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in agreement with the others. Therefore, the children of the Hebrews will think that the word is to be traced back to Zerubbabel, who, being descended from Judah and David, ruled after the return of the people. And they will say that those around Jesus the priest are spoken of as rulers with judgment. But what follows does not agree: "He shall appear in Zion as a glorious river flowing in a thirsty land." Thus, the word, having fulfilled the things concerning the times of Jeremiah, from another beginning prophesies the things concerning the theophany of Christ. For he alone among men has appeared a righteous king; and the apostles of the Church have ruled his [Church] with judgment. And it was fitting for the state of the nation after the return that the greatest good things done for them through Christ should be added, and that the things to come after a very long time should be added to those after a short time. And he calls blessed those who in Christ's time inhabited the Church, to whom the Savior says: "For many prophets and righteous men desired to see what you see, and did not see it. But blessed are your eyes, for they see." These are they who through the Spirit were made his own, and who bore Christ as fruit in the spiritual Zion. And we have as our own in the Spirit the holy mystagogues. And Christ is righteous in both respects, both as righteousness itself, and as having become blameless according to the flesh. And he will reign, it says, for righteousness. Speaking of a new kingdom not for the glory of men, or for honor from them, but for righteousness. Thus also his rulers are called, not having received their rule as a dignity from men, but for judgment. Which the others rendered: And rulers will rule for judgment. But instead of: And the man will be hiding his words, Symmachus says, And a man will be, he says, as a hiding-place from wind and storm. Showing that the king will be a man, being by nature God, hiding his divinity. And Aquila says, As one hiding the spirit. And a hiding-place from a shaking. But according to the Seventy, since he spoke all things in parables, who also says through David: "I will open my mouth in parables." Which, explaining privately to his disciples, he would say: "To you it has been given to know." And he will be hidden, it says, as from rushing water. For a multitude rushing and perishing, the multitude of the Jewish people. And those from among them who rose up against him, he calls temptations that avail nothing, when he did not wish to suffer. Therefore when they were throwing stones, he would go through their midst, and passed by thus. That is, caring for nothing. Wherefore David says: "The enemy will not prevail against him, and the son of iniquity will not presume to harm him." Wherefore hiding his words from the Jews 2277, he revealed them to his disciples. Which he makes clear by saying, And he shall appear in Zion, as a glorious river flowing in a thirsty land. Zion, the Church from the gentiles, he called a thirsty land, which was formerly desolate and thirsty, and to this he has become not simply a river, but a glorious one. Since many rivers, according to Scripture, have been named. As the saints who water those who are taught, concerning whom he says in the Psalms: "The rivers have lifted up, O Lord, the rivers have lifted up their voices." For the voices of the apostles were heard afar. But none is so glorious as the torrent of delight, from whom the rest also receive the divine streams. And they will no longer be trusting in men. Instead of which, Symmachus says: Their eyes will not be dimmed; showing that those in the Church who clearly understand the river that has appeared to them are discerning, concerning which it says: "The river of God is full of water." And: "The streams of the river make glad the city of God." And he said: "Whoever drinks of the water that I will give him," and what follows. But according to the Seventy, it must be understood that both gentiles and Jews formerly trusted in men: the former, those who taught about gods and demons; the latter, those who handed down the commandments of men. For they thought that nothing concerning the divine escaped them, being wise men. But having departed from these things, they will give ear to hear the words of the Savior. And she who was formerly weak

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συμφώνως τοῖς ἄλλοις. Οἰήσονται μὲν οὖν παῖδες Ἑβραίων εἰς Ζοροβάβελ τὸν λόγον ἀνάγεσθαι. ὃς ἐξ Ἰούδα καὶ ∆αβὶδ καταγόμενος, ἦρξε μετὰ τὴν ἐπάνοδον τοῦ λαοῦ. Ἄρχοντας δὲ μετὰ κρίσεως τοὺς περὶ τὸν Ἰησοῦν τὸν ἱερέα φήσουσι λέγεσθαι. Ἀλλ' οὐ συνᾴδει τὰ ἐφεξῆς τὸ, Φανήσεται ἐν Σιὼν ὡς ποταμὸς φερόμενος ἔνδοξος ἐν γῇ διψώσῃ. Ὡς οὖν πληρώσας τὰ περὶ τῶν Ἱερεμίου χρόνων ὁ λόγος, ἐξ ἑτέρας ἀρχῆς τὰ περὶ τῆς θεοφανείας θεσπίζει Χριστοῦ. Βασιλεὺς γὰρ μόνος ἐν ἀνθρώποις πέφηνε δίκαιος· καὶ οἱ ἀπόστολοι τῆς Ἐκκλησίας κατὰ κρίσιν ἡγήσαντο τὴν αὐτοῦ. Καὶ ἦν ἀκόλουθον τῇ μετὰ τὴν ἐπάνοδον καταστάσει τοῦ ἔθνους τῶν ἀγαθῶν ἐπισυναφθῆναι τὰ μέγιστα διὰ Χριστοῦ τούτοις γενόμενα, καὶ τοῖς μετὰ χρόνον ὀλίγον τὰ μετὰ πλεῖστον ἐσόμενα. Μακαρίους δὲ λέγει τοὺς ἐπὶ Χριστοῦ τὴν Ἐκκλησίαν οἰκήσαντας, πρὸς οὕς φησιν ὁ Σωτήρ· "Ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον. Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ, ὅτι βλέπουσιν." Οὗτοι δέ εἰσιν οἱ διὰ Πνεύματος οἰκειωθέντες αὐτῷ, καὶ Χριστὸν καρποφορήσαντες ἐν Σιὼν τῇ νοητῇ. Ἐσχήκαμεν δὲ οἰκείους κατὰ Πνεῦμα τοὺς ἁγίους μυσταγωγούς. Κατ' ἄμφω δὲ δίκαιος ὁ Χριστὸς, καὶ ὡς αὐτοδικαιοσύνη, καὶ ὡς κατὰ σάρκα γενόμενος ἄμωμος. Καὶ βασιλεύσει, φησὶν, εἰς δικαιοσύνην. Καινὴν λέγων βασιλείαν οὐκ εἰς δόξαν ἀνθρώπων, ἢ τὴν ἐκ τούτων τιμὴν, ἀλλ' εἰς δικαιοσύνην. Οὕτω καὶ οἱ ἄρχοντες αὐτοῦ χρηματίζουσιν, οὐκ ἀνθρώπων λαβόντες ἀξίωμα τὴν ἀρχὴν, ἀλλ' εἰς κρίσιν. Ὅπερ ἐξέδωκαν οἱ λοιποί· Καὶ ἄρχοντες εἰς κρῖμα ἄρξουσιν. Ἀντὶ δὲ τοῦ· Καὶ ἔσται ὁ ἄνθρωπος κρύπτων τοὺς λόγους αὐτοῦ, ὁ Σύμμαχος, Καὶ ἔσται φησὶν, ἀνὴρ ὡς ἀποκρυφὴ ἀπὸ πνεύματος καὶ λαίλαπος. ∆ηλῶν, ὡς ὁ βασιλεὺς ἀνὴρ ἔσται κατὰ φύσιν ὑπάρχων Θεὸς, κρύπτων αὐτοῦ τὴν θεότητα. Καὶ Ἀκύλας δέ φησιν, Ὡς κρύπτων πνεῦμα. Καὶἀποκρυφὴ ἐντινάγματος. Κατὰ δὲ τοὺς Ἑβδομήκοντα, ἐπειδὴ πάντα ἐλάλει ἐν παραβολαῖς, ὃς καὶ λέγει παρὰ ∆αβίδ· "Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου." Ἃς κατ' ἰδίαν τοῖς μαθηταῖς ἐξηγούμενος ἔλεγεν· "Ὑμῖν δέδοται γνῶναι." Καὶ κρυβήσεται, φησὶν, ὡς ἀφ' ὕδατος φερομένου. Πλῆθος γὰρ φερόμενον καὶ ἀπολλύμενον, τὸ πλῆθος τοῦ Ἰουδαίων λαοῦ. Καὶ τοὺς ἐξ αὐτῶν συνισταμένους αὐτῷ, καλεῖ πειρασμοὺς οὐδὲν ὠφελοῦντας, ὅτε μὴ πάσχειν ἠβούλετο. Τοιγαροῦν λίθους βαλλόντων, αὐτοὺς ἐπορεύετο διὰ μέσου αὐτῶν, καὶ παρῆγεν οὕτως. Τοῦτ' ἔστι φροντίζων οὐδέν. ∆ιό φησιν ὁ ∆αβίδ· "Οὐκ ὠφελήσει ἐχθρὸς ἐν αὐτῷ, καὶ υἱὸς ἀνομίας οὐ προσθήσει τοῦ κακῶσαι αὐτόν." Ὅθεν ἐξ Ἰουδαίων 2277 ἀποκρύπτων τοὺς λόγους, τοῖς μαθηταῖς ἀπεκάλυπτεν. Ὃ δηλοῖ λέγων, Καὶ φανήσεται ἐν Σιὼν, ὡς ποταμὸς φερόμενος ἔνδοξος ἐν γῇ διψώσῃ. Τὴν Σιὼν, τὴν ἐξ ἐθνῶν Ἐκκλησίαν, γῆν διψῶσαν ἐκάλεσεν, ἥτις ἦν πάλαι ἔρημος καὶ διψῶσα, καὶ ταύτῃ γέγονεν οὐ ποταμὸς ἁπλῶς, ἀλλ' ἔνδοξος. Ἐπεὶ πολλοὶ ποταμοὶ, κατὰ τὴν Γραφὴν, ἐχρημάτισαν. Ὡς οἱ τοὺς διδασκομένους ποτίζοντες ἅγιοι, περὶ ὧν φησιν ἐν Ψαλμοῖς· "Ἐπῆραν οἱ ποταμοὶ, Κύριε, ἐπῆραν οἱ ποταμοὶ φωνὰς αὐτῶν." Ἐξάκουστοι μὲν γὰρ αἱ τῶν ἀποστόλων φωναί. Ἀλλ' οὐδεὶς οὕτως ἔνδοξος, ὡς ὁ χειμάῤῥους τῆς τρυφῆς, παρ' οὗ καὶ οἱ λοιποὶ τὰ θεῖα δέχονται νάματα. Καὶ οὐκ ἔτι ἔσονται πεποιθότες ἐν ἀνθρώποις. Ἀνθ' οὗ, φησὶ Σύμμαχος· Οὐκ ἀμαυρωθήσονται οἱ ὀφθαλμοὶ αὐτῶν· διορατικοὺς δηλῶν τοὺς ἐν Ἐκκλησίᾳ νοοῦντας καλῶς τὸν ἐμφανῆ γενόμενον αὐτοῖς ποταμὸν, περὶ οὗ φησιν· "Ὁ ποταμὸς τοῦ Θεοῦ ἐπληρώθη ὑδάτων." Καί· "Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ." Ἔλεγέν τε· "Ὃς ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ," καὶ τὰ μετὰ ταῦτα. Κατὰ δὲ τοὺς Ἑβδομήκοντα νοητέον, ὡς καὶ ἐθνικοὶ καὶ Ἰουδαῖοι πρότερον ἐπ' ἀνθρώπους ἐπεποίθεσαν· οἱ μὲν, τοὺς περὶ θεῶν καὶ δαιμόνων διδάσκοντας· οἱ δὲ, τοὺς ἐντάλματα παραδιδόντας ἀνθρώπων. Ὤοντο γὰρ μηδὲν τῶν περὶ τοῦ Θείου σοφοὺς ὄντας λανθάνειν αὐτούς. Ἀλλὰ τούτων ἀποστάντες Προσέξουσι τὰ ὦτα τῶν τοῦ Σωτῆρος ἀκροᾶσθαι ῥημάτων. Καὶ ἡ πρὶν ἀσθενοῦσα