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of saving grace, and of the Babylonian, and the Tyrians, and all foreigners and those alien to the race of Israel, and through the font of regeneration, and the mysteries of the New Testament regenerating in the declared city of God. Mother Zion shall say: A man and a man was born in her, and he himself, the Most High, has founded her. The versions of the other interpreters have presented the meaning of the preceding more clearly. For Symmachus published it in this manner: And concerning Zion it will be said of each one: This man was born there; he himself, the Most High, has established her. The Lord will number in writing peoples: this one was born there. And Theodotion says: And to Zion it will be said: A man and a man was born in her, and he himself founded her, and the Most High prepared her. The Lord will recount in a writing of peoples: This one was born in her. And pay attention to how in these things which were said concerning the foreigners, the phrase: Foreigners and Tyre and the people of the Ethiopians, these were born there. So also here, It will be said, he says: A man and a man was born there; and again in succession: The Lord writing peoples, This one was born there. For first it was spoken concerning the people of the foreigners; second, concerning the man who is said to have been born there, and third, concerning the Lord himself. For the Lord, he says, he himself who decrees these things and writes of peoples, this one was born there. And the Word clearly alluded to the man born there, that is, in the city of God, as the man of our Savior; but by saying that the Lord himself also was 23.1049 born there, he presents the indwelling of the Word of God in the man. For just as Zion, being the city of God, is the place of the man born in it, so also the man himself becomes a place and a vessel of the Word of God born in him, as in a holy sanctuary and temple, or rather as in a statue and a vessel of his divinity dwelling in him. And the Word necessarily taught these things so that it might be known how foreigners and Tyre and the people of the Ethiopians were born in the city of God, and have become sons of God through regeneration in him. For how and in what manner such great grace was poured out to the heavens, he has shown by speaking about the man born there, and the Lord born again in the man. To all these things he adds, As of all who rejoice, the dwelling is in you; instead of which Aquila says, And singing as choirs, all springs are in you; and Symmachus, And they will praise as with flutes, all the springs are in you. And I think that through these things is also signified the gathering of all the faithful, who will be deemed worthy of the holy city of God, and their restoration into one choir. For by the saying, in you, I suppose that the place of the city of God is again signified; of which the foundations were in the holy mountains, but the gates and the entrances somewhere below and with us; but in its midst all, gathered as in a dance and divine harmony with gladness, are prophesied to dwell. But see in what way the present psalm, decreeing the birth of God according to the reading of the Septuagint interpretation, concealed the mystery. For the phrase, The Lord will number in writing peoples: This one was born there, according to Symmachus; or according to Aquila, The Lord will recount in the writing of peoples: This one was born there; or according to Theodotion, The Lord will recount in a writing of peoples: This one was born there, has not been interpreted in this way by the Septuagint; but it is said, The Lord will recount in a writing of peoples and of the rulers of these who have been born in her; concealing, as I think, the meaning, those who made the interpretation, because the Scripture was about to be given out to foreign nations in the times of Ptolemy, when our Savior had not yet shone upon life. And the whole psalm is extremely enigmatic and obscurely spoken, speaking silently of its foundations, but of what of it

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σωτηρίου χάριτος, καὶ Βαβυλωνίου, καὶ Τυρίους, καὶ πάντας τοὺς ἀλλογενεῖς καὶ ἀλλοτρίους τοῦ γένους τοῦ Ἰσραηλιτικοῦ, καὶ διὰ λουτροῦ παλιγγενεσίας, καὶ τῶν τῆς Καινῆς ∆ιαθήκης μυστηρίων ἀναγεννώσης ἐν τῇ δηλωθείσῃ πόλει τοῦ Θεοῦ. Μήτηρ Σιὼν ἐρεῖ· Ἄνθρωπος καὶ ἄνθρωπος ἐγεννήθη ἐν αὐτῇ, καὶ αὐτὸς ἐθεμελίωσεν αὐτὴν ὁ Ὕψιστος. Αἱ τῶν λοιπῶν ἑρμηνευτῶν ἐκδόσεις λευκότερον τὴν τῶν προκειμένων διάνοιαν παρέστησαν. Ὁ μὲν γὰρ Σύμμαχος τοῦτον ἐξέδωκε τὸν τρόπον· Περί τε Σιὼν λεχθήσεται καθ' ἕκαστον· Ἄνθρωπος οὗτος ἐτέχθη ἐκεῖ· αὐτὸς ἥδρασεν αὐτὴν ὁ Ὕψιστος. Κύριος ἀριθμήσει γράφων λαούς· οὗτος ἐτέχθη ἐκεῖ. Καὶ ὁ Θεοδοτίων φησί· Καὶ τῇ Σιὼν ῥηθήσεται· Ἀνὴρ καὶ ἀνὴρ ἐγεννήθη ἐν αὐτῇ, καὶ αὐτὸς ἐθεμελίωσεν αὐτὴν, καὶ ἡτοίμασεν αὐτὴν ὁ Ὕψιστος. Κύριος διηγήσεται ἐν γραφῇ λαῶν· Οὗτος ἐγεννήθη ἐν αὐτῇ. Καὶ πρόσχες τίνα τρόπον ἐν τούτοις οἷσπερ εἴρηται περὶ τῶν ἀλλοφύλων, τό· Ἀλλόφυλοι καὶ Τύρος καὶ λαὸς Αἰθιόπων, οὗτοι ἐγενήθησαν ἐκεῖ. Οὕτω καὶ ἐνταῦθα, Λεχθήσεται, φησίν· Ἀνὴρ καὶ ἀνὴρ ἐτέχθη ἐκεῖ· καὶ πάλιν ἑξῆς· Κύριος γράφων λαοὺς, Οὗτος ἐτέχθη ἐκεῖ. Πρότερον μὲν γὰρ εἴρητο περὶ τοῦ λαοῦ τῶν ἀλλοφύλων· δεύτερον δὲ περὶ τοῦ ἀνδρὸς τοῦ λεγομένου τετέχθαι ἐκεῖ, καὶ τρίτον περὶ αὐτοῦ τοῦ Κυρίου. Ὁ γὰρ Κύριος, φησὶν, αὐτὸς ὁ θεσπίζων ταῦτα καὶ γράφων λαοὺς, οὗτος ἐτέχθη ἐκεῖ. Σαφῶς δὲ ὁ Λόγος τὸν μὲν ἄνδρα τὸν τεχθέντα ἐκεῖ, τουτέστιν ἐν τῇ τοῦ Θεοῦ πόλει, τὸν ἄνθρωπον τοῦ Σωτῆρος ἡμῶν ᾐνίξατο· τὸν δὲ Κύριον καὶ αὐτὸν τε 23.1049 τέχθαι ἐκεῖ φάσκων, παρίστησι τὴν ἐν τῷ ἀνθρώπῳ τοῦ Θεοῦ Λόγου κατοίκησιν. Ὥσπερ γὰρ ἡ Σιὼν, πόλις οὖσα τοῦ Θεοῦ, χώρα τυγχάνει τοῦ τεχθέντος ἐν αὐτῇ ἀνδρὸς, οὕτω καὶ αὐτὸς ὁ ἀνὴρ χώρα γίνεται καὶ δοχεῖον τοῦ ἐν αὐτῷ γεννηθέντος Θεοῦ Λόγου, ὡς ἐν ἱερῷ ἁγίῳ καὶ ναῷ, μᾶλλον δὲ ὡς ἐν ἀγάλματι καὶ δοχείῳ τῆς αὐτοῦ θεότητος ἐν αὐτῷ κατῳκηκότος. Καὶ ταῦτα δὲ ἀναγκαίως ὁ Λόγος ἐδίδαξεν εἰς τὸ γνωσθῆναι πῶς ἀλλόφυλοι καὶ Τύρος καὶ λαὸς Αἰθιόπων ἐγενήθησαν ἐν τῇ τοῦ Θεοῦ πόλει, καὶ γεγόνασιν υἱοὶ Θεοῦ διὰ τῆς παρ' αὐτῷ ἀναγεννήσεως. Ὅπως γὰρ καὶ κατὰ τίνα τρόπον ἡ τοσαύτη εἰς οὐρανοὺς ἐξεχύθη χάρις, παρέστησεν εἰπὼν τὰ κατὰ τὸν ἄνδρα τὸν γεννηθέντα ἐκεῖ, καὶ τὸν ἐν τῷ ἀνδρὶ πάλιν γεννηθέντα Κύριον. Οἷς ἅπασιν ἐπιλέγει τὸ, Ὡς εὐφραινομένων πάντων ἡ κατοικία ἐν σοί· ἀνθ' οὗ ὁ μὲν Ἀκύλας φησὶ, Καὶ ᾄδοντες ὡς χοροὶ πᾶσαι πηγαὶ ἐν σοί· ὁ δὲ Σύμμαχος, Καὶ αἰνέσουσιν ὡς ἐν αὐλοῖς πᾶσαι αἱ πηγαὶ ἐν σοί. Οἶμαι δὲ σημαίνεσθαι καὶ διὰ τούτων τὴν τῶν πιστῶν ἁπάντων, τῶν δὴ τῆς ἁγίας τοῦ Θεοῦ πόλεως καταξιωθησομένων, ἐπισυναγωγὴν, καὶ τὴν εἰς ἕνα χορὸν ἀποκατάστασιν. Τῷ γὰρ λέγεσθαι, ἐν σοί, τὸν τόπον πάλιν σημαίνειν ὑπολαμβάνω τῆς τοῦ Θεοῦ πόλεως· ἧς οἱ μὲν θεμέλιοι ἦσαν ἐν τοῖς ὄρεσι τοῖς ἁγίοις, αἱ δὲ πύλαι καὶ αἱ εἴσοδοι κάτω που καὶ παρ' ἡμῖν· ἐν μέσῃ δὲ αὐτῇ πάντες ὡς ἐν χορείᾳ καὶ ἁρμονίᾳ θείᾳ μετ' εὐφροσύνης συναγόμενοι κατοικήσειν προφητεύονται. Ὅρα δὲ τίνα τρόπον ὁ παρὼν ψαλμὸς, Θεοῦ γένεσιν θεσπίζων κατὰ τὴν ἀνάγνωσιν τῆς τῶν Ἑβδομήκοντα ἑρμηνείας, ἐπέκρυψε τὸ μυστήριον. Τὸ γὰρ, Κύριος ἀριθμήσει γράφων λαούς· Οὗτος ἐτέχθη ἐκεῖ, κατὰ Σύμμαχον· ἢ κατὰ Ἀκύλαν, Κύριος διηγήσεται ἐν τῷ γράφειν λαούς· Οὗτος ἐτέχθη ἐκεῖ· ἢ κατὰ τὸν Θεοδοτίωνα, Κύριος διηγήσεται ἐν γραφῇ λαῶν· Οὗτος ἐγεννήθη ἐκεῖ, οὐ τοῦτον ἡρμήνευται παρὰ τοῖς Ἑβδομήκοντα τὸν τρόπον· ἀλλ' εἴρηται, Κύριος διηγήσεται ἐν γραφῇ λαῶν καὶ ἀρχόντων τούτων τῶν γεγενημένων ἐν αὐτῇ· ἐπικρυψάντων, ὡς οἶμαι, τὴν διάνοιαν τῶν τὴν ἑρμηνείαν πεποιημένων, διὰ τὸ ἔθνεσιν ἀλλοφύλοις μέλλειν ἐκδίδοσθαι τὴν Γραφὴν κατὰ τοὺς Πτολεμαίου χρόνους, οὔπω τοῦ Σωτῆρος ἡμῶν ἐπιλάμψαντος τῷ βίῳ. Καὶ ὁ πᾶς δὲ ψαλμὸς σφόδρα αἰνιγματώδης καὶ σκοτεινῶς εἰρημένος τυγχάνει, θεμελίους αὐτοῦ λέγων σεσιωπημένως, τίνος δ' αὐτοῦ