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of rivers to the ends of the inhabited world.” 9.17.17 And the same psalm signifies the peace declared here, saying: “In his days righteousness shall spring up, and abundance of peace.” And Isaiah concurs with these things through what he says: “And they shall beat their swords into plowshares, and their spears into sickles, and nation shall not lift up sword against nation, neither shall they learn war any more.” 9.17.18 And you would find Micah agreeing with these things, and many other prophets. But having paid attention, as I said, to the times, you will be able to see that from the times of Augustus and the appearance of our Savior that shone forth under him, when the Roman monarchy prevailed, the ancient divisions and multiple governments of the nations were dissolved, and in this way from that time the prophesied peace began to attain its end. 9.17.19 But for now it has for a time begun, but it will be when the prophecy will be most fully accomplished, when “the fullness of the nations shall come in,” which was declared by the holy apostle. 9.18.1 From Psalm 117. “The stone which the builders rejected, this has become the head of the corner; this was the Lord's doing, and it is marvelous in our eyes. This is the day which the Lord has made; let us rejoice and be glad in it. O Lord, save now, O Lord, send now prosperity. Blessed is he who comes in the name of the Lord. The Lord is God and has appeared to us.” 9.18.2 When our Savior Jesus Christ once entered into Jerusalem, when, according to the prophecy before this one, riding on a donkey He fulfilled the prediction in Zechariah, according to the divine evangelist “the crowds going before him and following acclaimed, saying: Hosanna to the Son of David, blessed is he who comes in the name of the Lord, Hosanna in the highest,” 9.18.3 when “and when he had entered into Jerusalem, the whole city was stirred, saying, Who is this? And the crowds said, This is the prophet Jesus, from Nazareth of Galilee.” 9.18.4 Since, therefore, “Hosanna” is said from the aforementioned psalm, which when interpreted means “save now,” and the Hebrew contains “anna Adonai hosanna,” but also “blessed is he who comes in the name of the Lord” since this too is taken from the same psalm, and these things are clearly referred to the Christ of God, it is fitting that we have taken the rest of the prediction as referring to him. 9.18.5 For this is the one who is blessed, who also was named by another prophet “the one who is to come,” who said: “Yet a little while, and the one who is to come will come and will not delay,” who has also come in the name of the Lord his God and Father, and he would be God the Lord who has appeared to us; at any rate, he confesses to have come in the name of his Father, saying to the Jews: “I have come in my Father's name, and you do not receive me; if another comes in his own name, you will receive him.” 9.18.6 This very one, then, who has appeared to us, God the Lord, the “blessed one,” who came “in the name of the Lord,” he was also the stone, “whom they rejected,” those who long ago were “building” the people of the circumcision through the Mosaic teaching, who also, having been rejected by them, was made “the head” of another “corner,” that of the church from the Gentiles, which the word says is marvelous, as it is not seen by all, but only by prophetic eyes, saying: “and it is marvelous in our eyes.” 9.18.7 And again it names his appearance a day, “which the Lord has made,” since he was also “the true light” and “sun of righteousness” and the day of God, in which it might be for us also to say: “This is the day which the Lord has made, let us rejoice and be glad in it.” And with these things having been summarized in this manner, it is time also to move on to the prophecies concerning his passion. 10.Pin.t These things are in the tenth book of the demonstration concerning our savior's gospel. 10.Pin.1 Concerning Judas the traitor and those with him who would be against Christ

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ποταμῶν ἕως περάτων τῆς οἰκουμένης». 9.17.17 σημαίνει δὲ καὶ τὴν ἐνταῦθα δηλουμένην εἰρήνην ὁ αὐτὸς ψαλμὸς φάσκων· «ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης». καὶ Ἡσαΐας δὲ τούτοις συντρέχει δι' ὧν φησι· «καὶ συγκόψουσι τὰς μαχαίρας αὐτῶν εἰς ἄροτρα καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα, καὶ οὐ λήψεται ἔτι ἔθνος ἐπ' ἔθνος μάχαιραν, καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν». 9.17.18 εὕροις δ' ἂν καὶ Μιχαίαν τούτοις συνᾴδοντα καὶ ἄλλους πλείους τῶν προφητῶν. ἐπιστήσας δέ, ὡς ἔφην, τοῖς χρόνοις, δυνήσῃ συνιδεῖν ὡς ἀπὸ τῶν Αὐγούστου χρόνων καὶ τῆς κατ' αὐτὸν ἐπιλαμψάσης τοῦ σωτῆρος ἡμῶν ἐπιφανείας τῆς Ῥωμαίων μοναρχίας ἐπικρατησάσης αἱ πάλαι τῶν ἐθνῶν διελύθησαν διαστάσεις καὶ πολυαρχίαι, καὶ τόνδε ἐξ ἐκείνου τὸν τρόπον τέλους ἤρξατο τυγχάνειν τὰ τῆς προφητευομένης εἰρήνης. 9.17.19 ἀλλὰ νῦν μὲν τέως ἤρξατο, ἔσται δὲ ὅτε πληρέστατα ἡ προφητεία συμπερασθήσεται, ἐπὰν «τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ» τὸ πρὸς τοῦ ἱεροῦ ἀποστόλου δεδηλωμένον. 9.18.1 Ἀπὸ Ψαλμοῦ ριζʹ. «Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας· παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν. αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος· ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ. ὦ κύριε, σῶσον δή, ὦ κύριε, εὐόδωσον δή. εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου. θεὸς κύριος καὶ ἐπέφανεν ἡμῖν.» 9.18.2 Τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ εἰσελθόντος ποτὲ εἰς τὰ Ἱεροσόλυμα, ὅτε κατὰ τὴν πρὸ ταύτης προφητείαν ὀχούμενος ὄνῳ τὴν ἐν τῷ Ζαχαρίᾳ πρόρρησιν ἐπλήρου, κατὰ τὸν θεῖον εὐαγγελιστὴν «οἱ ὄχλοι προάγοντες αὐτὸν καὶ ἀκολουθοῦντες ἐπευφήμουν λέγοντες· ὡς ἀννὰ τῷ υἱῷ ∆αβίδ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, ὡς ἀννὰ ἐν τοῖς ὑψίστοις», 9.18.3 ὅτε «καὶ εἰσελθόντος αὐτοῦ εἰς τὰ Ἱεροσόλυμα ἐσείσθη πᾶσα ἡ πόλις λεγόντων, τίς ἐστιν οὗτος; οἱ δὲ ὄχλοι ἔλεγον, οὗτός ἐστιν ὁ προφήτης Ἰησοῦς, ὁ ἀπὸ Ναζαρὲθ τῆς Γαλιλαίας». 9.18.4 ἐπεὶ τοίνυν ἐκ τοῦ προκειμένου ψαλμοῦ εἴρηται τὸ «ὡς ἀννά» ὅπερ ἑρμηνευθὲν δηλοῖ «σῶσον δή», τὸ δὲ Ἑβραϊκὸν «ἀννὰ Ἀδωναῒ ὡς ἀννὰ» περιέχει, ἀλλὰ καὶ τὸ «εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου» ἐπειδήπερ καὶ αὐτὸ ἀπὸ τοῦ αὐτοῦ ψαλμοῦ μετείληπται, ταῦτα δὲ σαφῶς ἐπὶ τὸν Χριστὸν τοῦ θεοῦ ἀνενήνεκται, εἰκότως εἰς αὐτὸν καὶ τὰ λοιπὰ τῆς προρρήσεως ἐξειλήφαμεν. 9.18.5 οὗτος γὰρ ὢν τυγχάνει εὐλογημένος, ὁ καὶ δι' ἑτέρου προφήτου ὠνομασμένος «ὁ ἐρχόμενος», τοῦ φήσαντος· ἔτι μικρόν, ὁ «ἐρχόμενος ἥξει καὶ οὐ μὴ χρονίσῃ», ὃς καὶ ἐλήλυθεν ἐν ὀνόματι κυρίου τοῦ θεοῦ καὶ πατρὸς αὐτοῦ, αὐτὸς δ' ἂν εἴη καὶ θεὸς κύριος ὁ ἐπιφανεὶς ἡμῖν· ἐν ὀνόματι γοῦν τοῦ πατρὸς αὐτοῦ ὁμολογεῖ ἐληλυθέναι, λέγων πρὸς τοὺς Ἰουδαίους· «ἐγὼ ἐλήλυθα ἐν τῷ ὀνόματι τοῦ πατρός μου, καὶ οὐ λαμβάνετέ με· ἄλλος ἐὰν ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήψεσθε». 9.18.6 αὐτὸς δὴ οὖν οὗτος ὁ ἐπιφανεὶς ἡμῖν θεὸς κύριος, ὁ «εὐλογημένος», ὁ ἐλθὼν «ἐν ὀνόματι κυρίου», αὐτὸς ἦν καὶ ὁ λίθος, «ὃν ἀπεδοκίμασαν» οἱ πάλαι πρότερον τὸν ἐκ περιτομῆς λαὸν διὰ τῆς Μωσαϊκῆς διδασκαλίας «οἰκοδομοῦντες», ὃς καὶ ἀποδοκιμασθεὶς ὑπ' αὐτῶν «εἰς κεφαλὴν» ἑτέρας «γωνίας», τῆς ἐξ ἐθνῶν ἐκκλησίας, κατέστη, ἣν ὡς μὴ τοῖς πᾶσιν ὁρωμένην μόνοις δὲ τοῖς προφητικοῖς ὀφθαλμοῖς θαυμαστὴν εἶναί φησιν ὁ λόγος, φάσκων· «καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν». 9.18.7 τὴν δ' ἐπιφάνειαν αὐτοῦ πάλιν ἡμέραν ὀνομάζει, «ἣν ἐποίησεν ὁ κύριος», ἐπεὶ καὶ «φῶς» ἦν αὐτὸς «τὸ ἀληθινὸν» καὶ «ἥλιος δικαιοσύνης» καὶ ἡμέρα τοῦ θεοῦ, ἐν ᾗ γένοιτο καὶ ἡμᾶς εἰπεῖν· «αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ». Καὶ τούτων δὲ τοῦτον συντετμημένων τὸν τρόπον, καιρὸς καὶ ἐπὶ τὰς περὶ τοῦ πάθους αὐτοῦ μεταβῆναι προφητείας 10.Pin.t Τάδε ἔνεστιν ἐν τῷ δεκάτῳ συγγράμματι τῆς περὶ τοῦ σωτῆρος ἡμῶν εὐαγγελικῆς ἀποδείξεως. 10.Pin.1 Περὶ τῆς Ἰούδα τοῦ προδότου καὶ τῶν σὺν αὐτῷ κατὰ τοῦ Χριστοῦ γενησομένης