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of the Lord, a cup of unmixed wine, full of mixture, and he poured from this to that; but its dregs were not emptied out, all the sinners of the earth shall drink”; for in proportion to the passions underlying the soul, the physician of souls brings punishments to it like certain therapeutic antidotes for the purification of the pre-existing evil. Therefore, he teaches that this also happened in the case of Jerusalem and the people in it. But he says that none of the sons born in her was found who was able to comfort her and deliver her from evils. And this very thing was fulfilled at no other time than after the passion of our Savior, when neither prophet nor priest nor any of the God-loving men was found in her, since they drove out from among them the disciples and apostles and evangelists of our Savior, killing some, and torturing others with blows and driving them very far away from themselves. For during the times of the Babylonians, when the city was besieged and the people were taken captive, there were left among them righteous men and prophets who were able to comfort them. But now, the prophecy says, there was no one to comfort you from among your children whom you bore. But instead of: these two things are opposed to you, Symmachus says 'these two things have befallen you; who will grieve for you? Misery and ruin, and famine and the sword; who will console you?' And according to Symmachus he adds: your sons went away, being led to the head of all the nets like an oryx in a net, and according to the other interpreters, instead of 'like a half-boiled beet,' it is said 'like an oryx caught in a net or captured.' But the oryx is a bird so-called, to which he compares the sons of Jerusalem, who have been cast into the net of the devil; for which reason they were also delivered over to wrath. Wherefore Symmachus adds: 'those full of the wrath of the Lord, of the rebuke of God.' And he adds: 'Therefore hear this, you afflicted one, and drunk, but not with wine.' and he adds according to Symmachus: 'Thus says your master, and your God will fight for his people. Behold, I have taken from your hand the cup of staggering, the bowl, the cup of wrath, you shall drink it no more.' And the word promises Jerusalem that the cup of wrath will be taken from her, if she should repent; for 'behold, I have taken' is said instead of 'I will take.' if you would do these things that are commanded you and if you would be persuaded by the word that says to you: “Awake, awake, arise, O Jerusalem”; for to her, “when she has been roused” and has risen up, are the aforementioned things promised, so that if she should not be persuaded, nor be roused, nor rise from her fall, but should remain disobedient and unhearing, she herself will be the cause of her not receiving the promised things. And these things were said to the whole nation of the Jews; for these things were not addressed to the stones and the buildings, nor to the dust of the earth and the desolation of the place. But you will understand the meaning of the word from the fact that it is also said in other places in the same way: “Does he who falls not rise again? Or does he who turns away not turn back? Why do you turn away with a shameless turning? says the Lord.” Therefore he promises that when she has risen up, she will no longer drink the cup of wrath; for it will be given to her enemies. Wherefore, according to Symmachus it is said: And I will put it into the hands of those who carried you away, of those who said to your soul, 'Bow down, that we may pass over;' and you have laid your back as the ground, and as a passage for those who pass by. And it is likely that these things are also said concerning the opposing powers, to which every soul that has apostatized from God subjects itself; for the soul that approaches God stands upright, looking upward and raised to him, but the one that has joined itself to the evil demons who work sin is forced 'to bow down,' like the woman in the Gospel 'who was bent over completely and could not look up,' concerning whom the Savior said: 'And this woman, being a daughter of Abraham, whom Satan has bound for eighteen years.' Thus, therefore, also

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κυρίου οἴνου ἀκράτου πλῆρες κεράσματος, καὶ ἔκλινεν ἐκ τούτου εἰς τοῦτο, πλὴν ὁ τρυγίας αὐτοῦ οὐκ ἐξεκενώθη, πίονται πάντες οἱ ἁμαρτωλοὶ τῆς γῆς»· ἀναλόγως γὰρ τοῖς ὑποκειμένοις τῇ ψυχῇ πάθεσιν ὁ τῶν ψυχῶν ἰατρὸς τὰς τιμωρίας αὐτῇ προσάγει ὥσπερ τινὰς ἀντιδότους θεραπευτικὰς ἐπὶ καθάρσει τῆς προϋποκειμένης κακίας. Τοῦτο τοίνυν καὶ ἐπὶ τῆς Ἰερουσαλήμ, τοῦ τε ἐν αὐτῇ λαοῦ γεγονέναι διδάσκει. οὐδένα δέ φησιν εὑρῆσθαι τῶν ἐν αὐτῇ γεγεννημένων υἱῶν αὐτῆς τὸν δυνάμενον αὐτὴν παρακαλέσαι καὶ τῶν κακῶν ἀπαλλάξαι. ὃ δὴ καὶ αὐτὸ ἐπληροῦτο οὐκ ἄλλοτε ἢ μετὰ τὸ πάθος τοῦ σωτῆρος ἡμῶν, ὅτε οὔτε προφήτης οὔτε ἱερεὺς οὔτε τις τῶν θεοφιλῶν ἀνδρῶν εὕρηται ἐν αὐτῇ, ἐπεὶ καὶ τοῦ σωτῆρος ἡμῶν τοὺς μαθητὰς καὶ ἀποστόλους καὶ εὐαγγελιστὰς ἐξ ἑαυτῶν ἤλασαν, τοὺς μὲν ἀνελόντες, τοὺς δὲ πληγαῖς αἰκισάμενοι καὶ πορρωτάτω ἑαυτῶν ἐκδιώξαντες. κατὰ γὰρ τοὺς τῶν Βαβυλωνίων χρόνους πολιορκηθείσης τῆς πόλεως καὶ τοῦ λαοῦ αἰχμαλώτου ληφθέντος ὑπελίποντο ἐν αὐτοῖς ἄνδρες δίκαιοι καὶ προφῆται οἱ παρακαλεῖν αὐτοὺς δυνάμενοι. ἀλλὰ νῦν φησιν ἡ προφητεία· οὐδεὶς ἦν ὁ παρακαλῶν σε ἀπὸ τῶν τέκνων σου, ὧν ἔτεκες. ἀντὶ δὲ τοῦ· δύο ταῦτα ἀντικείμενά σοι, ὁ Σύμμαχος δύο φησίν ἐστι ταῦτα τὰ συσταθέντα σοι· τίς λυπηθήσεταί σοι; ἡ ταλαιπωρία καὶ ἡ συντριβὴ καὶ ὁ λιμὸς καὶ ἡ μάχαιρα· τίς παρηγορήσει σε; Καὶ ἐπιλέγει κατὰ τὸν Σύμμαχον· οἱ υἱοί σου ἐπορεύθησαν ἀγόμενοι ἐπ' ἀρχῆς πάντων ἀμφιβλήστρων ὡς ὄρυξ ἐν ἀμφιβλήστρῳ, καὶ κατὰ τοὺς λοιποὺς δὲ ἑρμηνευτὰς ἀντὶ τοῦ· ὡς σευτλίον ἡμίεφθον, ὡς ὄρυξ εἴρηται ἠμφιβληστρευμένος ἢ συνειλημμένος. ὄρνεον δέ ἐστιν ὄρυξ οὕτω καλούμενος, ᾧ παραβάλλει τοὺς υἱοὺς Ἰερουσαλὴμ ἀμφιβλήστρῳ τοῦ διαβόλου περιβληθέντας· διὸ καὶ τῷ θυμῷ παρεδόθησαν. ὅθεν ὁ Σύμμαχος ἐπιλέγει· οἱ πλήρεις ὀργῆς κυρίου, ἐπιτιμήσεως τοῦ θεοῦ. Καὶ ἐπιφέρει· διὰ τοῦτο ἄκουσον δὴ κεκακωμένη καὶ μεθύουσα οὐκ ἀπὸ οἴνου. καὶ ἐπιφέρει κατὰ τὸν Σύμμαχον· τάδε λέγει ὁ δεσπότης σου· καὶ ὁ θεός σου ὑπερμαχήσει τοῦ λαοῦ αὐτοῦ. ἰδοὺ ἦρα ἀπὸ τῆς χειρός σου τὸ ποτήριον τοῦ σπαραγμοῦ, τὸν κρατῆρα τὸ ποτήριον τοῦ θυμοῦ, οὐ προσθήσεις πιεῖν αὐτὸ ἔτι. ἐπαγγέλλεται δὲ τῇ Ἰερουσαλὴμ ὁ λόγος λήψεσθαι ἀπ' αὐτῆς τὸ ποτήριον τοῦ θυμοῦ, εἰ μετανοήσειε· τὸ γὰρ ἰδοὺ ἦρα ἀντὶ τοῦ λήψομαι εἴρηται. εἰ τάδε ποιήσειες τὰ προσταττόμενά σοι καὶ εἰ πεισθείης τῷ φάσκοντί σοι λόγῳ· «Ἐξεγείρου ἐξεγείρου ἀνάστηθι, Ἰερουσαλήμ»· «ἐξεγερθείσῃ» γὰρ αὐτῇ καὶ διαναστάσῃ ἐπαγγέλλεται τὰ εἰρημένα, ὡσεὶ μὴ πεισθείη μηδὲ διεγερθείη μηδὲ τοῦ πτώματος ἀνασταίη, μείνειε δὲ ἀπειθὴς καὶ ἀνήκοος, αὐτῇ ἑαυτῆς ἔσται αἰτία τοῦ μὴ τυχεῖν τῶν ἐπηγγελμένων. ταῦτα δὲ πρὸς πᾶν τὸ Ἰουδαίων ἔθνος ἐλέγετο· οὐ γὰρ τοῖς λίθοις καὶ τοῖς οἰκοδομήμασιν, ἀλλ' οὐδὲ τῷ χοῒ τῆς γῆς καὶ τῇ ἐρημίᾳ τοῦ τόπου ταῦτα προσεφωνεῖτο. νοήσεις δὲ τοῦ λόγου τὴν διάνοιαν ἀπὸ τοῦ καὶ ἐν ἑτέροις λέγεσθαι τοῖς αὐτοῖς· «μὴ ὁ πίπτων οὐκ ἀνίσταται; ἢ ὁ ἀποστρέφων οὐκ ἐπιστρέφει; ἵνα τί ἀποστρέφετε ἀποστροφὴν ἀναιδῆ; λέγει κύριος». διαναστήσειν αὐτὴν τοίνυν ἐπαγγέλλεται μηκέτι πίεσθαι τὸ ποτήριον τοῦ θυμοῦ· δοθήσεσθαι γὰρ αὐτὸ τοῖς αὐτῆς πολεμίοις. διὸ κατὰ τὸν Σύμμαχον εἴρηται· καὶ θήσω αὐτὸ εἰς χεῖρας τῶν ἀποικισάντων σε, τῶν εἰπόντων τῇ ψυχῇ σου Κύψον, ἵνα παρέλθωμεν· καὶ ἔθηκας ὡς γῆν τὸν νῶτόν σου καὶ ὡς πάροδον τοῖς παροδεύουσιν. Εἰκὸς δὲ ταῦτα λέγεσθαι καὶ περὶ ἀντικειμένων δυνάμεων, αἷς ὑποτάσσει ἑαυτὴν πᾶσα ψυχὴ ἡ τοῦ θεοῦ ἀποστᾶσα· ἡ μὲν γὰρ τῷ θεῷ προσιοῦσα ὄρθιος ἕστηκεν ἄνω βλέπουσα καὶ πρὸς αὐτὸν ἐπηρμένη, ἡ δὲ συνάψασα ἑαυτὴν τοῖς τὴν ἁμαρτίαν ἐνεργοῦσι δαίμοσι πονηροῖς ἀναγκάζεται «κύπτειν», ὁποία «ἦν ἡ» ἐν τῷ Εὐαγγελίῳ «συγκύπτουσα εἰς τὸ παντελὲς καὶ μὴ δυναμένη ἀνανεύειν γυνή», περὶ ἧς ὁ σωτὴρ ἔλεγε· «ταύτην δὲ θυγατέρα οὖσαν Ἀβραάμ, ἣν ἔδησεν ὁ σατανᾶς δέκα καὶ ὀκτὼ ἔτη». οὕτω δ' οὖν καὶ