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a people at one time filled the greatest parts of the world. But some have rendered it thus: having foretold the capture of Jerusalem, he shows how the remnant will be saved. For after the Savior's ascension, the disciples called even those who had killed him to repentance, Peter saying: I know that you acted in ignorance. And adding, therefore repent, and while he was saying these things, on that day about three thousand souls were added. Then, after some time had passed of them teaching such things, the capture of the city happened, with the more decent ones having already run to the faith. And this is indicated by the "before the birth-pangs of the city and its misfortunes come, to bear a male child." For the people in Christ is not made effeminate for softness. And "in one day," he says, because of the three thousand souls. And I, he says, who have done this (for he worked through the apostles) and have given this expectation. For God promised her many children through the prophets, for the sake of her salvation. But she did not remember me, he says, nor has she believed, seeing me with her eyes. And yet I have made the barren one, also to bear children. Therefore she would not have been childless, since I am able to make her fruitful, if she had been willing to believe. Therefore the barren one who believed became the mother of many children, the Church of the Gentiles. But the "you did not remember me, says the Lord," is not found in the other interpreters. But according to Symmachus, it is said thus: Shall I who bring to the point of birth, not cause to bring forth, says the Lord? Or shall I who cause to bring forth, also shut the womb, says your God? For He who is the cause of physical birth, how shall I not cause her who is about to suddenly give birth to the whole nation to bring forth, so that her divine offspring might come forth unharmed? Or how shall I shut up the birth, so that her offspring might be destroyed? But it remains, he says, for the new Zion to rejoice, and for those in her and who love her to rejoice with her. And he speaks of those who support her with various teachings, and all who mourn for her according to: "Blessed are those who mourn now, for they will be comforted." And mourning signifies the accomplishment of virtuous deeds with sweat, so that they may enjoy the divine gifts. Therefore he says, that you may nurse and be filled from the breast of her consolation. And he persists in the figure of a woman, and likens the spiritual consolation in her to breasts and to milk. For it has been said to the bride: Your breasts are better than wine. 2705 But some have received this in reference to the two covenants, saying that it is fitting for the one who suddenly bore a male people to God, also to be filled with milk for the nourishment of her infants, which is indeed spiritual Milk that will flow from the two covenants. For these are her two breasts, being better than wine. And he says "of consolation," since the words of comfort for less perfect souls have been properly named milk, with solid food being understood as in mystical doctrines, which is fitting for those who have advanced to a perfect man, not remaining as an infant; therefore he added, that having nursed you might delight from the entrance of her glory; that is, having come off the nipple, and having been weaned. And he names Christ her glory, as does David, "That glory may dwell in our land." And "entrance" the mystery of the economy in the flesh. For as it were through the flesh He entered into this world. Therefore, those who have learned the word concerning this delight. Therefore also the prophet has conjoined his appearance in the flesh clearly as if he himself were saying: Behold, I am turning toward them like a river of peace, and like a torrent flooding over the glory of the nations, again here joining the glory of the nations to the aforementioned new Zion, and comparing the peace given to them to a river. And elsewhere he says: "The river of God is full of water." And: "The streams of the river make glad the city of God." And again: "And you will give them to drink of the torrent of your delight." And he calls the glory of the nations those from them who have believed, according to, "And those whom he called, these he also glorified." And he turned to the nations, when those of Israel did not receive him, to whom

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λαὸς ὑφ' ἕνα καιρὸν τὰ πλεῖστα μέρη τῆς οἰκουμένης ἐπλήρωσεν. Τινὲς δὲ οὕτως ἀπέδωκαν· προαναφωνήσας τὴν ἅλωσιν Ἱερουσαλὴμ, δείκνυσιν ὡς τὸ κατάλειμμα σωθήσεται. Μετὰ γὰρ τὴν τοῦ Σωτῆρος ἀνάληψιν, ἐκάλουν οἱ μαθηταὶ καὶ τοὺς ἀπεκτονότας αὐτὸν εἰς μετάνοιαν, Πέτρου λέγοντος· Οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε. Καὶ ἐπιφέροντος, μετανοήσατε οὖν, καὶ ταῦτα λέγοντος, προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι. Εἶτα τοιαῦτα διδασκόντων χρόνου διελθόντος, ἡ τῆς πόλεως ἅλωσις γέγονεν, ἤδη τῶν ἐπιεικεστέρων προσδραμόντων τῇ πίστει. Καὶ τοῦτο δηλοῖ τὸ πρὶν ἐπιστῆναι τὰς τῆς πόλεως ὠδῖνας. καὶ τὰς συμφορὰς, τεκεῖν ἄρσεν. Οὐ γὰρ θηλύνεται ὁ ἐν Χριστῷ λαὸς πρὸς μαλακισμούς. Ἐν ἡμέρᾳ δὲ μιᾷ, διὰ τὰς τρισχιλίας, λέγει ψυχάς. Ἐγὼ δέ φησιν ὁ ποιήσας (ἐνήργησε γὰρ διὰ τῶν ἀποστόλων) καὶ δοὺς τὴν προσδοκίαν ταύτην. ∆ιὰ προφητῶν γὰρ αὐτῇ Θεὸς τὴν πολυπαιδίαν ἐπήγγελται, σωτηρίας αὐτῆς εἵνεκα. Ἀλλ' οὐκ ἐμνήσθη μου, φησὶν, οὐδὲ τοῖς ὀφθαλμοῖς ἰδοῦσά με, πεπίστευκεν. Καί τοι στείραν, καὶ γεννῶσαν ἐγὼ πεποίηκα. Οὐκ ἂν οὖν γέγονεν ἄπαις, ἐμοῦ γόνιμον δυναμένου ποιεῖν, εἰ πιστεύειν ἠθέλησεν. Τοιγαροῦν ἡ πιστεύσασα στείρα, πολύπαις ἐγένετο, ἡ τῶν ἐθνῶν Ἐκκλησία. Τὸ δὲ σὺ οὐκ ἐμνήσθης μου εἶπεν Κύριος, οὐ κεῖται παρὰ τοῖς ἄλλοις ἑρμηνευταῖς. Κατὰ δὲ Σύμμαχον, οὕτως εἴρηται· Μὴ ἐγὼ ὁ καθίζων ἐπὶ τὸ τεκεῖν, οὐκ ἐκτοκίζω, εἶπεν Κύριος; ἢ ἐγὼ ὁ συνεκτοκίζων, καὶ συνέξω, εἶπεν ὁ Θεός σου; Ὁ γὰρ τῆς σωματικῆς γεννήσεως αἴτιος ὢν, πῶς τὴν μέλλουσαν ἀθρόως τὸ καθόλου ἔθνος γεννᾷν, οὐκ ἐκτοκιῶ, πρὸς τὸ θεῖον αὐτῆς γέννημα προελθεῖν ἀβλαβῶς; ἢ πῶς συνέξω τὸν τόκον, ὡς ἀφανισθῆναι ταύτης τὸ γέννημα; ἀλλὰ γὰρ λείπεται, φησὶ, τὴν νέαν χαίρειν Σιὼν, συγχαίρειν δὲ καὶ τοὺς ἐν αὐτῇ, καὶ ἀγαπῶντας αὐτήν. Λέγει δὲ τοὺς πολυτρόποις αὐτὴν διδασκαλίαις στηρίζοντας, καὶ ὅσοι πενθοῦσιν ἐπ' αὐτῆς κατὰ τό· "Μακάριοι οἱ πενθοῦντες νῦν, ὅτι αὐτοὶ παρακληθήσονται. Τὸ δὲ πένθος, τὴν μετ' ἱδρώτων σημαίνει τῶν ἀνδραγαθημάτων κατόρθωσιν, ἵνα τῶν θείων ἀπολαύσονται δωρεῶν. ∆ιό φησιν, ἵνα θηλάσητε, καὶ ἐμπλησθῆτε ἀπὸ μαστοῦ παρακλήσεως αὐτῆς. Τῇ δὲ περὶ γυναικὸς ἐπιμένει τροπῇ, καὶ τὴν πνευματικὴν ἐν αὐτῇ παράκλησιν μαστοῖς ἀπεικάζει, καὶ γάλακτι. Εἴρηται γὰρ πρὸς τὴν νύμφην· Ἀγαθοὶ μαστοί σου ὑπὲρ οἶνον. 2705 Τινὲς δὲ τοῦτο πρὸς τὰς δύο διαθήκας ἐδέξαντο, ἀκολούθως εἶναι λέγοντες τὴν ἀθρόως λαὸν γεννήσασαν ἄρσενα τῷ Θεῷ, καὶ γάλακτος εἰς ἐκτροφὴν τῶν αὐτῆς πληροῦσθαι νηπίων, ὃ δὴ λογικὸν Γάλα ἐκ τῶν δύο ῥεύσει διαθηκῶν. Αὐταὶ γὰρ αὐτῆς οἱ δύο μαστοὶ ἀγαθοὶ ὄντες ὑπὲρ οἶνον. Παρακλήσεως δέ φησιν, ἐπειδήπερ οἱ παρακλητικοὶ λόγοι τῶν ἀτελεστέρων ψυχῶν γάλα κυρίως ὠνομάσθησαν, τῆς στερεᾶς τροφῆς ἐν δόγμασιν μυστικοῖς νοουμένης, ἥτις πρέπει τοῖς εἰς ἄνδρα προήκουσι τέλειον, μὴ ἐναπομείνασι τῷ νηπίῳ· διὸ προσέθηκεν, ἵνα ἐκθηλάσαντες τρυφήσητε ἀπὸ εἰσόδου δόξης αὐτῆς· τοῦτ' ἔστιν ἔξω θήλης γεγονότες, καὶ ἀπογεγαλακτισμένοι. Καὶ δόξαν μὲν αὐτῆς ὀνομάζει Χριστὸν, ὡς καὶ ∆αβὶδ, "Τοῦ κατασκηνῶσαι δόξαν ἐν τῇ γῇ ἡμῶν." Εἴσοδον δὲ τῆς μετὰ σαρκὸς οἰκονομίας τὸ μυστήριον. Οἱονεὶ γὰρ διὰ σαρκὸς εἰς τοῦτον τὸν κόσμον εἰσβέβηκεν. Τρυφῶσι τοίνυν οἱ τὸν ἐπὶ τούτῳ λόγον μεμαθηκότες. ∆ιὸ καὶ ὁ προφήτης παρεζευγμένως τὴν ἐμφάνειαν αὐτοῦ τὴν μετὰ σαρκὸς ἐναργῆ ὡς ἂν αὐτοῦ λέγοντος· Ἰδοὺ ἐγὼ ἐκκλίνω ἐπ' αὐτοὺς, ὡς ποταμὸς εἰρήνης, καὶ ὡς χειμάῤῥους ἐπικλύζων δόξαν ἐθνῶν, πάλιν κἀνταῦθα τὴν τῶν ἐθνῶν δόξαν συνάπτων τῇ προλεχθείσῃ νέᾳ Σιὼν, καὶ ποταμῷ παρεικάζων τὴν δεδομένην τούτοις εἰρήνην. Καὶ ἀλλαχοῦ δέ φησιν· "Ὁ ποταμὸς τοῦ Θεοῦ ἐπληρώθη ὑδάτων." Καί· "Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ." Καὶ πάλιν· "Καὶ τὸν χειμάῤῥουν τῆς τρυφῆς σου ποτιεῖς αὐτούς." ∆όξαν δὲ τῶν ἐθνῶν τοὺς ἐξ αὐτῶν πεπιστευκότας καλεῖ, κατὰ τὸ, "Οὓς δὲ ἐκάλεσεν, τούτους καὶ ἐδόξασεν." Ἐξέκλινεν δὲ εἰς τὰ ἔθνη, τῶν ἐξ Ἰσραὴλ μὴ δεξαμένων αὐτὸν, πρὸς οὓς