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these are not trivial gifts of your hand. 3-4 You afflicted peoples and cast them out; for they did not inherit the land by their own sword, and their own arm did not save them. Those whom you cast out, you cast out by afflicting them. But you brought the affliction upon them, so that they might be disciplined. For often affliction disciplines; for here we do not mean affliction from sin, but from laborious discipline. Since, therefore, they did not accept the laborious discipline as they ought, they were finally cast out and rejected. "For they did not inherit the land by their own sword." Our fathers, who historically received the land of those who were cast out, did not possess the land taken from them by their own war, nor by their own power; "for not by their sword, nor did their arm" prevail for them, "but your right hand and your arm and the light of your countenance." Where there is light, there is also salvation. Through which, therefore, the affliction and the casting out occurs, is simply the hand. Thus also in one of the psalms it is said concerning Christ: "And he will set his hand in the sea, and his right hand in the rivers." Where there is a storm and saltiness, the hand is simply set against the evil powers; for the evil powers are those now signified by the sea. "and in" "the rivers, his right hand." But the rivers are the prophets, having streams from the spring of water "leaping up into eternal life"; for "he who believes in me, as the Scripture has said, out of his belly will flow rivers of living water. Now this he said about the Spirit, which those who believed were to receive." These, therefore, being rivers, "will clap their hands together." It is an act of agreement. See then, the hand, where the sea is, the saltiness, the storm. 4 but your right hand and your arm and the light of your countenance. The right hand also has a fitting arm. Therefore you did not inherit the land by your own hand or by your own arm, but the arm of God and his right hand and the light of his countenance provided this for you. Interpret this both ways tropologically, that you were not freed by your own power nor by your own action and have come to be in the holy land. But if you take it as a higher allegory, both his arm and his right hand and the light of his countenance is the Savior. Therefore not in yourselves, but in him you were rescued, you were moved from the worse country to the good one. ... ... ... having prepared, he conquered, but with God as an ally, as it is said: "not of him who wills, nor of him who runs, but of God who shows mercy." 4-5 because you were well-pleased in them. You yourself are my king and my God. For you are not only my God, being my creator and having brought me into being, but also my king, because by ... ... ... providence I am ruled, no longer "entangled in the affairs of this life." And you are my God since I am a creature of God—and every creature has God as God—but as a sol... ... ... ... ... ... ... ... you are. 5 who commands the salvations of Jacob. 311 To Jacob who trips up wickedness, you command salvations, being king and God. And he commands salvations to the spirits who minister the salvations, about whom the apostle says: "Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?" not that they may confirm and give it, but that they may proclaim it beforehand upon hearing it: "Say to the daughter of Zion, 'Behold, your Savior is coming to you.'" But the "salvations of Jacob" can be the virtues according to type, or the two virtues, the practical and the intellectual, the contemplation of truth and the performance of praiseworthy deeds. 6 In you we will gore our enemies. You see, we do not overturn our enemies using our own horns. But you are our horn and our defense. Therefore you have what is said in one of the psalms by all the saints: "and in your good pleasure our horn will be exalted." Not the perceptible one; for again the horn of those who have it is a means of defense. through it they will ward off what comes against them

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χειρὸς δόματα ταῦτα οὐ φαῦλα. 3-4 ἐκάκωσας λαοὺς καὶ ἐξέβαλες αὐτούς· οὐ γὰρ ἐν τῇ ῥομφαίᾳ αὐτῶν ἐκληρονόμησαν γῆν, καὶ ὁ βραχίων αὐτῶν οὐκ ἔσωσεν αὐτούς. ἐκείνους οὓς ἐξε´̣βαλες, κακώσας ἐξέβαλες. τὴν κάκωσιν δὲ ἐπήγαγες αὐτοῖς, ἵνα παιδευθῶσιν. πολλάκις δὲ ἡ κάκωσις παιδεύει· κάκωσιν γὰρ ἐνταῦθα οὐ τὴν ἐξ ἁμαρτίας λέγομεν, ἀλλὰ τὴν ἐξ ἐπιπόνου παιδεύσεως. ἐπεὶ οὖν οὐ προσήκαντο ὡς δεῖ τὴν παίδευσιν τὴν ἐπίπονον, ἐξεβλήθησαν λοιπὸν καὶ ἀπεδοκιμάσθησαν. "οὐ γὰρ ἐν τῇ ῥομ̣φαίᾳ αὐτῶν ἐκληρονόμησαν γῆν". οἱ πατέρες ἡμῶν οἱ κοινοὶ τῶν ἐκβληθέντων τὴν γῆν ε᾿̣π̣' ἱστορίας εἰληφότες οὐχ ἱδίῳ πολέμῳ, οὐχ ἱδίᾳ δυνάμει ἔσχον τὴν ἀπ' ἐκείνων ἀφα̣ιρεθεῖσαν γῆν· "οὐ γὰρ ἐν τῇ ῥομφαίᾳ αὐτῶν, οὐδὲ ὁ βραχίων αὐτῶν" κατίσχυσεν αὐτούς, "ἀλλ' ἡ δεξιά σου καὶ ὁ βραχίων σου καὶ ὁ φωτισμὸς τοῦ προσώπου σου". ἔνθα ὁ φωτισμός, καὶ ἡ σωτηρία. δι' ἧς οὖν γίνεται ἡ κάκωσις κ̣αὶ ἡ ἐκβολή, ἁπλῶς χείρ. οὕτω καὶ ἐν ἑνὶ τῶν ψαλμῶν περὶ Χριστοῦ λέγεται τό· "καὶ θήσει ἐν θαλάσσῃ χεῖρα αὐτοῦ καὶ ἐν ποταμοῖς δεξιὰν αὐτοῦ". ἔνθα ζάλη καὶ ἁλμυρίς ἐστιν, ἡ χεὶρ ἁπλῶς τίθεται κατὰ τῶν πονηρῶν δυνάμεων· πονηραὶ γὰρ δυνάμεις εἰσὶν αἱ νῦν διὰ τῆς θαλάσση̣ς δηλούμεναι. "ε᾿̣ν" δε`̣ "ποταμοῖς τὴν δεξιάν". ποταμοὶ δέ εἰσιν οἱ προφῆται σχόντες ἀπὸ τῆς πηγῆς τοῦ ὕδατος τοῦ "ἁλλομένου εἰς ζωὴν αἰώνιον" ῥεύματα· "ὁ πιστεύων" γὰρ "εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσ̣ουσιν ὕδατος ζῶντος. τοῦτο δὲ ἔλεγεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες". οὗτοι οὖν ποταμοὶ ὄντες "κροτήσουσιν χειρὶ ἐπὶ τὸ αὐτό". συμφωνίας δέ ἐστιν πρᾶξις. ἴδε οὖν, ἡ χείρ, ἔνθα ἡ θάλασσα, ἡ ἁλμυρίς, ἡ ζάλη. 4 ἀλλ' ἡ δεξιά σου καὶ ὁ βραχίων σου καὶ ὁ φωτισμὸς τοῦ προσώπου σου. ἔχει ἡ δεξιὰ καὶ βραχίονα κατάλληλον. οὐκ ἐν τῇ ἑαυτῶν οὖν χειρὶ ἢ τῷ ἑαυτῶν βρα̣χίονι ἐκληρονομήσατε γῆν, ἀλλ' ὁ θεοῦ βραχίων καὶ ἡ δεξιὰ καὶ ὁ φωτισμὸς τοῦ προσώ πο̣υ αὐτοῦ τοῦτο ὑμῖν παρέσχεν. ἑκατέρως αὐτὸ πρὸς τροπολογίαν, ὅτι οὐχ ἱδίᾳ δυνάμει οὐδ̣' ἰδίᾳ̣ π̣ράξει ἐλευθε̣ρώθητε καὶ γεγόνατε ἐν τῇ ἁγίᾳ γῇ. ἐὰν δὲ πρὸς ἀλληγορίαν ὑψηλοτέραν λάβῃς, κ̣αὶ ὁ βραχίων αὐτοῦ καὶ ἡ δεξιὰ καὶ ὁ φωτισμὸς τοῦ προσώπου αὐτοῦ ὁ σωτήρ ἐστιν. οὐκ ἐν ἑαυτοῖς οὖν, ἀλλ' ἐν τούτῳ ἐρύσθ̣ητε, μετοικίσθητε ἐκ τῆς χείρονος χώρας εἰς τὴν καλήν. ····· ····· ····· · ἑτοιμάσας ἐνίκ̣η̣σεν, ἀλλὰ θεοῦ συμμαχήσαντος, ὡς τό· "οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ". 4-5 ὅτι εὐδόκησας ἐν αὐτοῖς. σὺ εἶ αὐτὸς ὁ βασιλεύς μου καὶ ὁ θεός μου. οὐ γὰρ μόνον θεός μου εἶ δημιουργός μου ὢν καὶ εἰς τὸ εἶναί με ἀγαγών, ἀλλὰ καὶ βασιλεύς, ὅτι ὑπὸ ····· ····· ····· · προνοίας ἄρ̣χομαι οὐκ ἐν̣πλεκόμενος ἔτι "ταῖς τοῦ βίου πραγματείαις". καὶ θεὸς μέν μου εἶ ᾑ῀̣ κ̣τίσμα θεοῦ εἰμι-καὶ πᾶν μὲν κτίσμα θεὸν ἔχει τὸν θεόν-ᾗ δὲ στρα····· ····· ····· ····· ····· ····· ····· ····· · εἶ. 5 ὁ ἐντελλόμενος τὰς σωτηρίας Ἰακώβ. 311 τῷ Ἰακὼβ τῷ πτερνίζοντι τὴν κακίαν τὰς σωτηρίας ἐντέλλῃ βασιλεὺς καὶ θεὸς ὤν. σωτηρίας δὲ ἐντέλλεται τοῖς πνεύμασιν τοῖς διακονοῦσιν τὰς σωτηρίας, περὶ ὧν ὁ ἀπόστολος· "οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα εἰς διακονίαν ἀ ποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν"; οὐχ ἵνα βεβαιω´̣σωσιν καὶ δῶσιν αὐτήν, ἀλλ' ἵνα προαναφωνήσωσιν αὐτὴν ἀκούσαντες· "εἴπατε τῇ θυγατρὶ Σιὼν Ἰδοὺ σωτὴρ παραγίνεταί σοι". "σωτηρίαι" δὲ τοῦ "Ἰακὼβ" δύνανται εἶναι αἱ κατ' εἶδος ἀρετ̣αὶ ἢ αἱ δύο ἀρεταί, ἡ πρακτικὴ καὶ διανοητική, ἡ θεωρία τῆς ἀληθείας καὶ ἡ ποιητικὴ τῶν ἔρ̣γων τῶν ἐπαινετῶν. 6 ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν. θεωρεῖς, οὐχ ἱδίο̣ις κέρασιν χρώμενοι ἀνατρέπομεν τοὺς ἐχθροὺς ἡμῶν. σὺ δὲ κέρας ἡμῶν εἶ καὶ ἀμυντήριον. ἔχεις οὖν λεγόμενον ἐν ἑνὶ τῶν ψαλμῶν ὑπὸ τῶν ἁγίων πάντων· "καὶ ἐν τῇ εὐδοκίᾳ σου ὑψωθήσεται τὸ κέρας ἡμῶν". οὐ τὸ αἰσθητόν· πάλιν γὰρ ἀμυντη´̣ριόν ἐστιν̣ τὸ κέρας τῶν ἐχόντων. δι' αὐτοῦ ἀπαλεξήσουσιν τὰ ἐπερχόμενα