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that God does not yet wish to bring their name into the open; but he signifies only this much, that they will be called neither Israel nor Jacob nor Jews nor, in general, any of the names already known to men. For a new and more recent name will be given to them, a foreign one and one never before heard, which will be blessed upon the earth, increasing and multiplying beyond all physical blessing. For if there is any other blessing from God that produces abundance, the name to be given to those who serve me will obtain it. Therefore let no one be overly curious for now, before the outcome of events, but those who have been mentioned, having been blessed, continue themselves to bless the true God. Instead of "the true God," Aquila says: "and to his servants he will call another name, by which he who is blessed in the land will be blessed faithfully," while Symmachus says: "but to his servants he will call another name, in which he who is blessed upon the earth will be blessed in God, amen." For just as it says they themselves will bless the true God, so they will be blessed faithfully, or according to Symmachus: "amen." But also, swearing upon the earth, those who are to serve me will swear by the true God, no longer by the gods erroneously believed by them, but having learned from the Savior to know him, "the only true God, and Jesus Christ whom he has sent." Having obtained these things, those who are to serve him will forget the first affliction, to which they were once subject, being subservient to the wicked demons, and the misery of the idolatrous error will not come upon their heart, but having changed as from darkness to light, they will make a forgetting of their former state. And so for them there will be a new heaven and a new earth; for at one time, seeing the heaven in another way, they "worshiped the creature rather than the creator" and likewise deified the earth and the fruits that spring from it, but now when they see the heaven and the earth as new, they confess them to be "the works of God's hands," no longer believing them to be gods. Therefore it adds: they shall not remember the former things, nor shall it come upon their heart, but they will find joy and exultation, having received the source of good things. Then I myself, the God who is able to do all things, will make Jerusalem an exultation for them; for that very exultation and joy according to God and pure worship of God will be theirs. I will set Jerusalem and my people in joy, that new people, to whom I promised to give the new name. And I myself, God, will exult, beholding that Jerusalem, that is, the pious commonwealth of those who are to serve me, judging it in my own mind to be much better than the physical Jerusalem. Therefore I will exult over it and I will rejoice over my people; and the then-pious commonwealth of "those who serve me" will do such things, that there will no longer be heard among them works and deeds worthy of weeping and crying, nor will there be there an untimely death or an old man; for all, having attained the resurrection from me at the time of the promises, will arrive "at a perfect man, at the measure of stature" and all will be vigorous in their souls, so that neither an untimely and imperfect infant nor one who is overly advanced and aged will be found among them; but all will be of the same age, as they will attain the resurrection at one time and will share in one rebirth. Therefore the saved youth will be perfect and vigorous as if one hundred years old, and again the perishing sinner will be of the same age as him; for just as having come back to life at one time and having become of the same age through the simultaneous resurrection, some will attain "eternal life," while others will be delivered to "the second death," being subjected to "punishment" and penalty of soul. And wonderfully having said the saved youth is one hundred years old and likewise the sinner is one hundred

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ὅτι οὔπω μὲν εἰς φανερὸν τοὔνομα αὐτῶν ὁ θεὸς βούλεται ἀγαγεῖν· τοσοῦτον δὲ μόνον σημαίνει ὡς οὔτε Ἰσραὴλ κληθήσονται οὔτε Ἰακὼβ οὔτε Ἰουδαῖοι οὔθ' ὅλως τιδὴ τῶν ἀνθρώποις ἤδη συνεγνωσμένων. καινὸν γάρ τι καὶ νεώτερον αὐτοῖς ἐπιτεθήσεται ὄνομα ξένον καὶ μηδὲ πώποτε ἀκουσθέν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς αὐξανόμενον καὶ πληθυνόμενον ὑπὲρ πᾶσαν σωματικὴν εὐλογίαν. εἰ γάρ τις καὶ ἄλλη πλήθους ποιητικὴ τυγχάνει εὐλογία παρὰ θεοῦ, ταύτης τεύξεται τὸ ὄνομα τὸ ἐπιτεθησόμενον τοῖς δουλεύουσί μοι. ὅθεν μηδεὶς πολυπραγμονείτω τέως πρὸ τῆς τῶν πραγμάτων ἐκβάσεως, εὐλογηθέντες δὲ οἱ εἰρημένοι διατελοῦσι καὶ αὐτοὶ τὸν ἀληθινὸν θεὸν εὐλογοῦντες. ἀντὶ δὲ τοῦ· τὸν θεὸν τὸν ἀληθινόν, ὁ μὲν Ἀκύλας· καὶ τοῖς δούλοις αὐτοῦ φησι καλέσει ὄνομα ἕτερον, ᾧ ὁ εὐλογημένος ἐν τῇ γῇ εὐλογηθήσεται πεπιστωμένως, ὁ δὲ Σύμμαχος· τοῖς δὲ δούλοις αὐτοῦ καλέσει ὄνομα ἕτερον, ἐν ᾧ ὁ εὐλογημένος ἐπὶ τῆς γῆς εὐλογηθήσεται ἐν τῷ θεῷ ἀμήν. ὥσπερ γάρ φησιν εὐλογήσουσιν αὐτοὶ τὸν θεὸν τὸν ἀληθινόν, οὕτως εὐλογηθήσονται πεπιστωμένως, ἢ κατὰ τὸν Σύμμαχον· ἀμήν. ἀλλὰ καὶ ὀμνύοντες ἐπὶ τῆς γῆς, οἱ μέλλοντές μοι δουλεύειν, ὀμοῦνται τὸν θεὸν τὸν ἀληθινόν, οὐκέτι τοὺς πεπλανημένως αὐτοῖς νομιζομένους θεούς, ἀλλὰ τὸν ἀληθινὸν μαθόντες παρὰ τοῦ σωτῆρος αὐτὸν εἰδέναι «μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλε κύριον Ἰησοῦν Χριστόν». τούτων δὲ τυχόντες οἱ μέλλοντες αὐτῷ δουλεύειν ἐπιλήσονται τὴν θλῖψιν τὴν πρώτην, ᾗ ὑπέκειντό ποτε τοῖς πονηροῖς δαίμοσιν ὑποτεταγμένοι, καὶ οὐκ ἀναβήσεται αὐτῶν ἐπὶ τὴν καρδίαν ἡ τῆς εἰδωλολάτρου πλάνης ταλαιπωρία, μεταβαλόντες δὲ ὡς ἀπὸ σκότους εἰς φῶς λήθην ποιήσονται τῆς προτέρας καταστάσεως. Καὶ οὕτως ἔσται αὐτοῖς ὁ οὐρανὸς καινὸς καὶ ἡ γῆ καινή· ἄλλως μὲν γάρ ποτε ὁρῶντες τὸν οὐρανὸν «ἐσέβοντο τὴν κτίσιν παρὰ τὸν κτίσαντα» καὶ τὴν γῆν ὁμοίως ἐθεοποίουν καὶ τοὺς ἐκ ταύτης βλαστῶντας καρπούς, νῦν δ' ὅτε καινὸν ὄψονται τὸν οὐρανὸν καὶ τὴν γῆν «ἔργα χειρῶν θεοῦ» αὐτὰ εἶναι ὁμολογοῦσιν, οὐκέτι θεοὺς εἶναι νομίζουσι. διὸ ἐπιφέρει· οὐ μὴ μνησθῶσι τῶν προτέρων, οὐδ' οὐ μὴ ἐπέλθῃ αὐτῶν ἐπὶ τὴν καρδίαν, ἀλλ' εὐφροσύνην καὶ ἀγαλλίαμα εὑρήσουσι, τὴν τῶν ἀγαθῶν πηγὴν ἀπειληφότες. τότε δὲ ποιήσω αὐτοῖς ἐγὼ αὐτὸς ὁ πάντα ποιεῖν δυνατὸς θεὸς τὴν Ἰερουσαλὴμ ἀγαλλίαμα· αὐτὸ γὰρ τὸ ἀγαλλίαμα καὶ αὐτὴ ἡ κατὰ θεὸν εὐφροσύνη καὶ ἡ καθαρὰ θεοσέβεια ἔσται αὐτοῖς. Ἰερουσαλὴμ καὶ τὸν λαόν μου δὲ ἐν εὐφροσύνῃ θήσω, αὐτὸν ἐκεῖνον τὸν καινόν, ᾧ τὸ καινὸν ὄνομα θήσειν ἐπηγγειλάμην. Καὶ αὐτὸς δὲ ἐγὼ ὁ θεὸς ἀγαλλιάσομαι, τὴν Ἰερουσαλὴμ ἐκείνην, δηλαδὴ τὸ θεοσεβὲς πολίτευμα τῶν μελλόντων μοι δουλεύειν θεωρῶν, πολὺ κρείττονα τῆς σωματικῆς Ἰερουσαλὴμ εἶναι αὐτὴν παρ' ἐμαυτῷ κρίνας. διὸ ἀγαλλιάσομαι ἐπ' αὐτῇ καὶ εὐφρανθήσομαι ἐπὶ τῷ λαῷ μου· τοιαῦτα δὲ πράξει ἡ τότε θεοσεβὴς πολιτεία «τῶν δουλευόντων μοι», ὡς μηκέτι ἀκούεσθαι ἐν αὐτοῖς ἔργα καὶ πράξεις κλαυθμοῦ καὶ κραυγῆς ἄξια, οὐδὲ γενήσεται ἐκεῖ ἄωρος καὶ πρεσβύτης· πάντες γὰρ τῆς παρ' ἐμοὶ ἀναστάσεως τυχόντες κατὰ τὸν καιρὸν τῶν ἐπαγγελιῶν «εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας» ἥξουσι καὶ πάντες ἔσονται ἀκμαῖοι τὰς ψυχάς, ὡς μήτε ἄωρον νήπιον καὶ ἀτελὲς μήτε ὑπερβεβηκότα καὶ γεγηρακότα ἐν αὐτοῖς εὑρίσκεσθαι· πάντες δ' ὁμήλικες ὡς ἂν ὑφ' ἕνα καιρὸν τῆς ἀναστάσεως τευξόμενοι καὶ μιᾶς παλιγγενεσίας μεθέξοντες. διὸ τέλειος μὲν ἔσται καὶ ἀκμαῖος ὡσανεὶ ἑκατὸν ἐτῶν ὁ σῳζόμενος νέος, ἰσῆλιξ δὲ πάλιν αὐτῷ ἔσται ὁ ἀπολλύμενος ἁμαρτωλός· ὥσπερ γὰρ εἰς ἕνα καιρὸν ἀναβιώσαντες καὶ ὁμήλικες γενόμενοι διὰ τὴν ἰσόχρονον ἀνάστασιν οἱ μὲν τεύξονται «ζωῆς τῆς αἰωνίου», οἱ δὲ «τῷ δευτέρῳ θανάτῳ» παραδοθήσονται «κολάσει» καὶ τιμωρίᾳ ψυχῆς ὑποβληθέντες. θαυμαστῶς δὲ ἑκατὸν ἐτῶν τὸν νέον τὸν σῳζόμενον εἰπὼν καὶ τὸν ἁμαρτωλὸν ὡσαύτως ἑκατὸν