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in their pride; and for cursing and lying they will be denounced; for which Symmachus interpreted: Let them be caught with their pride, speaking a curse and a lie. Then he says next: In consummation, in the wrath of consummation, and they shall not be. For which again Symmachus rendered more clearly, saying: Consume in wrath, destroy so that they may not be. The prophetic Spirit does not proclaim these things while cursing those who are about to suffer them, but foretelling what will happen, the thought presenting such a meaning. Because of the sin of their mouth, and because of the word of their lips they will be caught in their pride, and they will be caught speaking a curse and a lie; and they will come to be in consummation and in a wrath that consumes them so that they are no more. And according to Aquila it is said: Finish in anger, finish, and they will not exist. Just as, then, also according to Symmachus: Consume in wrath, destroy, so that they may not be. And through these words the discourse decrees that those who have dared such things no longer exist in the aforementioned city; and that the worship long practiced in the city and the kingdom established in it should finally come to an end, and all the good things they previously had from God, namely the presence of prophets, and epiphanies of angels and the rest of the visitation; which indeed truly came to an end through the wrath brought upon them. That the phrase, "Consume in wrath, destroy, so that they may not be," has been said about these things, is clear from what is said next. And what was this? And they will know that God is Lord of Jacob to the ends of the earth. For if it were said about the nation itself and about the men themselves: Consume in wrath, destroy, so that they may not be, how could they, having been consumed and no longer existing, know, that God is Lord to the ends of the earth? and how also was it said above. Do not kill them, for it would have seemed to be contradictory, "Do not kill them," to, "Consume in wrath, destroy, so that they may not be." But it does not say here, "Consume them"; but indefinitely, "Consume in wrath, destroy, so that they may not be," with us understanding and supplying from without the phrase, "so that they may not be such as they were before," and "so that they may not exist in the honor they once happened to have from God"; which having been taken away from them, and the things that once belonged to them having been removed, being left naked and brought down from the height of their pride, and having been scattered into all the nations, they knew 23.549 by their deeds, that He who was of old called the God of Jacob, this one Himself is Lord no longer of Jacob, nor of Israel, but of all the ends of the earth. And he has now opportunely named Him God of Jacob, indicating Christ; for He Himself was the one who appeared in the form and shape of a man to the patriarch Jacob, when a man wrestled with him. And he renames him, saying: Your name shall no longer be called Jacob, but Israel shall be your name; for you have been strong with God, and mighty with men. Therefore, that same God who revealed Himself to Jacob will rule the ends of the earth, being called Lord among all the nations, and named sovereign and Lord. So that those who denied him might perceive these things with their eyes, it was necessarily foretold: Do not kill them, lest my people forget; and here: And they shall know that the God of Jacob is Lord of the ends of the earth. They shall return at evening and will be hungry as a dog, and will go around the city. For confirmation of what has been said before, he repeats the discourse, taking up the same prophecy again, and he prophesies that they will not be destroyed from among men nor will they be killed, but they will return, that is, they will come to their senses late and at evening; and they will be hungry as a dog; or, according to Aquila, They will make a noise like a dog; or, according to Symmachus, They will make a tumult like dogs, and they will go around the city. And these things also through the

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ἐν τῇ ὑπερηφανίᾳ αὐτῶν· καὶ ἐξ ἀρᾶς καὶ ψεύδους διαγγελήσονται· ἀνθ' οὗ ὁ Σύμμαχος ἡρμήνευσε· Συλληφθήτωσαν μετὰ τῆς ὑπερηφανίας αὐτῶν, ἀρὰν καὶ ψεῦδος λαλοῦντες. Εἶθ' ἑξῆς ἐπιλέγει· Ἐν συντελείᾳ, ἐν ὀργῇ συντελείας, καὶ οὐ μὴ ὑπάρξωσιν. Ἀνθ' οὗ πάλιν ὁ Σύμμαχος λευκότερον ἀπέδωκε φήσας· Συντέλεσον ἐν θυμῷ, ἀνάλωσον ἵνα μὴ ὦσι. Ταῦτα δὲ τὸ Πνεῦμα τὸ προφητικὸν οὐκ ἐπαρώμενον τοῖς ταῦτα μέλλουσι πείσεσθαι προαναφωνεῖ, τὰ δὲ συμβησόμενα προαγορεῦον, τῆς διανοίας τοιοῦτον παριστώσης νοῦν. ∆ιὰ τὴν ἁμαρτίαν τοῦ στόματος αὐτῶν, καὶ διὰ τὸν λόγον τῶν χειλέων αὐτῶν συλληφθήσονται ἐν τῇ ὑπερηφανίᾳ αὐτῶν, καὶ συλληφθήσονται ἀρὰν καὶ ψεῦδος λαλοῦντες· γενήσονταί τε ἐν συντελείᾳ καὶ ἐν ὀργῇ ἀναλισκούσῃ αὐτοὺς ὡς μηκέθ' ὑπάρχειν. Κατὰ δὲ τὸν Ἀκύλαν εἴρηται· Τέλεσον ἐν χόλῳ, τέλεσον, καὶ οὐχ ὑπάρξουσιν. Ὥσπερ οὖν καὶ κατὰ τὸν Σύμμαχον· Συντέλεσον ἐν θυμῷ, ἀνάλωσον, ἵνα μὴ ὦσι. Θεσπίζει δὲ διὰ τούτων ὁ λόγος μηκέτι ὑπάρχειν ἐν τῇ προλεχθείσῃ πόλει τοὺς τὰ τοιαῦτα τετολμηκότας· τέλος δὲ λαβεῖν λοιπὸν τὴν πάλαι σπουδαζομένην ἐν τῇ πόλει λατρείαν καὶ τὴν ἐν αὐτῇ συνεστῶσαν βασιλείαν, καὶ πάντα τὰ πρότερον αὐτοῖς ὑπάρχοντα ἐκ Θεοῦ ἀγαθὰ, προφητῶν δηλαδὴ παρουσίας, καὶ ἀγγέλων ἐπιφανείας καὶ τὴν λοιπὴν ἐπισκοπήν· ἃ δὴ ἀληθῶς τέλους ἔτυχε διὰ τῆς ἐπενεχθείσης αὐτοῖς ὀργῆς. Ὅτι δὲ περὶ τούτων λέλεκται τὸ, Συντέλεσον ἐν θυμῷ, ἀνάλωσον, ἵνα μὴ ὦσι, δῆλον ἀπὸ τοῦ λεγομένου ἑξῆς. Τί δὲ ἦν τοῦτο; Καὶ γνώσονται, ὅτι ὁ Θεὸς δεσπόζει τοῦ Ἰακὼβ τῶν περάτων τῆς γῆς. Εἰ γὰρ περὶ αὐτοῦ ἐλέγετο τοῦ ἔθνους καὶ περὶ αὐτῶν τῶν ἀνδρῶν τό· Συντέλεσον ἐν θυμῷ, ἀνάλωσον, ἵνα μὴ ὦσι, πῶς, συντελεσθέντες, καὶ μηκέθ' ὑπάρχοντες, ἐδύναντο γινώσκειν, ὅτι ὁ Θεὸς δεσπόζει τῶν περάτων τῆς γῆς; πῶς δὲ καὶ ἀνωτέρω ἐλέγετο. Μὴ ἀποκτείνῃς αὐτούς, ἔδοξε γὰρ ἂν ἐναντίον εἶναι τὸ, Μὴ ἀποκτείνῃς αὐτοὺς, τῷ, Συντέλεσον ἐν θυμῷ, ἀνάλωσον, ἵνα μὴ ὦσιν. Ἀλλ' οὐκ εἴρηται ἐνταῦθα, Συντέλεσον αὐτούς· ἀλλ' ἀορίστως, Συντέλεσον ἐν θυμῷ, ἀνάλωσον, ἵνα μὴ ὦσιν, ἐπινοούντων ἡμῶν καὶ προσυπακουόντων ἔξωθεν τὸ, ἵνα μὴ ὦσιν ὁποῖοι καὶ ἦσαν πρότερον, καὶ ἵνα μὴ ὑπάρχωσιν ἐν ᾗ ἐτύγχανον πάλαι παρὰ τῷ Θεῷ τιμῇ· ἧς ἀφαιρεθείσης αὐτῶν, καὶ τῶν πάλαι ὑπαρχόντων αὐτοῖς ἀρθέντων, γυμνοὶ καταλειφθέντες καὶ κατενεχθέντες ἀπὸ τοῦ ὕψους τῆς ὑπερηφανίας αὐτῶν, διασκορπισθέντες τε εἰς πάντα τὰ ἔθνη, ἔγνωσαν 23.549 αὐτοῖς ἔργοις, ὅτι ὁ πάλαι Θεὸς Ἰακὼβ χρηματίζων, οὗτος αὐτὸς δεσπόζει οὐκέτι τοῦ Ἰακὼβ, οὐδὲ τοῦ Ἰσραὴλ, ἀλλὰ πάντων τῶν περάτων τῆς γῆς. Θεὸν δὲ Ἰακὼβ καὶ νῦν εὐκαίρως ὠνόμασε, τὸν Χριστὸν δηλώσας· αὐτὸς γὰρ ἦν ὁ ἐν ἀνθρώπου σχήματί τε καὶ μορφῇ τῷ πατριάρχῃ Ἰακὼβ ὀφθεὶς, ὅτε ἐπάλαιεν ἄνθρωπος μετ' αὐτοῦ. Μετονομάζει τε αὐτὸν λέγων· Οὐκέτι κληθήσεται τὸ ὄνομά σου Ἰακὼβ, ἀλλ' Ἰσραὴλ ἔσται τὸ ὄνομά σου· ὅτι ἐνίσχυσας μετὰ τοῦ Θεοῦ, καὶ μετὰ ἀνθρώπων δυνατός. Αὐτὸς οὖν ἐκεῖνος ὁ τῷ Ἰακὼβ χρηματίσας Θεὸς τῶν περάτων τῆς γῆς ἄρξει κυριολογούμενος παρὰ πᾶσι τοῖς ἔθνεσι, δεσπότης τε καὶ Κύριος ὀνομαζόμενος. Ἅπερ ἵνα ὀφθαλμοῖς παραλάβωσιν οἱ ἀρνησάμενοι αὐτὸν, ἀναγκαίως προείρηται· Μὴ ἀποκτείνῃς αὐτοὺς, μήποτε ἐπιλάθωνται τοῦ λαοῦ μου· καὶ ἐνταῦθα· Καὶ γνώσονται, ὅτι δεσπόζει τῶν περάτων τῆς γῆς ὁ Θεὸς Ἰακώβ. Ἐπιστρέψουσιν εἰς ἑσπέραν καὶ λιμώξουσιν ὡς κύων, καὶ κυκλώσουσι πόλιν. Εἰς βεβαίωσιν τῶν προλεχθέντων δευτεροῖ τὸν λόγον, ἐπαναλαβὼν τὴν αὐτὴν προφητείαν, θεσπίζει τε, ὅτι οὐκ ἀφανισθήσονται ἐξ ἀνθρώπων οὐδὲ ἀποκτανθήσονται, ἐπιστρέψουσι δὲ, τουτέστιν, εἰς συναίσθησιν ἐλεύσονται ὀψέ ποτε καὶ ἑσπέραν· Λιμώξουσί τε ὡς κύων· ἢ, κατὰ τὸν Ἀκύλαν, Ὀχλάσουσιν ὡς κύων· ἢ, κατὰ τὸν Σύμμαχον, Θορυβηθήσονται ὡς κύνες, καὶ περικυκλώσουσι πόλιν. Ταῦτα δὲ καὶ διὰ τῶν