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the spirit and the breath which I made, through which "man became a living soul," I will not be angry forever. For even if for a certain short time, on account of certain sins arising from human weakness, I grieved those who had sinned and I struck them, like "a father chastening his sons"; "For whom the Lord loves he chastens, and scourges every son whom he receives." but since, having become aware of my discipline, "you were grieved" with "a godly grief" and you went away sad, having repented; for this reason, having seen your turning back and your repentance, and your deeds after these things and the ways of your life, I healed you and I comforted you, giving true comfort; for all things supplied by me to my own household happen to be true. wherefore, to those who were made right-minded by my discipline I gave true comfort and peace, not some simple and temporary one, but one that is multiplied, so as to have it both from those who are near and from those who are far and settled at a distance. having promised these things, the Lord who has been spoken of as God adds; I will heal them, promising the healing from himself to those whose souls and heart are afflicted. and this he brought as a conclusion to those who have been benefited by the discipline of God. But those who are not such, he says, but who have remained unjust and ungodly, will be tossed by the waves and will not be able to rest. then, since it is not in the nature of things for those who are alienated from God to partake of joy, there has been brought upon all the saying: There is no joy for the ungodly, says the Lord, but according to Symmachus: but the ungodly are like a sea casting forth; for they will not be able to be quiet, and they will be cast forth by its waters both what is trampled and mud. There is no peace, said my God, for the ungodly. where again it must be observed, how he has compared the multitude of the ungodly to a sea casting forth and to a "surging sea" and a troubled one. wherefore he says, like a sea casting forth; for they will not be able to be quiet, but he also says the waters of so great a sea are like the trampling of mud. and Aquila likewise has said, "and the ungodly as a sea casting up," "that they will not be able to be quiet," "and its waters cast up as something trampled and mud," so that if it should ever be said as concerning the sea of Egypt or concerning certain waters, the foregoing things must be remembered, being useful for their interpretation. 2.47 The Word, having healed those among the multitude of the people who are "humble and contrite in heart," passes again to the order of the ungodly among them, against whom the aforesaid decision has been uttered, through which he said: "There is no joy for the ungodly, said God"; for it was necessary for us to be taught, who these ungodly people were and the reasons for the decision against them. these things, then, these very things he commands the prophet to bring to light with all boldness and with a strong voice, in no way out of fear of death or any other threat of men to shrink back and hide the proclamation of God. wherefore, in the manner of a trumpet, the loudest of all musical instruments, so as to be clearly heard by those being reproved, he commands to cry out and to declare the words of God. Now to the evangelists of the word of salvation it was said through the foregoing words: "Go up on a high mountain, you who bring good news to Jerusalem; lift it up, do not be afraid," but here the prophet is not commanded "to go up on a high mountain"; for they were not on a height, those to whom he was addressing these things; only to cry out with strength and not to spare, as one speaking into the ears of the deaf he is commanded and to raise his voice in the manner of a trumpet. But a trumpet is a sign of war. And as against an enemy, the ungodly and sinful man, he commands him to use the cry, so that he might lay hold of the mind of the listeners and wound it with the most striking word. And he says next: And declare to my people their sins, for condemnation calling the sinner his people, whom I for my part, he says

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πνεῦμα καὶ ἣν ἐγὼ ἐποίησα πνοήν, δι' ἧς «ὁ ἄνθρωπος γέγονεν εἰς ψυχὴν ζῶσαν», οὐκ εἰς τὸν αἰῶνα ὀργισθήσομαι. Εἰ γὰρ καὶ πρὸς βραχύν τινα καιρὸν διά τινας ἐξ ἀνθρωπίνης ἀσθενείας ἐπιγενομένας ἁμαρτίας ἐλύπησα τοὺς ἡμαρτηκότας καὶ ἐπάταξα, οἷα «πατὴρ υἱοὺς παιδεύων»· «ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται». ἀλλ' ἐπειδήπερ συναίσθησιν λαβόντες τῆς ἐμῆς παιδείας, «ἐλυπήθητε» «τὴν κατὰ θεὸν λύπην» καὶ ἐπορεύθητε στυγνοὶ μεταμεληθέντες· τούτου χάριν τὴν ἐπιστροφὴν καὶ τὴν μετάνοιαν ὑμῶν θεασάμενος καὶ τὰς μετὰ ταῦτα πράξεις καὶ τοῦ βίου τὰς ὁδούς, ἰασάμην ὑμᾶς καὶ παρεκάλεσα δοὺς παράκλησιν ἀληθινήν· πάντα γὰρ παρ' ἐμοῦ εἰς τοὺς ἐμοὺς οἰκείους χορηγούμενα ἀληθινὰ τυγχάνει. διόπερ τοῖς ἐκ τῆς ἐμῆς παιδείας σωφρονισθεῖσι παράκλησιν ἀληθινὴν ἔδωκα καὶ εἰρήνην οὐχ ἁπλῆν τινα καὶ πρόσκαιρον, ἀλλὰ πολυπλασιαζομένην ὡς καὶ ἀπὸ τῶν ἐγγὺς ἔχειν αὐτὴν καὶ ἀπὸ τῶν πόρρω καὶ μακρὰν ἀπῳκισμένων. ταῦτ' ἐπαγγειλάμενος ὁ τεθεολογημένος κύριος ἐπιλέγει· Ἰάσομαι αὐτούς, τοῖς τὰς ψυχὰς κεκακωμένοις καὶ τὴν καρδίαν τὴν παρ' αὐτοῦ ἴασιν ὑπισχνούμενος. καὶ τοῦτο τέλος ἐπήγαγε τοῖς ἐκ τῆς τοῦ θεοῦ παιδείας ὠφελημένοις. Οἱ δὲ μὴ τοιοῦτοί φησιν, ἀπομείναντες δὲ ἄδικοι καὶ ἀσεβεῖς κλυδωνισθήσονται καὶ ἀναπαύσασθαι οὐ μὴ δύνωνται. εἶτ' ἐπειδὴ οὐκ ἔχει φύσιν τοὺς ἀπαλλοτριωθέντας τοῦ θεοῦ χαρᾶς μεταλαμβάνειν, ἐπενήνεκται τοῖς πᾶσι τό· οὐκ ἔστι χαίρειν τοῖς ἀσεβέσι, λέγει κύριος, κατὰ δὲ τὸν Σύμμαχον· οἱ δὲ ἀσεβεῖς ὡς θάλασσα ἐκβρασσομένη· ἡσυχάσαι γὰρ οὐ δυνήσονται, καὶ ἐκβρασθήσονται παρὰ τὰ ὕδατα αὐτῆς καὶ καταπάτημα καὶ πηλός. οὐκ ἔστιν εἰρήνη, εἶπεν ὁ θεός μου, τοῖς ἀσεβέσιν. ἔνθα πάλιν τηρητέον, ὅπως τὸ πλῆθος τῶν ἀσεβῶν θαλάσσῃ ἐκβρασσομένῃ παρείκασε καὶ «θαλάσσῃ κυμαινούσῃ» καὶ ταραττομένῃ. διό φησιν ὡς θάλασσα ἐκβρασσομένη· ἡσυχάσαι γὰρ οὐ δυνήσονται, ἀλλὰ καὶ τὰ ὕδατα τῆς τοσαύτης θαλάσσης πηλοῦ πατήματι ἐοικέναι φησί. καὶ ὁ Ἀκύλας ὁμοίως καὶ οἱ ἀσεβεῖς ὡς θάλασσα ἐκβράσσουσα, ὅτι ἡσυχάσαι οὐ δυνήσονται, καὶ ἐκβράσσει ὕδατα αὐτῆς ὡς πάτημα καὶ πηλὸν εἴρηκεν, ὥστε εἰ λέγοιτό ποτε ὡς περὶ θαλάσσης Αἰγύπτου ἢ περὶ ὑδάτων τινῶν μνημονευτέον τῶν προκειμένων χρησίμων ὄντων εἰς τὴν ἐκείνων ἑρμηνείαν. 2.47 Θεραπεύσας ὁ λόγος τοὺς ἐν τῷ πλήθει τοῦ λαοῦ «ταπεινοὺς καὶ συντετριμμένους τῇ καρδίᾳ» μεταβαίνει πάλιν ἐπὶ τὸ τάγμα τῶν ἐν αὐτοῖς ἀσεβῶν, καθ' ὧν ἐξενήνεκται τὴν προλεχθεῖσαν ἀπόφασιν δι' ἧς ἔφη· «οὐκ ἔστι χαίρειν τοῖς ἀσεβέσιν, εἶπεν ὁ θεός»· ἐχρῆν γὰρ ἡμᾶς διδαχθῆναι, τίνες ποτ' ἦσαν οἱ ἀσεβεῖς οὗτοι καὶ τὰ αἴτια τῆς κατ' αὐτῶν ἀποφάσεως. ταῦτα δὴ οὖν ταῦτα προστάττει τῷ προφήτῃ σὺν πάσῃ παρρησίᾳ καὶ μετὰ φωνῆς ἰσχυρᾶς εἰς φανερὸν ἀγαγεῖν μηδὲν φόβῳ θανάτου ἤ τινος ἄλλης ἀνθρώπων ἀπειλῆς ὑποστείλασθαι καὶ ἀποκρύψαι τοῦ θεοῦ τὸ κήρυγμα. διὸ σάλπιγγος δίκην τῆς πάντων μουσικῶν ὀργάνων μεγαλοφωνοτάτης εἰς ἐξάκουστον αὐτῶν τῶν ἐλεγχομένων ἀναβοῆσαι προστάττει καὶ τοῦ θεοῦ τοὺς λόγους ἐξειπεῖν τοῖς μὲν οὖν εὐαγγελισταῖς τοῦ σωτηρίου λόγου διὰ τῶν ἔμπροσθεν ἐλέγετο· «ἐπ' ὄρος ὑψηλὸν ἀνάβηθι, ὁ εὐαγγελιζόμενος Ἰερουσαλήμ· ὑψώσατε, μὴ φοβεῖσθε», ἐνταῦθα δὲ οὐκ «ἐπὶ ὄρος ὑψηλὸν ἀναβαίνειν» ὁ προφήτης κελεύεται· οὐδὲ γὰρ ἦσαν ἐν ὕψει, οἷς ταῦτα προσεφώνει· τὸ διαβοῆσαι μόνον ἐν ἰσχύι καὶ μὴ φείσασθαι, οἷα εἰς ὦτα κωφῶν λαλοῦντα προστάττεται καὶ δίκην σάλπιγγος ὑψῶσαι τὴν φωνήν. σάλπιγξ δὲ πολέμου σημεῖον. ὡς δὲ πρὸς πολέμιον τὸν ἀσεβῆ καὶ ἁμαρτωλὸν τῇ βοῇ χρήσασθαι κελεύει, ὡς ἂν καθάψοιτο τῆς τῶν ἀκουόντων διανοίας καὶ τρώσειεν αὐτὴν τῷ πληκτικωτάτῳ λόγῳ. φησὶ δὲ ἑξῆς· καὶ ἀνάγγειλον τῷ λαῷ μου τὰ ἁμαρτήματα αὐτῶν, εἰς κατάκρισιν λαὸν αὐτοῦ ὀνομάζων τὸν ἁμαρτωλόν, ὃν ἐγὼ μέν φησιν