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enjoining. For this is what follows indicates: For by the Lord they shall be turned back and shall come to Zion with gladness and everlasting joy; for on their head is praise, and gladness shall take hold of them, pain and grief and groaning have fled away. And he signified in advance both the return and the joy and gladness that would take hold of the believers after the incarnation of our Savior. For from those who have genuinely believed in him, pain and grief and groaning have fled away. Then, from the quality of the person, he instills courage. 12I am, I am he that comforts you, he who did those previous wonders, who delivered Pharaoh with his army to the sea, who struck down the many myriads of the Assyrians by one angel. Then he reminds her of her noble birth and enjoins her to take to heart the divine care and to cast off fear: Know who you are, that you were afraid of a mortal man and of a son of man, who have withered like grass, 13and have forgotten God who made you, who made the heaven and founded the earth, and you were afraid continually all the days of the face of the anger of him that afflicts you, in the way he planned to take you away. You, he says, cooperated with the enemies and fulfilled their purpose, fearing them but being unmindful of me who am the creator of all things, from whom you have received countless pledges of power. And you feared a mortal and corruptible man, but you did not look upon your own worth, nor did you seek my aid. And now where is the anger of him that afflicts you? 14For in your being saved, he will not stand nor will he delay. For to you I will extend salvation, but him I will deliver to utter destruction. And he shall not put to death for destruction. For I will not permit you to be delivered to complete punishment, but I "will strike and I will heal." And his bread shall not fail. 15For I am the Lord your God, who stirs up the sea and makes its waves roar, the Lord of Sabaoth is my name. The phrase: his bread will not fail, is added in the Septuagint with an asterisk. The saying means that even in the captivity itself they enjoyed divine care, with God providing for their needs without want. For I, he says, both stir up the sea and rouse the waves. And he who does these things, I will also stir up the sea of the Babylonians and will raise up against them the waves of their enemies. 16I will put my words into your mouth. By deeds I will teach you the truth of the words. And under the shadow of my hand I will cover you, by which I established the heaven and founded the earth, and I will say to Zion: you are my people |166 a|. The remembrance of the creation is sufficient to show the power of the energy, which he promised to impart to them; for he has called the energy a hand. 17Awake, awake, stand up, O Jerusalem, which has drunk from the hand of the Lord the cup of his wrath; for the cup of falling, the goblet of my wrath, you have drunk and drained, 18and there was none to comfort you from among all the children whom you have borne, and there was none to take you by the hand from among all the sons whom you have raised. He calls the punishment a cup; for it too is stupefying like drunkenness. Of this cup the blessed David also makes mention, and he says thus: "For in the hand of the Lord there is a cup of unmixed wine, full of mixture; and he has poured out from this to that"—for sometimes he punishes these, and sometimes those—, "but its dregs have not been emptied; all the sinners of the earth shall drink." Of these things the divine Jeremiah also makes mention: "Thus," he says, "the Lord God said to me: Take this cup of unmixed wine from my hand and you shall make all the nations drink it, to whom I send you, and they shall drink and vomit and be mad." And teaching what he calls a cup, he added: "Because of my sword which I will send among them." Then he adds that "I took the cup from the hand of the Lord and made all the nations drink, to whom the Lord sent me, the

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παρεγγυῶν. Τοῦτο γὰρ δηλοῖ τὰ ἑξῆς· Ὑπὸ γὰρ κυρίου ἀποστραφήσονται καὶ ἥξουσιν εἰς Σιὼν μετ' εὐφροσύνης καὶ ἀγαλλιάματος αἰωνίου· ἐπὶ γὰρ τῆς κεφαλῆς αὐτῶν αἴνεσις, καὶ εὐφρο σύνη καταλήψεται αὐτούς, ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός. Καὶ τὴν ἐπάνοδον προεδήλωσε καὶ τὴν καταλη ψομένην τοὺς πιστεύοντας ἀγαλλίασιν καὶ εὐφρο σύν ην μετὰ τὴν τοῦ σωτῆρος ἡμῶν ἐνανθρώπησιν. Ἀπὸ γὰρ τῶν εἰς αὐτὸν γνησίως πεπιστευκότων ἀ πέ δρα ὀδύνη καὶ λύπη καὶ στεναγμός. Εἶτα ἀπὸ τῆς τοῦ προσώπου ποιότητος τὸ θάρσος ἐντίθησιν. 12Ἐγώ εἰμι ἐγώ εἰμι ὁ παρακαλῶν σε αὐτός, ὁ τὰ πρότερα ἐκεῖνα πεποιηκὼς τὰ παράδοξα, ὁ τὸν Φαραὼ σὺν τῇ στρατιᾷ παραδεδωκὼς τῇ θαλάττῃ, ὁ τὰς πολλὰς τῶν Ἀσσυρίων μυριάδας δι' ἑνὸς ἀγγέλου κατακοντίσας. Εἶτα τῆς εὐγενείας αὐτὴν ἀναμιμνῄσκει καὶ τὴν θείαν κηδεμονίαν εἰς νοῦν λαβεῖν παρεγγυᾷ καὶ ἀπορρῖψαι τὸ δέος· Γνῶθι τίς οὖσα ἐφοβήθης ὑπὸ ἀνθρώπου θνητοῦ καὶ ἀπὸ υἱοῦ ἀνθρώπου, οἳ ὡσεὶ χόρτος ἐξηράνθησαν, 13καὶ ἐπελάθου τὸν θεὸν τὸν ποιήσαντά σε, τὸν ποιήσαντα τὸν οὐρανὸν καὶ τὴν γῆν θεμελιώσαντα, καὶ ἐφοβοῦ ἀεὶ πάσας τὰς ἡμέρας τὸ πρόσωπον τοῦ θυμοῦ τοῦ θλίβοντός σε, ὃν τρόπον ἐβουλεύσατο τοῦ ἆραί σε. Σύ φησι συνήργησας τοῖς πολεμίοις καὶ τὸν ἐκείνων πεπλήρωκας σκοπόν, ἐκείνους μὲν δείσασα ἐμοῦ δὲ ἀμνημονήσασα ὃς τῶν ἁπάντων ὑπάρχω δημιουργός, παρ' οὗ μυρί α τῆς δυ νά μεως ἐνέχυρα δέδεξαι. Καὶ ἄνθρωπον μὲν θνητὸν καὶ φθαρτὸν ἐφοβήθης, εἰς δὲ τὴν οἰκεία ν οὐ κ ἀπ έ βλε ψας ἀξίαν οὐδὲ τὴν ἐμὴν ἐπικουρίαν ἐζήτησας. Καὶ νῦν ποῦ ὁ θυμὸς τοῦ θλίβοντός σε; 14Ἐν γὰρ τῷ σῴζεσθαί σε οὐ στήσεται οὐδὲ χρονιεῖ. Σοὶ μὲν γὰρ ὀρέξω τὴν σωτηρίαν, ἐκεῖνον δὲ παραδώσω πανωλεθρίᾳ. Καὶ οὐ θανατώσει εἰς διαφθοράν. Οὐ γὰρ συγχωρήσω παντελεῖ σε τιμωρίᾳ παραδοθῆναι, ἀλλ' ἐγὼ «πατάξω κἀγὼ ἰάσομαι». Καὶ οὐ μὴ ὑστερήσῃ ὁ ἄρτος αὐτοῦ. 15ὅτι ἐγώ εἰμι κύριος ὁ θεός σου ὁ ταράσσων τὴν θάλασσαν καὶ ἠχῶν τὰ κύματα αὐτῆς, κύριος Σαβαὼθ ὄνομά μοι. Τό· οὐχ ὑστερήσει ὁ ἄρτος αὐτοῦ, παρὰ μὲν τοῖς Ἑβδομήκοντα μετὰ ἀστερίσκου πρόσκειται. Ση μαίνει δὲ ὁ λόγος ὅτι καὶ ἐν αὐτῇ τῇ αἰχμαλωσίᾳ τῆς θείας κηδεμονίας ἀπήλαυον, ἀνενδεῶς αὐτοῖς τοῦ θεοῦ τὰς χρείας πορίζοντος. Ἐγὼ γάρ φησι καὶ τὴν θάλατταν ταράττω καὶ τὰ κύματα διεγείρω. Ὁ δὲ ταῦ τα ποιῶν καὶ τῶν Βαβυλωνίων κυκήσω τὴν θάλατταν καὶ ἐπαναστήσω αὐτοῖς τῶν πολεμίων τὰ κύματα. 16Θήσω τοὺς λόγους μου εἰς τὸ στόμα σου. Ἔργοις σε διδάξω τὴν τῶν λόγων ἀλήθειαν. Καὶ ὑπὸ τὴν σκιὰν τῆς χειρός μου σκεπάσω σε, ἐν ᾗ ἔστησα τὸν οὐρανὸν καὶ ἐθεμελίωσα τὴν γῆν, καὶ ἐρῶ τῇ Σιών· λαός μου |166 a| εἶ σύ. Ἱκανὴ τῆς δημιουργίας ἡ μνήμη δεῖξαι τῆς ἐνεργείας τὴν δύναμιν, ἧς μεταδώσειν αὐτοῖς ἐπηγγείλατο· χεῖρα γὰρ τὴν ἐνέργειαν κέκληκεν. 17Ἐξεγείρου ἐξεγείρου ἐξανάστηθι Ἱερουσαλὴμ ἡ πιοῦσα ἐκ χειρὸς κυρίου τὸ ποτήριον τοῦ θυμοῦ αὐτοῦ· τὸ γὰρ ποτήριον τῆς πτώσεως, τὸ κόνδυ τοῦ θυμοῦ μου ἐξέπιες καὶ ἐξεκένωσας, 18καὶ οὐκ ἦν ὁ παρακαλῶν σε ἀπὸ πάντων τῶν τέκνων σου ὧν ἔτεκες, καὶ οὐκ ἦν ὁ ἀντιλαμβανόμενος τῆς χειρός σου ἀπὸ πάντων τῶν υἱῶν σου ὧν ὕψωσας. Ποτήριον τὴν τιμωρίαν καλεῖ· καρωτικὴ γὰρ καὶ αὐτὴ καθάπερ ἡ μέθη. Τοῦ ποτηρίου τούτου καὶ ὁ μακάριος μέμνηται ∆αυίδ, φησὶ δὲ οὕτως· «Ὅτι ποτήριον ἐν χειρὶ κυρίου οἴνου ἀκράτου, πλῆρες κεράσματος· καὶ ἔκλινεν ἐκ τούτου εἰς τοῦτο»-ποτὲ γὰρ τούτους κολάζει ποτὲ δὲ ἐκείνους-, «πλὴν ὁ τρυγίας αὐτοῦ οὐκ ἐξεκενώθη· πίονται πάντες οἱ ἁμαρτωλοὶ τῆς γῆς.» Μέμνηται ταῦτα καὶ ὁ θεῖος Ἱερεμίας· «Εἶπε» γάρ φησι «κύριος ὁ θεὸς πρός με· λάβε τὸ ποτήριον τοῦ οἴνου τοῦ ἀκράτου τούτου ἐκ χειρός μου καὶ ποτιεῖς αὐτὸ σύμπαντα τὰ ἔθνη, πρὸς ἃ ἐγὼ ἐξαποστελῶ σε πρὸς αὐτά, καὶ πίονται καὶ ἐξεμοῦνται καὶ ἐκμανήσονται.» Καὶ διδάσκων τί προσαγορεύει ποτή ριον, ἐπήγαγεν· «Ἀπὸ προσώπου τῆς μαχαίρας μου ἧς ἀποστελῶ ἀνὰ μέσον αὐτῶν.» Εἶτα ἐπάγει ὅτι «ἔλαβον τὸ ποτήριον ἐκ χειρὸς κυρίου καὶ ἐπότισα πάντα τὰ ἔθνη, πρὸς ἃ ἀπέστειλέ με κύριος πρὸς αὐτά, τὴν