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having recovered it in the manner of a savior and a physician; and to have done these things through the Son whom he strengthened for himself. Through these things the word clearly teaches that the first burning was the one which the place first suffered under the Babylonians. For it would not have considered the epiphany of the Savior, which had already occurred, to have happened after the second burning, the one under the Romans. But it is appropriate, after the first things that happened to the place, to beseech and pray for the Redeemer to appear; and when he appeared, since they did not receive the grace announced first to them through him, they rightly endured the final desolation; which he himself reproached them with, saying: How often I wanted to gather your children, in the way a bird gathers its chicks under its wings, and you were not willing? Behold, your house is left to you desolate; when also, according to the Apostle, wrath has come upon them to the uttermost. Let your hand be upon the man of your right hand, and upon the son of man, whom you have strengthened for yourself. And we will not turn away from you; you will give us life. The Holy Spirit teaches one healing for all the aforementioned things: the coming of Christ, the Son of God, to humankind. Therefore, after what was prophesied concerning the desolation of the vineyard and the burning that came upon it, the preceding text beseeches us to expect a redeemer, the man of God's right hand, and the son of man who has been strengthened by God. This was the beloved of God, whom it directs those who read to know and to hold his presence as a matter of prayer; so that those who are taught these things beforehand, having known him and believed in him, might hope to receive through him the healing of their evils. Therefore, from the perspective of those in need of healing, it says, Let your hand be upon the man of your right hand, and 23.968 upon the son of man, whom you have strengthened for yourself. And we will not turn away from you. The power of the word has this meaning: Let your hidden and invisible hand now shine forth upon the man who serves your right hand, and upon him who is to be called the Son of Man; whom you prepared for yourself, strengthened as an instrument of your power, and raised up this very one as an image, as it were, of your own divinity. For when he has appeared, we will no longer worship idols; nor will we be enslaved to polytheistic error, nor will we depart from you hereafter; but being made alive through him and having obtained the salvation that is with you, we will call upon your name, no longer being named after some man, nor being called Israelites from Israel, nor even Jews from Judah; but from your name, Christ, we shall be called Christians. Therefore it is said according to Symmachus: You will give us life, and we will be called by your name. But it is a wonder how the children of the Jews, encountering these things and studying them from their earliest youth, do not seek who the man of God's right hand was, nor do they recognize the one called the Son of Man; which is why they also remain in their misfortune. For if they had recognized and learned of him, they would also have known the Word of God who dwelt in him, whom the present prayer was invoking. But we, knowing him as pre-existing, and caring for all humanity; For he was in the world, and the world was made through him, and the world did not know him; we know him also as having come to his own, when his hand, that is, his active power, came upon the man of his right hand, the one who was also called Son of Man through the Gospels; whom he established for himself, having formed him from the Holy Spirit; whom having recognized, we will henceforth be steadfast, being made alive through him, and being called by his name. We, therefore, who expect the Son of Man and have hung our hopes on him, say these things concerning ourselves; but concerning our members, we send up the remaining supplication, saying: O God of hosts,

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ἀνακτησάμενον δίκην σωτῆρος καὶ ἰατροῦ· καὶ ταῦτα πρᾶξαι διὰ τοῦ Υἱοῦ ὃν ἐκραταίωσεν ἑαυτῷ. ∆ι' ὧν σαφῶς ὁ λόγος διδάσκει πρῶτον εἶναι τὸν ἐμπρησμὸν ὃν πρῶτον ὑπέμεινεν ὁ τόπος ὑπὸ Βαβυλωνίων. Οὐ γὰρ ἂν μετὰ τὸν δεύτερον ἐμπρησμὸν τὸν ὑπὸ Ῥωμαίων γενόμενον τὴν τοῦ Σωτῆρος θεοφάνειαν γενέσθαι ἠξίου τὴν ἤδη γεγενημένην. Χώραν δὲ ἔχει μετὰ τὰ πρῶτα συμβάντα τῷ τόπῳ ἱκετεύειν καὶ δέεσθαι τὸν Λυτρωτὴν ἐπιστῆναι· οὗ ἐπιστάντος, ἐπεὶ μὴ παρεδέξαντο τὴν πρώτοις αὐτοῖς δι' αὐτοῦ καταγγελθεῖσαν χάριν, εἰκότως τὴν ὑστάτην ὑπέμειναν ἐρημίαν· ἣν αὐτὸς προσετίμησεν αὐτοῖς εἰπών· Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε; Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος· ὅτε καὶ κατὰ τὸν Ἀπόστολον, ἔφθασεν εἰς αὐτοὺς ἡ ὀργὴ εἰς τέλος. Γενηθήτω ἡ χείρ σου ἐπ' ἄνδρα δεξιᾶς σου, καὶ ἐπὶ υἱὸν ἀνθρώπου, ὃν ἐκραταίωσας σεαυτῷ. Καὶ οὐ μὴ ἀποστῶμεν ἀπὸ σοῦ, ζωώσεις ἡμᾶς. Μίαν τῶν προλεχθέντων ἁπάντων θεραπείαν διδάσκει τὸ Πνεῦμα τὸ ἅγιον, τὴν εἰς ἀνθρώπους τοῦ Χριστοῦ τοῦ Θεοῦ παρουσίαν. ∆ιόπερ μετὰ τὰ προφητευθέντα περὶ τῆς ἐρημίας τοῦ ἀμπελῶνος καὶ τοῦ ἐπελθόντος αὐτῷ ἐμπρησμοῦ ἱκετεύει τὰ προκείμενα εἰς τὸ προσδοκᾷν λυτρωτὴν τὸν ἄνδρα τῆς δεξιᾶς τοῦ Θεοῦ, καὶ τὸν υἱὸν τοῦ ἀνθρώπου τὸν ὑπὸ τοῦ Θεοῦ κεκραταιωμένον. Οὗτος δὲ ἦν ὁ ἀγαπητὸς τοῦ Θεοῦ, ὃν εἰδέναι καὶ παρεῖναι δι' εὐχῆς τίθεσθαι παραδίδωσι τοῖς ἐντυγχάνουσιν· ὡς ἂν, γνόντες αὐτὸν οἱ ταῦτα προδιδασκόμενοι καὶ εἰς αὐτὸν πιστεύσαντες, δι' αὐτοῦ τυχεῖν τῆς τῶν κακῶν θεραπείας ἐλπίσειαν. ∆ιὸ ἐκ προσώπου τῶν θεραπείας δεομένων φησὶ τὸ, Γενηθήτω ἡ χείρ σου ἐπ' ἄνδρα δεξιᾶς σου, καὶ 23.968 ἐπὶ υἱὸν ἀνθρώπου, ὃν ἐκραταίωσας σεαυτῷ. Καὶ οὐ μὴ ἀποστῶμεν ἀπὸ σοῦ. Ἡ δὲ δύναμις τοῦ λόγου τοῦτον ἔχει τὸν νοῦν· Ἤδη ποτὲ ἡ χείρ σου ἡ ἀφανὴς καὶ ἀόρατος ἐπιλαμψάτω ἐπὶ τὸν ὑπηρέτην τῆς σῆς δεξιᾶς ἄνδρα, καὶ ἐπὶ τὸν μέλλοντα χρηματίζειν Υἱὸν ἀνθρώπου· ὃν σὺ σαυτῷ κατεσκεύασας, ἐκραταίωσας ὄργανον τῆς σῆς δυνάμεως, καὶ ὥσπερ ἄγαλμα τῆς σαυτοῦ θεότητος τοῦτον αὐτὸν ἀναστήσας. Τούτου γὰρ φανέντος, εἰδώλοις οὐκέτι λατρεύσομεν· ἀλλ' οὐδὲ τῇ πολυθέῳ πλάνῃ δουλεύσομεν, οὐδὲ ἀναχωρήσομέν σου τοῦ λοιποῦ· δι' αὐτοῦ δὲ ζωωθέντες καὶ τῆς παρὰ σοὶ σωτηρίας τυχόντες, τὸ ὄνομά σου ἐπικαλεσόμεθα, οὐκέτ' ἐξ ἀνθρώπου τινὸς χρηματίζοντες, οὐδ' Ἰσραηλῖται ἀπὸ τοῦ Ἰσραὴλ καλούμενοι, ἀλλ' οὐδὲ ἀπὸ τοῦ Ἰούδα Ἰουδαῖοι· ἀπὸ δὲ τοῦ σοῦ ὀνόματος τοῦ Χριστοῦ Χριστιανοὶ χρηματίσομεν. ∆ιὸ λέλεκται κατὰ τὸν Σύμμαχον· Ζωώσεις ἡμᾶς, καὶ τῷ ὀνόματί σου κληθησόμεθα. Θαυμάσαι δὲ ἔστι τίνα τρόπον τούτοις ἐντυγχάνοντες Ἰουδαίων παῖδες, ἐξ ἁπαλῶν τε ὀνύχων ταῦτα καταμελετῶντες, οὐ ζητοῦσι τὸν ἄνδρα τῆς δεξιᾶς τοῦ Θεοῦ τίς ποτε ἦν, οὐδὲ τὸν λεγόμενον Υἱὸν ἀνθρώπου ἐπιγινώσκουσι· διὸ καὶ παραμένουσι τῇ ἑαυτῶν συμφορᾷ. Ὡς εἴπερ ἐπέγνωσαν καὶ μεμαθήκεισαν αὐτὸν, ἔγνωσαν ἂν καὶ τὸν ἐν αὐτῷ κατοικήσαντα Θεοῦ Λόγον ὃν ἡ παροῦσα δέησις ἀνεκαλεῖτο. Ἀλλ' ἡμεῖς αὐτὸν εἰδότες προόντα, καὶ ἐκ τοῦ παντὸς ἀνθρώπων ἐπιμελόμενον· Ἐν γὰρ τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω· ἴσμεν αὐτὸν καὶ εἰς τὰ ἴδια ἐλθόντα, ὅτε καὶ γέγονεν αὐτοῦ ἡ χεὶρ, τουτέστιν ἡ πρακτικὴ δύναμις ἐπὶ τὸν ἄνδρα τῆς δεξιᾶς αὐτοῦ, τὸν καὶ διὰ τῶν Εὐαγγελίων Υἱὸν ἀνθρώπου χρηματίσαντα· ὃν αὐτὸς ἑαυτῷ συνεστήσατο ἐξ ἁγίου Πνεύματος καταρτίσας· ὃν ἐπιγνόντες ἀναπόστατοι λοιπὸν γενησόμεθα δι' αὐτοῦ ζωούμενοι, τῷ τε ὀνόματι αὐτοῦ χρηματίζοντες. Ἡμεῖς μὲν οὖν οἱ τὸν Υἱὸν τοῦ ἀνθρώπου προσδοκῶντες καὶ τὰς ἐλπίδας εἰς αὐτὸν ἀνηρτημένοι, ταῦτα περὶ ἑαυτῶν φαμεν· περὶ δὲ τῶν ἡμετέρων μελῶν, τὴν λοιπὴν ἱκετηρίαν ἀναπέμπομεν φάσκοντες· Ὁ Θεὸς τῶν δυνάμεων,