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being comforters, they comforted the people of God, but also spoke to the heart of Jerusalem, that is, the one conceived according to thought, I mean the better order of the body of the people or according to another interpretation, the more rational of those dwelling in Jerusalem itself; for since the rest of the multitude is carnal and like a very dense body, those among them who excel in understanding and prudence and intellect would reasonably be understood as the heart of Jerusalem, to whom he also wishes those who have received the spirit of consolation to speak and to comfort them, being the heart of Jerusalem, by preaching the good news and to them the remission of sins through the prophecy that follows concerning the coming of Christ. Therefore he wishes the aforementioned to speak in secret to the heart of Jerusalem and to persuade it, that her humiliation has ceased and her sin is absolved; for indeed she endured a double punishment for the things wherein she sinned. It is fitting, then, for her to receive consolation and comfort on account of the manifestation that shone upon the life of the common Savior of all people. You might say that a double punishment has come upon the heart of Jerusalem; since, according to the story, the aforementioned also shared in the evils of the multitude, being humbled by foreign nations, and in their minds they punished themselves on account of the rejection of the multitude, mourning and lamenting the fall and the destruction of the many; but also Jerusalem, having been besieged a second time, so that the temple in it was brought down to the ground, endured a double punishment for the impieties dared within it. Nevertheless, the manifestation of the Savior announced hereafter also imparted consolation to the prudent within her, whom he called the heart. And what was the consolation, he presents next, saying: a voice of one crying in the wilderness: Prepare the way of the Lord, make straight the paths of our God. to which he adds: and all flesh shall see the salvation of our God, that is, the evangelical proclamation, and this was the consolation, decreeing that the salvation of God would be made known to all people. Long ago, then, Moses led the people of the Jews "in the wilderness," but now he mentions another wilderness and a certain man crying in it, or according to Aquila: a voice of one calling in the wilderness. And who was this one crying in the wilderness, and what was this wilderness, and to whom was it said: Prepare the way of the Lord and make his paths straight? It was likely for those hearing these things to seek, and to expect the outcome of the prophecy and to pray to see the prophesied salvation of God. Therefore, since the experts of the prophetic words expected these things to happen, to those sent to John by the chief priests and teachers of the people, who were asking who he might be, and inquiring "if he might be the Christ or Elijah or the prophet." He said he was none of these, but they inquired further and said: "Then tell us, who are you? so that we may give an answer to those who sent us. What do you say about yourself?" He gave this answer, saying: "I am a voice of one crying in the wilderness: Prepare the way of the Lord, as Isaiah the prophet said"; for it was sufficient for them to hear: "I am a voice of one crying in the wilderness," as if they knew the prophecy precisely and expected its outcome, which he taught was fulfilled in himself, presenting himself as the one crying in the wilderness and showing the wilderness to be different from that of Moses, in which he spent his time. And he signified that the salvation of God was already "at the doors," which according to the prophecy was about to be made known to all flesh, for the prophecy says: a voice of one crying in the wilderness: Prepare the way of the Lord, this is the evangelical proclamation or this new consolation that seeks for the salvation of God to be made known to all people. He clearly presented

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παράκλητοι ὄντες τὸν λαὸν τοῦ θεοῦ παρεκάλουν, ἀλλὰ καὶ ἐλάλουν εἰς τὴν καρδίαν Ἰερουσαλήμ, ἤτοι τὴν κατὰ διάνοιαν ἐπινοουμένην, λέγω δὲ τὸ κρεῖττον τάγμα τοῦ σώματος τοῦ λαοῦ ἢ καθ' ἑτέραν ἐκδοχὴν τοὺς λογικωτέρους τῶν ἐν αὐτῇ τῇ Ἰερουσαλὴμ οἰκούντων· τοῦ γὰρ λοιποῦ πλήθους σαρκώδους ὄντος καὶ ὥσπερ παχυτάτου σώματος οἱ ἐν αὐτοῖς συνέσει καὶ φρονήσει καὶ διανοίᾳ προφέροντες εἰκότως ἂν νοοῖντο καρδία Ἰερουσαλήμ, οἷς καὶ αὐτοῖς βούλεται λαλεῖν τοὺς τὸ πνεῦμα τῆς παρακλήσεως εἰληφότας καὶ παρακαλεῖν αὐτοὺς καρδίαν ὄντας Ἰερουσαλὴμ διὰ τοῦ εὐαγγελίζεσθαι καὶ αὐτοῖς ἄφεσιν ἁμαρτημάτων διὰ τὴν ἐπιφερομένην ἑξῆς περὶ τῆς τοῦ Χριστοῦ παρουσίας προφητείαν. ἐν ἀπορρήτῳ τοίνυν τῇ καρδίᾳ Ἰερουσαλὴμ βούλεται λαλῆσαι τοὺς δηλωθέντας καὶ πείθειν, ὅτι πέπαυται αὐτῆς ἡ ταπείνωσις καὶ λέλυται αὐτῆς ἡ ἁμαρτία· καὶ γὰρ διπλῆν ὑπέμεινεν κόλασιν, ὑπὲρ ὧν ἥμαρτε. προσήκει δὲ λοιπὸν παρακλήσεως καὶ παραμυθίας αὐτὴν τυγχάνειν διὰ τὴν ἐπιλάμψασαν τῷ βίῳ τοῦ κοινοῦ πάντων ἀνθρώπων σωτῆρος ἐπιφάνειαν. διπλῆν δὲ κόλασιν εἴποις ἂν ἐπεληλυθέναι τῇ καρδίᾳ Ἰερουσαλήμ· ἐπεὶ καὶ κατὰ τὴν ἱστορίαν συναπήλαυον τοῖς κακοῖς τοῦ πλήθους οἱ δηλούμενοι ὑπ' ἀλλοφύλοις ἔθνεσι ταπεινούμενοι καὶ κατὰ διάνοιαν ἐκόλαζον ἑαυτοὺς διὰ τὴν τοῦ πλήθους ἀποβολὴν πενθοῦντες καὶ ἀποκλαόμενοι τὴν πτῶσιν καὶ τὴν ἀπώλειαν τῶν πολλῶν· ἀλλὰ καὶ δεύτερον πολιορκηθεῖσα ἡ Ἰερουσαλήμ, ὡς εἰς ἔδαφος κατενεχθῆναι τὸν ἐν αὐτῇ νεὼν διπλῆν τιμωρίαν τῶν ἐν αὐτῇ τετολμημένων ἀσεβημάτων ὑπέμεινεν. Ὅμως δ' οὖν ἡ ἐπιφάνεια τοῦ ἑξῆς καταγγελλομένου σωτῆρος καὶ τοῖς ἐν αὐτῇ συνετοῖς, οὓς καρδίαν ὠνόμαζε, μετεδίδου τῆς παρακλήσεως. τίς δὲ ἦν ἡ παράκλησις, παρίστησιν ἑξῆς λέγων· φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν. οἷς ἐπιλέγει· καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ ἡμῶν, τοῦτ' ἔστι τὸ εὐαγγελικὸν κήρυγμα, καὶ ἦν ἡ παράκλησις αὕτη ἡ πᾶσιν ἀνθρώποις γνωσθήσεσθαι τὸ σωτήριον τοῦ θεοῦ θεσπίζουσα. πάλαι μὲν οὖν Μωσῆς «ἐπὶ τῆς ἐρήμου» τὸν Ἰουδαίων διήγαγε λαόν, νυνὶ δὲ ἑτέρας μέμνηται ἐρήμου καί τινος ἀνδρὸς ἐν αὐτῇ βοῶντος, ἢ κατὰ τὸν Ἀκύλαν· φωνὴ καλοῦντος ἐν τῇ ἐρήμῳ. τίς δὲ ἦν οὗτος ὁ ἐπὶ τῆς ἐρήμου βοῶν, ποία δὲ ἦν αὕτη ἡ ἔρημος, πρὸς τίνας δὲ τό· Ἑτοιμάσατε τὴν ὁδὸν κυρίου καὶ εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ ἐλέγετο; εἰκὸς ἦν τοὺς τούτων ἀκροωμένους ζητεῖν, προσδοκᾶν τε τὸ τῆς προφητείας ἀποτέλεσμα καὶ τὸ προφητευόμενον σωτήριον τοῦ θεοῦ δι' εὐχῆς ἔχειν θεάσασθαι. διόπερ ἐπειδὴ ταῦτα μέλλειν ἔσεσθαι προσεδόκων οἱ τῶν προφητικῶν λόγων ἐπιγνώμονες τοῖς ἀποσταλεῖσι πρὸς Ἰωάννην ὑπὸ τῶν ἀρχιερέων καὶ διδασκάλων τοῦ λαοῦ πυνθανομένοις τε, ὅστις εἴη, καὶ διερωτῶσι «μὴ ἄρα αὐτὸς εἴη ὁ χριστὸς ἢ Ἠλίας ἢ ὁ προφήτης». τούτων μὲν οὐδεὶς εἶναι ἔλεγε, διερωτῶσι δὲ ἑξῆς καὶ λέγουσιν· «εἶπον οὖν ἡμῖν, τίς εἶ; ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς. τί λέγεις περὶ σεαυτοῦ»; ταύτην ἀπόκρισιν ἐδίδου λέγων· «ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· ἑτοιμάσατε τὴν ὁδὸν κυρίου, καθὼς εἶπεν Ἠσαΐας ὁ προφήτης»· ἀπήρκει γὰρ αὐτοῖς ἀκοῦσαι τό· «ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ», ὡσανεὶ γνωρίζουσιν ἀκριβῶς τὴν προφητείαν καὶ προσδοκῶσιν αὐτῆς τὸ ἀποτέλεσμα, ὅπερ εἰς ἑαυτὸν πληροῦσθαι ἐδίδασκεν, ἑαυτὸν μὲν εἶναι τὸν βοῶντα ἐπὶ τῆς ἐρήμου παριστὰς καὶ τὴν ἔρημον ἑτέραν οὖσαν παρὰ τὴν Μωσέως δεικνύς, ἐν ᾗ τὰς διατριβὰς ἐποιεῖτο. ἤδη δὲ «ἐπὶ θύραις» παρεῖναι ἐσήμαινε τὸ σωτήριον τοῦ θεοῦ τὸ κατὰ τὴν προφητείαν μέλλον ἁπάσῃ σαρκὶ γνωρίζεσθαι, φάσκουσα δὲ ἡ προφητεία· φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν κυρίου, τοῦτ' ἔστι τὸ εὐαγγελικὸν κήρυγμα ἢ ἡ καινὴ παράκλησις αὕτη ἡ πᾶσιν ἀνθρώποις γνωσθήσεσθαι τὸ σωτήριον τοῦ θεοῦ ἐπιζητοῦσα. σαφῶς παρίστη