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would forbid a cluster having one grape to be cut, saying that it has a blessing, so up to five righteous men God promised to save Sodom. But now, by an intensification of goodness, he says that for the sake of one [grape] the cluster will be saved, that is, a city, or a village. For He also brought about the return through Zerubbabel, and Joshua and Ezra, and anyone like them. And now I will take out for myself, that is, I will show to be exalted the seed from Judah and Jacob. And the seed signifies that which is able to contribute to the fruitfulness of others; such as, "Unless the Lord of Sabaoth had left us a seed," which signifies the apostolic choir; which, while the others were perishing, inherited the holy mountain; saying, We have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, that is the Church according to that which says, They shall drink gladness, they shall drink wine, they shall be anointed with myrrh on this mountain, through which was also fulfilled, There shall be dwellings in the forest. Usually calling the forest the multitude of the Gentiles, among whom Churches were established, being called dwellings, and the valley of Achor. That is, just as it became accursed with all its people, with the one who stole this dedicated thing being cast into it; such was the land of the godless nations, which will be for a resting place for herds for the people that sought me out, which was the grape and the aforementioned seed, and the chosen servants. For these shall establish both herds and flocks, not in Israel, but in the indicated forest, and in the valley of Achor, which is interpreted, they say, as spaciousness. These things for these men; but for those who abandon the holy mountain, and join with the gentiles, so as to prepare a table for the idol of fortune, and a drink-offering for the demon in it, a sword will be brought. And if you should ask, For what reason do you pass over the other things? I will say that I came calling you myself, but you did not obey. As he said before. I came, and there was no man; I called, and there was no one who obeyed. But some say these last things were spoken to those from the nations who disobeyed. For just as it was not without penalty for those of Israel to disobey Christ (for it was given to the slaughter, with the remnant being saved by the mercy of God), so in the calling of the nations those who are not persuaded will be handed over for slaughter 2689 going down into Hades, and enduring punishment through fire, whom he says also honor fortune, and the demon. ιγκεʹ. 9Therefore thus says the Lord: Behold, those who serve me shall eat; but you shall be hungry. Behold, those who serve me shall drink; but you shall be thirsty. Behold, those who serve me shall rejoice; but you shall be ashamed. Behold, those who serve me shall exult in gladness9, etc. Having spoken of the seed of Israel according to election, and the Churches established through them; and to those who are perishing, according to some, Israelites, but according to others, gentiles, having spoken of the appropriate punishments; he also says the preceding things to the same people, teaching that God, being just, to those who serve him from everywhere—but not in every case those having received him from Israel—will give to them for food the one who said, 'I am the bread that came down from heaven,' of which those who do not serve will be deprived; and the ones shall drink the mystical wine, that is, the water, concerning which he says: "Whoever drinks of the water that I will give him," and what follows, but the others will thirst for this. And accordingly, the ones will rejoice. For the mysteries cleanse sins, and remove the fear over sins committed, and give good things to hope for in the future; but the others will be ashamed; and the ones will exult, having obtained these things, but the others seeing them will not suffer in body, for this is a small thing, but will be pained in their heart, as the judge assigns to them things according to their worth. But some say that, condescending to the Jews, from whose perspective they defined blessedness, he also defines their punishment. For they placed the whole of enjoyment in the belly. Whence wishing to convert them, he commended the deprivation of these things, and that not even the name of these men should be borne, with the righteous being brought in to their inheritance, for whom an inheritance and the name of fathers will be left. But "to satiety" signifies "to hatred," according to custom

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κωλύοι τμηθῆναι βότρυν ἔχοντα τὸν ἕνα ῥῶγα, εὐλογίαν ἔχειν εἰπὼν, οὕτω μέχρι πέντε δικαίων ὁ Θεὸς ὑπέσχετο σώζειν τὰ Σόδομα. Νῦν δὲ κατ' ἐπίτασιν ἀγαθότητος, δι' ἕνα [ῥῶγα] λέγει τὸν βότρυν σωθήσεσθαι, δηλαδὴ πόλιν, ἢ κώμην. Καὶ τὴν ἐπάνοδον γὰρ πεποίηκε διὰ Ζοροβάβελ, Ἰησοῦν τε καὶ Ἔσδραν, καὶ εἴ τις τοιοῦτος. Καὶ νῦν δὲ ἐξελοῦμαι, ἤγουν ὑψηλὸν ἀποδείξω τὸ ἐξ Ἰούδα σπέρμα καὶ Ἰακώβ. Τὸ δὲ σπέρμα δηλοῖ τὸ εἰς ἑτέρων καρποφορίαν συντελέσαι δυνάμενον· ὁποῖον τὸ, "Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα," ὃ τὸν ἀποστολικὸν σημαίνει χορόν· ὃ, τῶν ἄλλων ἀπολλυμένων, τὸ ἅγιον ἐκληρονόμησεν ὄρος· φάσκοντες, Προσεληλύθαμεν Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος Ἱερουσαλὴμ ἐπουρανίῳ, ἤγουν τὴν Ἐκκλησίαν κατὰ τὸ, Πίονται εὐφροσύνην, πίονται οἶνον, χρίσονται μύρον ἐν τῷ ὄρει τούτῳ, δι' ὧν ἐπληροῦτο καὶ τὸ, Ἔσονται ἐν τῷ δρυμῷ ἐπαύλεις. ∆ρυμὸν συνήθως λέγων τῶν ἀλλοφύλων τὸ πλῆθος, παρ' οἷς Ἐκκλησίαι κατέστησαν, ἐπαύλεις καλούμεναι, καὶ φάραγξ Ἀχώρ. Τοῦτ' ἔστιν, ὥσπερ αὐτὴ γέγονεν ἀνατεθηματισμένη παγγενεὶ, τοῦτο ἀνάθημα κλέψαντος ἐμβληθέντος αὐτῇ· τοιαύτη τις ἦν ἡ χώρα τῶν ἀθέων ἐθνῶν, ἥτις εἰς ἀνάπαυσιν ἔσται βουκολίων τῷ ἐκζητήσαντί με λαῷ, ὃς ἦν ὁ ῥὼξ καὶ τὸ σπέρμα τὸ εἰρημένον, οἱ ἐκλεκτοί τε δοῦλοι. Συστήσονται γὰρ οὗτοι βουκόλιά τε καὶ ποίμνια, οὐκ ἐν τῷ Ἰσραὴλ, ἀλλ' ἐν τῷ δηλωθέντι δρυμῷ, καὶ τῇ φάραγγι τοῦ Ἀχὼρ, ὃς ἑρμηνεύεται, φασὶν, εὐρυχωρία. Ταῦτα μὲν τούτοις· τοῖς δὲ τὸ ἅγιον ἐγκαταλιποῦσιν ὄρος, καὶ συναφθεῖσι τοῖς ἐθνικοῖς, ὡς παρασκευάζειν τῷ μὲν ἀγάλματι τῆς τύχης τράπεζαν, τῷ δὲ δαίμονι κέρασμα τῷ ἐν αὐτῷ, ἐπαχθήσεται μάχαιρα. Κἂν ἐρωτήσῃς, Ἀνθ' ὅτου τἄλλα παρεῖς; ἐρῶ ὅτι δι' ἐμαυτοῦ καλῶν παρεγενόμην ὑμᾶς, ὑμεῖς δὲ οὐκ ὑπηκούσατε. Καθὰ προεῖπεν. Ἦλθον, καὶ οὐκ ἦν ἄνθρωπος· ἐκάλεσα, καὶ οὐκ ἦν ὁ ὑπακούων. Τινὲς δὲ τὰ τελευταῖα ταῦτα πρὸς τοὺς ἐξ ἐθνῶν ἀπειθήσαντας εἰρῆσθαί φασιν. Ὡς γὰρ οὐ γέγονεν ἀζήμιον τοῖς ἐξ Ἰσραὴλ τὸ ἀπειθῆσαι Χριστῷ (δέδοται γὰρ εἰς σφαγὴν, ἐλέῳ Θεοῦ σωθέντος τοῦ καταλείμματος), οὕτως ἐν τῇ τῶν ἐθνῶν κλήσει οἱ μὴ πεισθέντες παραδοθήσονται πρὸς σφαγὴν 2689 κατιόντες εἰς ᾅδου, καὶ τὴν διὰ πυρὸς ὑπομένοντες κόλασιν, οὓς καὶ τιμᾷν φησι τὴν τύχην, καὶ τὸ δαιμόνιον. ιγκεʹ. 9∆ιὰ τοῦτο τάδε λέγει Κύριος· Ἰδοὺ οἱ δουλεύοντές μοι φάγωνται· ὑμεῖς δὲ πεινάσετε. Ἰδοὺ οἱ δουλεύοντές μοι πίωνται· ὑμεῖς δὲ διψήσετε. Ἰδοὺ οἱ δουλεύοντές μοι εὐφρανθήσονται· ὑμεῖς δὲ αἰσχυνθήσεσθε. Ἰδοὺ οἱ δουλεύοντές μοι ἀγαλλιάσονται ἐν εὐφροσύνῃ9, κ.τ.λ. Εἰπὼν τὸ κατ' ἐκλογὴν σπέρμα τοῦ Ἰσραὴλ, καὶ τὰς δι' αὐτῶν συστάσας Ἐκκλησίας· τοῖς δὲ ἀπολλυμένοις, κατὰ μέν τινας Ἰσραηλίταις, καθ' ἑτέρους δὲ ἐθνικοῖς, τὰς καταλλήλους εἰπὼν τιμωρίας· πρὸς τοὺς αὐτοὺς λέγει καὶ τὰ προκείμενα, διδάσκων ὡς δίκαιος ὢν ὁ Θεὸς, τοὺς πανταχόθεν αὐτῷ δουλεύοντας, ἀλλ' οὐ πάντως ἐξ Ἰσραὴλ ὑποδεξαμένους δώσει αὐτοῖς εἰς τροφὴν τὸν εἰπόντα, Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, οὗπερ οἱ μὴ δουλεύοντες στερηθήσονται· καὶ οἱ μὲν τὸν μυστικὸν πίονται οἶνον, ἤγουν τὸ ὕδωρ, περὶ οὗ φησιν· Ὃς ἂν πίῃ ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ," καὶ τὰ ἑξῆς, οἱ δὲ τούτῳ διψήσουσιν. Καὶ ἀναλόγως οἱ μὲν εὐφρανοῦνται. Καθαιρεῖ γὰρ ἁμαρτίας τὰ μυστικὰ, καὶ τὸν ἐπὶ τοῖς ἡμαρτημένοις ἐξίστησι φόβον, καὶ ἀγαθὰ δίδωσιν ἐλπίζειν τὰ μέλλοντα· οἱ δὲ αἰσχυνθήσονται· καὶ οἱ μὲν ἀγαλλιάσονται, τούτων τυχόντες, οἱ δὲ τούτους ὁρῶντες οὐ σῶμα πονήσουσι, μικρὸν γὰρ τοῦτο, τὴν δὲ καρδίαν ὀδυνηθήσονται, τοῦ κριτοῦ τὰ πρὸς ἀξίαν αὐτοῖς ἀπονέμοντος. Τινὲς δέ φασιν, ὡς συγκαταβαίνων τοῖς Ἰουδαίοις, ἐξ ὧν ὡρίζοντο τὴν μακαριότητα, καὶ τὴν δίκην ὁρίζεται. Ἐν γαστρὶ γὰρ τὸ πᾶν ἐτίθεντο τῆς ἀπολαύσεως. Ὅθεν ἐπιστρέψαι βουλόμενος, τὴν τούτων στέρησιν ἐπῄνει, καὶ τὸ μηδὲ ὄνομα τούτων φέρεσθαι, ἀντεισαγομένων εἰς τὸν κλῆρον αὐτῶν, τῶν δικαίων, οὓς καὶ κλῆρος, καὶ ὄνομα πατέρων περιλελείψεται. Τὸ δὲ εἰς πλησμονὴν, εἰς μῖσος δηλοῖ, κατὰ συνήθειαν