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to the traditions of the elders, as has been said. κβκδʹ. 9Therefore thus says the Lord concerning the house of Jacob, whom he set apart from Abraham. Not now shall Jacob be ashamed, nor now shall Israel change his countenance; but when they see their children, my works, for my sake they shall hallow my name9, etc. The word is still to the same people, who he says are called the house of Jacob. Whom, not being worthy of the God-loving Abraham, God alienated, having set them apart, according to the words: "If you were Abraham's children, you would do the works of Abraham." But instead of, "Whom he set apart from Abraham," Symmachus rendered, "Who redeemed Abraham," showing that he did not redeem these to whom he directs his words. He says therefore, that at the time when the calling of the Gentiles and our own rejection is prophesied, you do not blush, he says, as if not believing it will happen. But indeed the time of the outcome will make you. For your children, he says, will be ashamed, seeing the God of Jacob 2257 praised by foreigners, who have fear toward him. And yet formerly they were wandering and accusing the divine providence, they will learn to obey. And being able to say nothing sound about God, they will speak peace, having been delivered from the war against him. But Symmachus says: But when he sees his children, the work of my hands in his midst, they hallow my name, and they will hallow the Holy One of Jacob, and they will proclaim the God of Israel mighty, and those who have erred in spirit will learn understanding, and the murmurers will learn instruction. And some have explained it thus: Since God had foretold the destruction of those from Israel, it was likely that some would suppose this to be false, seeing the remnant being saved. He foretells therefore that they too will be saved through faith: "For when, he says, the fullness of the Gentiles has come in, then all Israel will be saved." And he says that the race from Abraham and Jacob is a people chosen from all the nations and a special inheritance of God. But they will not recognize their own sin at the same time as they act insolently against Christ. Nor will they change their countenance to choose to think better things. But when their sons see my works, seeing the world under heaven called to the worship of God, then they will consider the truly holy God to be such, and they will fear me, and they will live. For it is written that the fear of the Lord gives life. This will be understanding for those who once were led astray. Who also murmured against Christ, sometimes saying: You are not yet fifty years old, and you have seen Abraham? and at other times that he broke the Sabbath, bringing the shadow to reality. And that he called God his own Father, making himself equal to God. And they stammered, saying nothing correct about Christ. But they will speak peace to him, saying: Lord, our God, possess us; besides you we know no other; we name "your name." CHAP. 30. 1-5. 9Woe, apostate children, thus says the Lord, You have made a plan, but not through me, and covenants, but not through my spirit, to add sins upon sins, you who are proceeding to go down into Egypt9, etc. Having completed the things concerning the crown of pride, now, as the children of the Hebrews say, he speaks about the time of Jeremiah, in which, when the city was captured, those who were left in Judea fled to Egypt in fear of the Babylonians, while Jeremiah forbade it, whom indeed they had consulted, seeking to learn through him what seemed good to God. But when he said that God would be gracious to those who remained in Judea, but if they fled to Egypt, they would all be utterly destroyed, they said, You speak lies 2260, persuaded by Baruch who hates us, but you do not report the words of God. Therefore, having taken him along with Baruch, they all went down into Egypt. Isaiah now foretells these things, having been born almost one hundred and fifty years before Jeremiah. And he laments those who disobeyed Jeremiah, and calls them apostates, who were previously enrolled in the order of children, but apostatized from God to impiety, and the slaughter of children, and disobedience to the things spoken by him. But the saying, "But they did not ask me," seems to be contrary to history. For they asked through Jeremiah. But not as those who ought

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ταῖς τῶν πρεσβυτέρων, ὡς εἴρηται, παραδόσεσιν. κβκδʹ. 9∆ιὰ τοῦτο τάδε λέγει Κύριος ἐπὶ τὸν οἶκον Ἰακὼβ, ὃν ἀφώρισεν ἐξ Ἀβραάμ. Οὐ νῦν αἰσχυνθήσεται Ἰακὼβ, οὐδὲ νῦν τὸ πρόσωπον μεταβαλεῖ Ἰσραήλ· ἀλλ' ὅταν ἴδωσι τὰ τέκνα αὐτῶν τὰ ἔργα μου, δι' ἐμὲ ἁγιάσουσι τὸ ὄνομά μου9, κ.τ.λ. Ἔτι πρὸς τοὺς αὐτοὺς ὁ λόγος, οὕς φησι καλεῖσθαι οἶκον Ἰακώβ. Ὃν οὐκ ἀξίοντα τοῦ θεοφιλοῦς Ἀβραὰμ, ἀπηλλοτρίωσεν ἀφορίσας Θεὸς, κατὰ τό· "Εἰ τέκνα τοῦ Ἀβραὰμ ἦτε, τὰ ἔργα τοῦ Ἀβραὰμ ἐποιεῖτε." Ἀντὶ δὲ τοῦ, Ὃν ἀφώρισεν ἐξ Ἀβραὰμ,Ὁ λυτρωσάμενος τὸν Ἀβραὰμ, ἐξέδωκε Σύμμαχος, δηλῶν ὡς οὐ τούτους ἐλυτρώσατο, πρὸς οὓς ἀποτείνεται. Φησὶν οὖν, ὡς Προφητευομένης τῆς τῶν ἐθνῶν κλήσεως, καὶ τῆς ἡμετέρας ἀποβολῆς καθ' ὃν προφητεύεται ταῦτα καιρὸν, οὐκ ἐρυθριᾶτε φησὶν, ὡς ἂν μὴ πιστεύοντες ἔσεσθαι. Ἀλλ' οὖν ὑμᾶς ὁ τῆς ἐκβάσεως ποιήσει καιρός. Τὰ γὰρ ὑμέτερα τέκνα, φησὶν, αἰσχυνθήσονται, τὸν Θεὸν Ἰακὼβ ὁρῶντες 2257 ὑπ' ἀλλοφύλων ὑμνούμενον, φόβον ἐχόντων τὸν πρὸς αὐτόν. Καίτοι πρώην ἦσαν πλανώμενοι, καὶ τῆς θείας κατηγοροῦντες προνοίας, ὑπακούειν μαθήσονται. Καὶ μηδὲν ὑγιὲς περὶ Θεοῦ λέγειν δυνάμενοι, λαλήσουσιν εἰρήνην τοῦ πρὸς αὐτὸν ἀπηλλαγμένοι πολέμου. Ὁ δὲ Σύμμαχός φησιν· Ἀλλ' ὅταν ἴδῃ τὰ τέκνα αὐτοῦ ἔργα χειρῶν μου ἐν μέσῳ αὐτοῦ, ἁγιάζονται τὸ ὄνομά μου, καὶ ἁγιάσουσι τὸν ἅγιον Ἰακὼβ, καὶ τὸν Θεὸν Ἰσραὴλ κραταιώσουσι, καὶ μαθήσονται οἱ πεπλανημένοι τῷ πνεύματι σύνεσιν, καὶ γογγυσταὶ μαθήσονται παιδείαν. Οὕτω δέ τινες ἐξηγήσαντο· Τοῦ Θεοῦ προειρηκότος τῶν ἐξ Ἰσραὴλ τὴν ἀπώλειαν, εἰκὸς ἦν τοῦτο ψευδὲς ὑπονοῆσαί τινας, σωθὲν ὁρῶντας τὸ ἐγκατάλειμμα. Προλέγει τοίνυν, ὡς καὶ αὐτοὶ σωθήσονται διὰ πίστεως· "Ὅτ' ἂν γὰρ, φησὶ, τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε, πᾶς Ἰσραὴλ σωθήσεται." Ἐκ πάντων δὲ τῶν ἐθνῶν ἐξειλεγμένον λέγει καὶ Θεοῦ κλῆρον ἐξαίρετον γένος τὸ ἐξ Ἀβραάμ τε καὶ Ἰακώβ. Οὐκ ἐπιγνώσονται δὲ τὴν ἑαυτῶν ἁμαρτίαν ἅμα τῷ παροινῆσαι κατὰ Χριστοῦ. Οὐδὲ μεταβαλοῦσι τὸ πρόσωπον ἐπὶ τὸ φρονεῖν αἱρεῖσθαι τὰ κρείττονα. Ἀλλ' ὅτ' ἂν οἱ τούτων υἱοὶ θεάσωνταί μου τὰ ἔργα, τὴν ὑπουράνιον κληθεῖσαν ὁρῶντες εἰς θεοσέβειαν, τότε τὸν ὄντως ἅγιον Θεὸν τοιοῦτον εἶναι νομίσουσι, καὶ φοβηθήσονταί με, καὶ ζήσονται. Γέγραπται γὰρ, ὡς ὁ φόβος Κυρίου ζωὴν ποιεῖ. Τοῦτο σύνεσις ἔσται τοῖς πεπλανημένοις ποτέ. Οἳ καὶ κατὰ Χριστοῦ διεγόγγυζον, ποτὲ μὲν λέγοντες· πεντήκοντα ἔτη οὔπω ἔχεις, καὶ Ἀβραὰμ ἑώρακας; ποτὲ δὲ ὅτι τὸ Σάββατον ἔλυε, προσφέρων τὴν σκιὰν εἰς ἀλήθειαν. Καὶ ὅτι πατέρα ἴδιον ἔλεγεν, τὸν Θεὸν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ. Ἐψέλλιζον δὲ μηδὲν ὀρθὸν εἰπόντες περὶ Χριστοῦ. Ἀλλ' εἰρήνην λαλήσουσι πρὸς αὐτὸν λέγοντες· Κύριε, ὁ Θεὸς ἡμῶν, κτῆσαι ἡμᾶς· ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν· "Τὸ ὄνομά σου" ὀνομάζομεν. ΚΕΦΑΛ. Λʹ. αεʹ. 9Οὐαὶ, τέκνα ἀποστάται, τάδε λέγει Κύριος, Ἐποιήσατε βουλὴν οὐ δι' ἐμοῦ, καὶ συνθήκας οὐ διὰ τοῦ πνεύματός μου, προσθεῖναι ἁμαρτίας ἐφ' ἁμαρτίας, οἱ πορευόμενοι καταβῆναι εἰς Αἴγυπτον9, κ.τ.λ. Τὰ περὶ τοῦ στεφάνου πληρώσας τῆς ὕβρεως, νῦν ὡς καὶ παῖδες Ἑβραίων φασὶ, τὰ περὶ τοῦ κατὰ τὸν Ἱερεμίαν λέγει καιροῦ, καθ' ὃν ἁλούσης τῆς πόλεως, οἱ περιλειφθέντες ἐν Ἰουδαίᾳ φόβῳ τῶν Βαβυλωνίων εἰς Αἴγυπτον φεύγουσιν, ἀπαγορεύοντος Ἱερεμίου, ᾧ δὴ καὶ συνεβουλεύσαντο δι' αὐτοῦ μαθεῖν ἀξιοῦντες ὅπερ ἐδόκει Θεῷ. Εἰπόντος δὲ μένουσιν ἐν Ἰουδαίᾳ γενήσεσθαι τὸν Θεὸν εὐμενῆ, εἰ δὲ προσφύγωσιν Αἰγύπτῳ, πάντας ἄρδην ἀπολέσθαι, Ψεύδη λαλεῖς 2260 ἔφασκον, ὑπὸ Βαροὺχ μισοῦντος ἡμᾶς πεπεισμένος, ἀλλ' οὐχὶ λόγους ἀπαγγέλλεις Θεοῦ. ∆ιὸ μετὰ τοῦ Βαροὺχ αὐτὸν εἰληφότες, κατέβησαν πάντες εἰς Αἴγυπτον. Ταῦτα προλέγει νῦν Ἡσαΐας σχεδὸν πρὸ πεντήκοντα καὶ ἑκατὸν ἐτῶν Ἱερεμίου γενόμενος. Θρηνεῖ δὲ τοὺς ἀπειθήσαντας Ἱερεμίᾳ, καὶ ἀποστάτας καλεῖ τέκνων ἐγκαταλεγέντας τάξει τὸ πρότερον, ἀποστάντας δὲ Θεοῦ πρὸς ἀσέβειαν, καὶ τέκνων σφαγὴν, καὶ ἀπείθειαν τῶν ὑπ' αὐτοῦ λεγομένων. ∆οκεῖ δὲ παρ' ἱστορίαν τὸ λέγειν, Ἐμὲ δὲ οὐκ ἐπηρώτησαν. Ἠρώτησαν γὰρ δι' Ἱερεμίου. Ἀλλ' οὐχὡς ἔδει τοὺς