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the name of the Lord to be his manservants and maidservants and all who keep my Sabbaths from being profaned and hold fast to my covenant 7I will bring them to my holy mountain and make them joyful in my house of prayer, their burnt offerings and sacrifices will be accepted on my altar, for my house shall be called a house of prayer for all nations. He showed that the God of all is not God of the Jews only but also of the nations; for being the creator of all, he provides for all alike. For this very reason, when giving the law, he told the Jews also to love “the sojourner, for you were sojourners in the land of Egypt.” Here, however, through the foreigners who live according to the old law he opens the door of salvation to all nations. Thus, having made promises to the foreigners and the eunuchs, he foretells to the Jews the final siege carried out by the Romans. 8The Lord who gathers the dispersed of Israel said, that I will gather a gathering against him, 9all the wild beasts. He clearly showed that he foretells the final siege; for after the gathering of the dispersed and the return he threatened an army of beasts; and he calls them wild beasts because of their former impiety; and he also hints at their cruelty and savageness. And the blessed Daniel says the last beast is fearsome and exceedingly terrifying, having fearsome teeth and bronze claws, eating and crushing and trampling the rest with its feet. Come, eat, all you beasts of the forest. The Roman army was gathered from various nations; for at that time, ruling all of Europe and having made most of Asia subject to them, they had picked troops gathered from everywhere. For this reason the prophetic word says: Come, eat, all you beasts |171 b| of the forest. Some, however, took these things to refer to Gog and Magog, not having paid attention to the fact that those were consumed by god-sent plagues in the mountains of Judea, while these now being called to eat are roused up against others. Then he explains the lawless life of the Jews; 10See that they are all blinded, they did not know understanding. And so great is their blindness as not to recognize the sun of righteousness at high noon. All are dumb dogs, unable to bark. For against the demons they did not bark, but fawning on their enemies they received them as benefactors, but against their nurturer and savior they barked. Dreaming in bed, loving to slumber. He persisted with the metaphor, reproving the indolence of their mind. 11And the dogs are shameless in soul and do not know satiety. It seems to be somehow a contradiction; for if they do not bark but are continually sleeping, how do they have shamelessness? But, as I said, against their enemies they did not bark, but against the Creator they showed shamelessness, never having their fill of wickedness. And they are wicked and do not know understanding, all have followed their own ways, each according to his own advantage, from his very extremity. As for 'advantage', Aquila and Theodotion and Symmachus translated it as 'greed'. And the word accuses them that, having abandoned the divine way, they wandered into many-branching paths; for each traveled as he wished, choosing the grasping disposition. 12Come, let us take wine and let us revel in drunkenness, and tomorrow will be such a day, exceedingly great. These things they said to one another, being slaves to debauchery and gluttony and thinking that luxury would be for them a source of all good things. 571See how the righteous one has perished, and no man takes it to heart. Here he signified the Lord's cross; for he calls the Lord Christ righteous, who “committed no sin, neither was deceit found in his mouth.” And at the same time he also indicates the hardness of the hearts of those who crucified him; for he says none of them wished to comprehend the crime. And righteous men are taken away, and no one understands. For after the Lord

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τὸ ὄνομα κυρίου τοῦ εἶναι αὐτῷ εἰς δούλους καὶ δούλας καὶ πάντας τοὺς φυλασσομένους τὰ σάββατά μου μὴ βεβηλοῦν καὶ ἀντεχομένους τῆς διαθήκης μου 7εἰσάξω αὐτοὺς εἰς τὸ ὄρος τὸ ἅγιόν μου καὶ εὐφρανῶ αὐτοὺς ἐν τῷ οἴκῳ τῆς προσευχῆς μου, τὰ ὁλοκαυτώματα αὐτῶν καὶ αἱ θυσίαι ἔσονται δεκταὶ ἐπὶ τὸ θυσιαστήριόν μου, ὁ γὰρ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσι τοῖς ἔθνεσιν. Ἔδειξεν ὡς οὐκ Ἰουδαίων μόνων ἐστὶ θεὸς ἀλλὰ καὶ ἐθνῶν ὁ τῶν ὅλων θεός· πάντων γὰρ ὑπάρχων δημιουργὸς πάντων προμηθεῖται παραπλησίως. ∆ιά τοι τοῦτο καὶ νομοθετῶν ἔλεγεν Ἰουδαίο ις κα ὶ ἀγαπ ᾶν «τὸν προσήλυτον, ὅτι προσήλυτοι ἦτε ἐν γῇ Αἰγύπτῳ.» Ἐνταῦθα μέντοι διὰ τῶν ἀλλογ ενῶν τῶν κατὰ τὸν παλαιὸν πολι τευομένων νόμον πᾶσι τοῖς ἔθνεσιν ἀνοίγνυσι τῆς σωτηρίας τὴν θύραν. Οὕτω τοῖς ἀλλογενέσι καὶ τοῖς εὐνούχοις ἐπαγγειλάμενος προλέγει Ἰουδαίοις τὴν ἐσχάτην πολιορκίαν τὴν ὑπὸ Ῥωμαίων γεγενημένην. 8Εἶπε κύριος ὁ συνάγων τοὺς διεσπαρμένους τοῦ Ἰσραήλ, ὅτι συνάξω ἐπ' αὐτὸν συναγω γήν, 9πάντα τὰ θηρία τὰ ἄγρια. Σαφῶς ἔδειξεν ὡς τὴν ἐσχάτην προαγορεύει πολιορκίαν· μετὰ γὰρ τὴν τῶν διεσπαρμένων συναγωγὴν καὶ τὴν ἐπάνοδον τὴν τῶν θηρίων ἠπείλησε στρατιάν· ἄγρια δὲ θηρία καλεῖ διὰ τὴν προτέραν ἀσέβειαν· αἰνίττεται δὲ καὶ τὸ ὠμὸν αὐτῶν καὶ ἀνήμερον. Καὶ ὁ μακάριος ∆ανιὴλ τὸ τελευταῖον θηρίον φοβερὸν λέγει εἶναι καὶ ἔκθαμβον περισσῶς, τοὺς ὀ δόντας φοβεροὺς ἔχον καὶ τοὺς ὄνυχας χαλκοῦς, ἐσθίον καὶ λεπτῦνον καὶ τὰ λοιπὰ τοῖς ποσὶ συμπ ατοῦν . ∆εῦτε φάγετε πάντα τὰ θηρία τοῦ δρυμοῦ. Ἐκ διαφό ρων ἐθνῶν ἡ Ῥωμαϊκὴ συνείλεκτο στρατιά· τῆς γὰρ Εὐρώπης ἁπάσης τηνικαῦτα κρατοῦντες καὶ τῆς Ἀσίας ὑποχείρια τὰ πλεῖστα πεποιηκότες πανταχόθεν εἶχον συνειλεγμένους λογάδας. ∆ιὰ τοῦτό φησιν ὁ προφητικὸς λόγος· ∆εῦτε φάγετε πάντα τὰ θηρία |171 b| τοῦ δρυμοῦ. Τινὲς μέντοι εἰς τὸν Γὼγ καὶ Μαγὼγ ταῦτα ἔλαβον, οὐ προσεσχηκότες ὅτι ἐκεῖνοι μὲν θε ηλάτοις πληγαῖς ἐν τοῖς τῆς Ἰουδαίας καταναλώθησαν ὄρεσιν οἱ δὲ νῦν καλούμενοι εἰς τὸ φαγεῖν ἑτέρους ἐγείρονται. Εἶτα τὸν παράνομον τῶν Ἰουδαίων ἐξηγεῖται βίον· 10Ἴδετε ὅτι ἐκτετύφλωνται πάντες, οὐκ ἔγνωσαν φρόνησιν. Τοσαύτη δὲ αὐτῶν ἡ τυφλότης ὡς ἐν σταθηρᾷ μεσημβρίᾳ μὴ ἐπιγνῶναι τῆς δικαιοσύνης τὸν ἥλιον. Πάντες κύνες ἐνεοί, οὐ δυνάμενοι ὑλακτεῖν. Κατὰ μὲν γὰρ τῶν δαιμόνων οὐχ ὑλάκτουν ἀλλὰ περισαίνοντες τοὺς πολεμίους ὡς εὐεργέτας ἐδέχοντο, κατὰ δὲ τοῦ τροφέως καὶ σωτῆρος ὑλάκτουν. Ἐνυπνιαζόμενοι κοίτην, φιλοῦντες νυσταγμόν. Ἐπέμεινε τῇ τροπῇ τὸ ῥᾴθυμον ἐξελέγχων τῆς γνώμης. 11Καὶ οἱ κύνες ἀναιδεῖς τῇ ψυχῇ καὶ οὐκ εἰδότες πλησμονήν. Ἐναντίον εἶναί πως δοκεῖ· εἰ γὰρ οὐχ ὑλακτοῦσιν ἀλλὰ διηνεκῶς καθεύδουσιν, πῶς ἀναίδειαν ἔχουσιν; Ἀλλ', ὅπερ ἔφην, κατὰ μὲν τῶν πολεμίων οὐχ ὑλάκτουν, κατὰ δὲ τοῦ δημιουργοῦ τὴν ἀναίδειαν ἔδειξαν κόρον οὐ λαμβάνοντες τῆς πονηρίας. Καί εἰσι πονηροὶ καὶ οὐκ εἰδότες σύνεσιν, πάντες ταῖς ὁδοῖς αὐτῶν ἐξηκολούθησαν, ἕκαστος κατὰ τὸ ἑαυτοῦ πλεονέκτημα ἀπ' ἄκρου αὐτοῦ. Τὸ πλεονέκτημα Ἀκύλας καὶ Θεοδοτίων καὶ Σύμμαχος «πλεονεξίαν» ἡρ μήν ευσαν. Κατηγορεῖ δὲ αὐτῶν ὁ λόγος ὅτι τὴν θείαν καταλιπόντες ὁδὸν εἰς πολυσχιδεῖς ἐπλανήθησαν ἀτραπούς· ἕκαστος γὰρ ὥδευεν ὡς ἐβούλετο τὴν πλεονεκτικὴν αἱρούμενος γνώμην. 12∆εῦτε λάβωμεν οἶνον καὶ οἰνοφλυγήσωμεν μέθῃ, καὶ ἔσται τοιαύτη ἡμέρα αὔριον μεγάλη περισσῶς σφόδρα. Ταῦτα αὐτοὶ π ρὸς ἀλλήλους ἔλεγον οἰνοφλυγίᾳ καὶ γαστρι μαργίᾳ δουλεύοντες καὶ νομίζοντες τὴν τρυφὴν πάν των αὐτοῖς πρόξενον ἔσεσθαι ἀγαθῶν. 571Ἴδετε ὡς ὁ δίκαιος ἀπώλετο, καὶ οὐδεὶς ἀνὴρ ἐκδέχεται τῇ καρδίᾳ. Τὸν δεσποτικὸν ἐνταῦθα σταυρὸν προεσήμηνεν· δίκαιον γὰρ τὸν δεσπότην ὀνομάζει Χριστόν, ὃς «ἁμαρτίαν οὐκ ἐποίησεν οὐδὲ δόλον ἐν τῷ στόματι αὐτοῦ». Σημαίνει δὲ κατὰ ταὐτὸν καὶ τῆς τῶν ἐσταυρωκότων καρδίας τὴν πώρωσιν· οὐδεὶς γὰρ αὐτῶν φησι συνιδεῖν ἐβουλήθη τὸ ἔγκλημα. Καὶ ἄνδρες δίκαιοι αἴρονται, καὶ οὐδεὶς κατανοεῖ. Μετὰ γὰρ τὸν δεσπότην