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nations have come into your inheritance," and so on. He declares that their return will be with peace, which they made with tranquility and leisure, escorted according to the command of Cyrus, with God as their ally, and gathering them to their own city. 13-15. 9Behold, my servant shall understand, and shall be exalted, and shall be glorified, greatly. In the way that many will be astonished at you, so will your form be without honor from men. And your glory from the sons of men9, etc. Instead of "my servant shall understand," Aquila rendered it: "My servant will be instructed." And Symmachus: "My servant." And concerning this servant or slave he said previously: "Behold my servant, I will take hold of him." And after a little: "And in his name the nations will hope." To which he again adds: "And I have given you for a covenant of the people, for a light of the nations." And going on again: "Be my witnesses, and I am a witness, says the Lord God, and the servant whom I have chosen." The present things are consequent to what was said a little before, in which he said, "For I myself who speak am present," and what follows. In which, having spoken about his advent and the eyewitness account of the evangelists, he who said, "I myself who speak am present," now shows how he will appear among men. In his human nature, the Son by nature is called a servant, to be glorified through the resurrection, and to be exalted through the ascension. For having foretold the more auspicious things, he brought upon them the things concerning the passion. And the "shall understand," that is, "will be instructed," fits hu 2517 man measures. For having taken the form of a servant, for which reason he is also called a servant, he filled it with all wisdom. For how could he not, being knowledge itself and the Word, and being inseparable from the flesh which he assumed through the highest union? Therefore, nothing that happened for your sake is without understanding. For according to David, "He made all things in wisdom." Therefore, some say, he is exalted by us as God, and is glorified. For believing in him, we call him Savior, and Redeemer, and God, and Lord. To which he adds: "In the way that many will be astonished at you." Or, according to Theodotion, "in the way that they marveled." For even those who do not believe marvel at the humility of his coming among men, being at a loss as to how a man who was lowly and without honor (for they called him a Samaritan, a glutton, and a drunkard, and born of fornication, and a sinner), is placed above those who try to fight him. But the faithful, and the nations, marvel, worshiping his divinity, being astonished at the economy; such was Habakkuk saying: "O Lord, I have heard your report, and was afraid. I considered your works, and was amazed." But kings, after the blasphemies against him, and after persecuting his Church, having gained nothing, fell silent, being overcome by his teaching. Since also others were driven by other divinely-sent scourges instead of these, for your sake indeed they were silent. But they by decrees commanded the churches to be built, and the usual things to be done in them; and distinguishing between these believers and unbelievers he adds: "Those to whom it was not announced concerning him, shall see"; distinguishing the gentiles from those of the circumcision. For the latter had the law and the prophets; and to them first he preached when he came to the lost sheep of Israel. But the former had not heard of these things. And yet they have seen the salvation from him, having beheld him with the eyes of the soul, and having understood his teaching, so that the prophecy fits them: "Hearing you will hear, and will not understand." And: "Seeing you will see, and will not perceive." And to these the Savior said the word, "Blessed are those who have not seen and have believed;" concerning whom the prophet says "they have understood." For the root of understanding is faith; "For if you do not believe," he says, "you will not understand." Which indeed was also a marvel to the prophets. CHAPTER 53. 1-2. 9Lord, who has believed our report, and to whom has the arm of the Lord been revealed? We announced him as a child before him, as a root in a thirsty land; he has no form, nor glory. And we saw him, and he had no form, nor beauty. But his form is without honor, and lacking

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ἤλθοσαν ἔθνη εἰς τὴν κληρονομίαν σου," καὶ τὰ ἑξῆς. Τὴν δὲ ἐπάνοδον αὐτῶν ἔσεσθαι μετ' εἰρήνης δηλοῖ, ἣν μεθ' ἠρεμίας καὶ σχολῆς δορυφορούμενοι κατὰ τὸ πρόσταγμα Κύρου πεποίηνται, συμμαχοῦντος αὐτοῖς τοῦ Θεοῦ, καὶ πρὸς τὴν ἰδίαν συνάγοντος πόλιν. ιγιεʹ. 9Ἰδοὺ συνήσει ὁ παῖς μου, καὶ ὑψωθήσεται, καὶ δοξασθήσεται, σφόδρα. Ὃν τρόπον ἐκστήσονται ἐπὶ σὲ πολλοὶ, οὕτω ἀδοξήσει ἀπὸ τῶν ἀνθρώπων τὸ εἶδός σου. Καὶ ἡ δόξα σου ἀπὸ υἱῶν ἀνθρώπων9, κ.τ.λ. Ἀντὶ τοῦ συνήσει ὁ παῖς μου, Ἀκύλας ἐξέδωκεν· Ἐπιστημονισθήσεται δοῦλός μου. Καὶ ὁ Σύμμαχος· ∆οῦλός μου. Περὶ τούτου δὲ τοῦ παιδὸς ἢ δούλου καὶ πρότερον ἔλεγεν· "Ἰδοὺ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ." Καὶ μετ' ὀλίγα· "Καὶ ἐν τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν." Οἷς πάλιν ἐπιφέρει· "Καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν." Καὶ προϊὼν αὖθις· "Γένεσθέ μοι μάρτυρες, κἀγὼ μάρτυς, λέγει Κύριος ὁ Θεὸς, καὶ ὁ παῖς ὃν ἐξελεξάμην." Τὰ δὲ παρόντα τοῖς πρὸ βραχέος ἀκόλουθα, ἐν οἷς ἔλεγεν, "Ὅτι ἐγώ εἰμι αὐτὸς ὁ λαλῶν πάρειμι," καὶ τὰ ἐφεξῆς. Ἐν οἷς περὶ τῆς ἐπιδημίας αὐτοῦ, καὶ τῆς τῶν εὐαγγελιστῶν αὐτοψίας εἰπὼν, νῦν ὅπως ἐν ἀνθρώποις φανήσεται δείκνυσιν ὁ εἰπών· Αὐτὸς ὁ λαλῶν πάρειμι. Τὸ ἀνθρώπινον εἴρηται δοῦλος ὁ κατὰ φύσιν υἱὸς, δοξάζεσθαί τε διὰ τῆς ἀναστάσεως, ὑψοῦσθαί τε διὰ τῆς ἀναλήψεως. Τὰ γὰρ εὐφημότερα προειπὼν, τὰ περὶ τοῦ πάθους αὐτοῖς ἐπενήνοχεν. Καὶ τὸ συνήσει δὲ, ἤγουν ἐπιστημονισθήσεται, τοῖς ἀν 2517 θρωπίνοις μέτροις ἁρμόττει. Ἀναλαβὼν γὰρ δούλου μορφὴν, δι' ἣν καὶ λέγεται δοῦλος, πάσης αὐτὴν σοφίας ἐπλήρωσεν. Πῶς γὰρ οὐκ ἤμελλεν αὐτοεπιστήμη καὶ λόγος ὑπάρχων, καὶ ἧς ἀνείληφε σαρκὸς δι' ἄκραν ἕνωσιν ὑπάρχων ἀχώριστος; Οὐδὲν οὖν ἐν τοῖς ὑπὲρ ὑμῶν γεγονόσιν ἀσύνετον. Κατὰ γὰρ τὸν ∆αβὶδ, "Πάντα ἐν σοφίᾳ ἐποίησεν." ∆ιὸ, φασί τινες, ὑψοῦται παρ' ἡμῶν ὡς Θεὸς, καὶ δοξάζεται. Πιστεύοντες γὰρ εἰς αὐτὸν, Σωτῆρα καλοῦμεν, καὶ Λυτρωτὴν, Θεόν τε, καὶ Κύριον. Οἷς ἐπιλέγει· Ὃν τρόπον ἐκστήσονται ἐπὶ σὲ πολλοί. Ἢ, κατὰ Θεοδοτίωνα, ὃν τρόπον ἐθαύμασαν. Μέχρι γὰρ οἱ μὴ πιστεύοντες τὸ ταπεινὸν αὐτοῦ τῆς εἰς ἀνθρώπους παρόδου θαυμάζουσιν, ἀμηχανοῦντες πῶς ἄνθρωπος γεγονὼς εὐτελῆς τε καὶ ἄδοξος (ἐκάλουν γὰρ αὐτὸν Σαμαρείτην, φάγον τε, καὶ μέθυσον, καὶ ἐκ πορνείας γεγενημένον, καὶ ἁμαρτωλὸν), ἀνωτέρω τῶν πολεμεῖν αὐτὸν πειρωμένων καθίσταται. Οἱ δὲ πιστοὶ, καὶ τὰ ἔθνη, θαυμάζουσι προσκυνοῦντες αὐτοῦ τὴν θεότητα, τὴν οἰκονομίαν καταπληττόμενοι· ὁποῖος ἦν Ἀμβακοὺμ λέγων· "Κύριε, εἰσακήκοα τὴν ἀκοήν σου, καὶ ἐφοβήθην. Κατενόησα τὰ ἔργα σου, καὶ ἐξέστην." βασιλεῖς δὲ, μετὰ τὰς κατ' αὐτοῦ βλασφημίας, καὶ τὸ διῶξαι τὴν Ἐκκλησίαν αὐτοῦ, μηδὲν ὀνήσαντες ἐσιώπησαν, τῆς αὐτοῦ διδασκαλίας ἡττώμενοι. Ἐπεὶ καὶ ἄλλοι ἄλλαις θεηλάτοις ἀντὶ τούτων ἠλαύνοντο μάστιξιν, διά σε μὲν ἐσίγων. Οἱ δὲ διατάγμασι τὰς Ἐκκλησίας ἀνεγείρειν ἐκέλευον, καὶ τὰ συνήθη ποιεῖν ἐν αὐταῖς· τούτους δὲ τοὺς πιστοὺς καὶ ἀπίστους ἀντιδιαιρῶν ἐπιφέρει· Οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται· τοῖς ἐκ περιτομῆς ἀντιδιαστέλλων τοὺς ἐθνικούς. Οἱ μὲν γὰρ νόμον καὶ προφήτας εἶχον· καὶ πρώτοις ἐκήρυξεν ἐλθὼν ἐπὶ τὰ ἀπολωλότα πρόβατα Ἰσραήλ. Οἱ δὲ τούτων ἦσαν ἀνήκοοι. Καὶ ὅμως τὴν ἐξ αὐτοῦ σωτηρίαν τεθέανται, τοῖς τῆς ψυχῆς ὄμμασιν αὐτὸν θεασάμενοι, καὶ τὴν αὐτοῦ συνέντες διδασκαλίαν, ὡς ἐκείνοις ἁρμόσαι τὴν προφητείαν τήν· "Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε." Καί· Βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε. Τούτοις δὲ τοῦ Σωτῆρος τὸν λόγον εἰπόντος, "Μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες·" περὶ ὧν τὸ συνῆκαν ὁ προφήτης φησίν. Ῥίζα γὰρ συνέσεως ἡ πίστις· "Ἐὰν γὰρ μὴ πιστεύσητε, φησὶν, οὐδ' οὐ μὴ συνῆτε." Ὃ δὴ καὶ θαῦμα τοῖς προφήταις παρεῖχε. ΚΕΦΑΛ. ΝΓʹ. αʹιβʹ. 9Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν, καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη; Ἀνηγγείλαμεν ὡς παιδίον ἐναντίον αὐτοῦ, ὡς ῥίζα ἐν γῇ διψώσῃ· οὐκ ἔστιν εἶδος αὐτῷ, οὐδὲ δόξα. Καὶ εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος, οὐδὲ κάλλος. Ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον, καὶ ἐκλεῖπον