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Jerusalem and the cities of Judah and its kings and its rulers, to make it a desolation and an impassable place and a hissing and a curse on this day," and so forth. Here, then, God says through the prophet: You have drunk to the dregs and drained the cup of falling, that is: You have endured the greatest punishment and neither kings, nor generals, nor the multitude of the army benefited you in any way, in whom you continually trusted. 19 These two things are contrary to you; who will grieve with you? He calls two things the bravery of the enemies and the desolation of those who would help; for the former attack nobly, while the latter flee cowardly. Falling and shattering. Again he introduced two things, both to fall and to be shattered. For there are times when someone falls, but is not struck. Famine and sword. Again a double punishment; for some were besieging from without, but the famine from within, destroying them, was harsher than the enemies. Who will comfort you? 20 Your sons, who are at a loss, who sleep at the head of every street like a half-boiled beet? Through sleep he showed their laziness, and through the vegetable, their cowardice. But the things that follow what has been said are harsher: Those full of the wrath of the Lord, enfeebled by the Lord your God. For through transgression they draw down wrath, and through wrath, becoming destitute of my providence, they are stripped of all strength. 21 Therefore, hear, you who are humbled and drunk, but not with wine. The accusation is greater; for drunkenness is worse than impiety. 22 Thus says the Lord your God, who judges his people. Through the names of intimacy he encourages. Behold, I have taken from your hand the cup of falling, the chalice of my wrath, and you will no longer drink it. He foretells the destruction of the Babylonians. For since Nebuchadnezzar came against them four times—first in the third year of Jehoiakim son of Josiah, second in the eleventh year of the same king, third in the time of Jeconiah son of Jehoiakim, and fourth in the time of Zedekiah—, he promises to no longer bring upon them the cup of punishment by means of the Babylonians. For they drank by means of these, and finally by means of the Romans, at which time they were completely stripped of divine care, both the histories teach and the events testify. Therefore, the phrase, "You will no longer drink it," he says with reference to the Babylonians. And what follows also makes this clear: 23 And I will give it into the hands of those who have wronged you and of those who have humbled you. This is like what was said by the blessed David: "And he poured from this to that." And here: No longer will you drink, but they; for you will return, but their kingdom will be destroyed. |166 b| Who said to your soul: 'Bow down, that we may pass over'; and you laid your back like the ground outside for those passing by. And he showed their arrogance and her affliction. For if, he says, you had called on my alliance, you would have been stronger than your enemies; but since you were unwilling to do this, you were humbled to the very ground. 52:1 Awake, awake, Zion, put on your strength, Zion, and you, put on your glory, Jerusalem the holy city, the uncircumcised and the unclean will no longer pass through you. He calls Jerusalem the lower city, and Zion the upper; and both constituted one city. To both, therefore, he promises renewal and, since its inhabitants had become captives, foreign nations passed through it fearlessly, he promises deliverance from them. 2 Shake off the dust and arise, and sit down, Jerusalem. He exhorts these things either to her as one destroyed or as one mourning and having sprinkled her head with dust. Loosen the bond from your neck, captive daughter of Zion. Bonds are characteristic of captives of war. Therefore, he has foretold freedom through release from bonds. 3 For thus says the Lord: You were sold for nothing, and you will not be redeemed with silver. For they were sold for their sins, but through the philanthropy of God they obtained release. 4 For thus says the Lord: My people went down to Egypt previously to sojourn there, and to

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Ἱερουσαλὴμ καὶ τὰς πόλεις Ἰούδα καὶ τοὺς βασιλεῖς αὐτῆς καὶ τοὺς ἄρχοντας αὐτῆς τοῦ θεῖναι αὐτὴν εἰς ἐρήμωσιν καὶ εἰς ἄβατον καὶ εἰς συριγμὸν καὶ εἰς κατάραν κατὰ τὴν ἡμέραν ταύτην» καὶ τὰ ἑξῆς. Κἀνταῦθα τοίνυν ὁ θεὸς διὰ τοῦ προφήτου φησίν· Τὸ ποτήριον τῆς πτώςεως ἐξέπιες καὶ ἐξεκένωσας, τουτέστι· Μεγίστην τιμωρίαν ὑπέμεινας καὶ οὐδὲν ὤνησάν σε οὐ βασιλ εῖς , οὐ στρατηγοί, οὐ τῆς στρατιᾶς τὸ πλῆθος, οἷς διετέλεις θαρροῦσα. 19∆ύο ταῦτα ἀντικείμενά σοι· τίς σοι συλλυπηθήσεται; ∆ύο καλεῖ τῶν πολεμίων τὴν ἀνδρείαν καὶ τῶν ἐπικουρούντων τὴν ἐρημίαν· οἱ μὲν γὰρ γενναίως ἐπίασιν, οἱ δὲ ἀνάνδρως φεύγουσιν. Πτῶμα καὶ σύντριμμα. Πάλιν δύο εἰσήγαγε, καὶ τὸ πεσεῖν καὶ τὸ συντριβῆναι. Ἔστι γὰρ ὅτε καταπίπτει μέν τις, οὐ πλήττεται δέ. Λιμὸς καὶ μάχαιρα. Πάλιν διπλῆ τιμωρία· οἱ μὲν γὰρ ἔξωθεν ἐπολιόρκουν, τῶν δὲ πολεμίων χαλεπώτερος ἦν ὁ λιμὸς ἔνδοθεν αὐτοὺς διαφθείρων. Τίς σε παρακαλέσει; 20Οἱ υἱοί σου οἱ ἀπορούμενοι οἱ καθεύδοντες ἐπ' ἄκρου πάσης ἐξόδου ὡς σεῦτλον ἡμίεφθον; Ἔδειξεν αὐτῶν διὰ μὲν τοῦ ὕπνου τὸ ῥᾴθυμον διὰ δὲ τοῦ λαχάνου τὸ ἄνανδρον. Τῶν δὲ προειρημένων τὰ ἐπαγόμενα χαλεπώτ ερα · Οἱ πλήρε<ι>ς θυμοῦ κυρίου, ἐκλελυμένοι διὰ κυρίου τοῦ θεοῦ σου. ∆ιὰ μὲν γὰρ τῆς παρανομίας τὴν ὀργὴν ἐπισπῶνται, διὰ δὲ τὴν ὀργὴν ἔρημοι τῆς ἐμῆς γινόμενοι προμηθείας πάσης ἰσχύος γυμνοῦνται. 21∆ιὰ τοῦτο ἄκουε τεταπεινωμένη καὶ μεθύουσα οὐκ ἀπὸ οἴνου. Μείζων ἡ κατηγορία· χαλεπωτέρα γὰρ τῆς ἀσεβείας ἡ μέθη. 22Οὕτως λέγει κύριος ὁ θεός σου ὁ κρίνων τὸν λαὸν αὐτοῦ. ∆ιὰ τῶν τῆς οἰκειότητος ὀνομάτων ψυχαγωγεῖ. Ἰδοὺ εἴληφα ἐκ τῆς χειρός σου τὸ ποτήριον τῆς πτώσεως, τὸ κόνδυ τοῦ θυμοῦ μου, καὶ οὐ προσθήσῃ ἔτι πιεῖν αὐτό. Τὴν τῶν Βαβυλωνίων καθαίρεσιν προδηλοῖ. Ἐπειδὴ γὰρ τετράκις αὐτοῖς ἐπῆλθεν ὁ Ναβουχοδονόσορ-πρῶτον μὲν ἐν τῷ τρίτῳ ἔτει Ἰωακὶμ τοῦ υἱοῦ Ἰωσίου, δεύτερον δὲ ἐν τῷ ἑνδεκάτῳ τοῦ αὐτοῦ βασιλέως, τρίτον δὲ ἐπὶ Ἰεχονίου τοῦ υἱοῦ Ἰωακίμ, τὸ δὲ τέταρτον ἐπὶ Σεδεκίου-, ἐπαγγέλλεται μηκέτι προσοίσειν αὐτοῖς διὰ τῶν Βαβυλω νίων τὸ τῆς τιμωρίας ποτήριον. Ὅτι γὰρ διὰ τούτων ἔπιον καὶ τὸ τελευταῖον διὰ Ῥωμαίων, ἡνίκα καὶ παντελῶς τῆς θείας ἐγυμνώθησαν κηδεμ ονίας , καὶ αἱ ἱστορίαι διδάσκουσι καὶ τὰ πράγματα μαρτυρεῖ. Οὐκοῦν τό· Οὐ προσθήσῃ πιεῖν αὐτό, διὰ τῶν Βαβ υλωνίων λέγει. ∆ηλοῖ δὲ καὶ τὰ ἐπαγόμενα· 23Καὶ δώσω αὐτὸ εἰς τὰς χεῖρας τῶν ἀδικησάντων σε καὶ τῶν ταπεινωσάντων σε. Τούτῳ ἔοικε τὸ ὑπὸ τοῦ μακαρίου εἰρημένον ∆αυίδ· «Καὶ ἔκλινεν ἐκ τούτου εἰς τοῦτο.» Κἀνταῦθα· Οὐκέτι σὺ πίῃ ἀλλ' ἐκεῖνοι· σὺ μὲν γὰρ ἐπανήξεις, ἡ δὲ ἐκείνων καταλυθήσεται βασιλεία . |166 b| Οἳ εἶπον τῇ ψυχῇ σου· Κύψον ἵνα παρέλθωμεν· καὶ ἔθηκας ἴσα τῇ γῇ τὰ μετάφρενά σου ἔξω τοῖς παραπορευομένοις. Καὶ τὸν ἐκεί νων ἔδειξε τῦφον καὶ τὴν ταύτης ταλαιπωρίαν. Εἰ γὰρ τὴν ἐμήν φησιν ἐκάλεσας συμμαχίαν, κρείττων ἂν ἐγένου τῶν πολεμούντων· ἐπειδὴ δὲ τοῦτο δρᾶσαι οὐκ ἠβουλήθης, ἄχρις αὐτῆς ἐταπεινώθης τῆς γῆς. 521Ἐξεγείρου ἐξεγείρου Σιών, ἔνδυσαι τὴν ἰσχύν σου Σιών, καὶ σὺ ἔνδυσαι τὴν δόξαν σου Ἱερουσαλὴμ ἡ πόλις ἡ ἁγία, οὐκέτι προστεθήσεται διελθεῖν διὰ σοῦ ἀπερίτμητος καὶ ἀκάθαρτος. Ἱερουσαλὴμ τὴν κάτω πόλιν καλεῖ, Σιὼν δὲ τὴν ἄνω· εἰς μίαν δὲ πόλιν ἐτέλουν ἀμφότεραι. Ἀμφο τέραις τοιγαροῦν τὴν ἀνανέωσιν ἐπαγγέλλεται καί, ἐπειδὴ τῶν οἰκητόρων αἰχμαλώτων γεγενημένων ἀδεῶς δι' αὐτῆς τὰ ἀλλόφυλα ἔθνη διῄει, τὴν τούτων ἀπαλλαγὴν ὑπισχ ν εῖται. 2Ἐκτίναξαι τὸν χοῦν καὶ ἀνάστηθι καὶ κάθισον Ἱερουσαλήμ. Ἢ ὡς καταλελυμένῃ ταῦτα παρεγγυᾷ ἢ ὡς πενθούσῃ καὶ χοῦν καταπεπασμένῃ τὴν κεφαλήν. Ἔκλυσον τὸν δεσμὸν τοῦ τραχήλου σου ἡ αἰχμάλωτος θυγάτηρ Σιών. Τῶν δορυ αλώτων ἴδια τὰ δεσμά. Τὴν ἐλευθερίαν τοίνυν διὰ τῆς τῶν δεσμῶν ἀπαλλαγῆς προδεδήλωκεν. 3Ὅτι τάδε λέγει κύριος· ∆ωρεὰν ἐπράθητε καὶ οὐ μετὰ ἀργυρίου λυτρωθήσεσθε. Ταῖς γὰρ ἁμ αρτίαις αὐτῶν ἐπρά θησαν, τῇ δὲ τοῦ θεοῦ φιλανθρωπίᾳ τῆς λύσεως ἔτυχον. 4Ὅτι οὕτως λέγει κύριος· Εἰς Αἴγυπτον κατέβη ὁ λαός μου τὸ πρότερον παροικῆσαι ἐκεῖ, καὶ εἰς