐξεγείρου ὡς ἐν ἀρχῇ ἡμερῶν, ὡς γενεὰ αἰῶνος. Ἀνακαινίσθητί φησι καὶ γενοῦ πάλιν οἵαπερ ἦσθα λαμπρὰ καὶ περίβλεπτος. Οὐ σὺ εἶ ἡ κατακόψασα ἀλαζονείαν, |165 b| ἡ κατα στρώσασα δράκοντα; Ἔνια τῶν ἀντιγράφων ἀντὶ τοῦ· ἡ κατακόψασα ἀλαζονείαν, «ἡ λατομήσασα πλάτος» ἔχει , οὕτω δὲ καὶ ὁ Θεοδοτίων ἐξέδωκεν, ὁ δὲ Ἀκύλας· «Μήτι οὐ σὺ εἶ αὐτὸς ὁ λατομήσας ὅρμημα;» Μετήνεγκε γὰρ ἀπὸ τῆς πόλεως πρὸς τὸν λαὸν τὸν λόγον. Ἀλαζονείαν δὲ καὶ ὅρμημα καὶ δράκοντα τὸν Φαραὼ καλεῖ. Καὶ τὸν Σενναχηρὶμ δὲ εἴ τις νοήσοι, οὐκ ἂν ἁμάρτοι τῆς ἀληθείας· καὶ γὰρ ἐκεῖνος ἔλεγεν· «Οὐκ οἶδα τὸν κύριον καὶ τὸν Ἰσραὴλ οὐκ ἐξαποστελῶ», καὶ οὗτος πάλιν μεμηνὼς ἐβόα· «Μή σε ἀπατάτω ὁ θεός σου <ἐφ' ᾧ σὺ πέποιθας> ἐπ' αὐτῷ», ὅτι ῥύσεται τὸν Ἰσραὴλ ἐκ χειρός μου. Ἀλλ' ὅμως κἀκεῖνον καὶ τοῦτον τιμωρίᾳ παρέδωκεν. Καὶ τὸ πλάτος δὲ τὴν ἀλαζονείαν σημαίνει· καὶ γὰρ ὁ αὐτὸς προφήτης περὶ τοῦ Ἀσσυρίου ἐκ προσώπου τοῦ θεοῦ ἔφη· «Ἐπισκέψομαι ἐπὶ τὸν νοῦν τὸν μέγαν, τὸν βασιλέα τῶν Ἀσσυρίων.» 10Οὐ σὺ εἶ ἡ ἐρημώσασα θάλασσαν, ὕδωρ ἀβύσσου πλῆθος; Θάλασσαν τὸ τῶν Αἰγυπτίων πλῆθος καλεῖ. Εἰ δὲ καὶ τοὺς Ἀσσυρίους τις οὕτω ὠνομάσθαι βούλοιτο, οὐ πόρρω τῆς ἀληθείας ὁ λόγος. Ἡ θεῖσα τὰ βάθη τῆς θαλάσσης, ὁδὸν διαβάσεως ἐρρυσμένοις 11καὶ λελυτρωμένοις; Περὶ τῆς Ἐρυθρᾶς Θαλάττης ταῦτα ἔφη, ἧς διχῇ διαιρεθείσης ὁ Ἰσραὴλ τῆς σωτηρίας ἀπήλαυσεν. Ἀναμι μν ῄσκει δὲ τούτων αὐτούς, θαρρῆσαι περὶ τῶν μελλόντων