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Someone adduces prophetic texts about one being raised from the dead; here again he is mistaken, first saying that Elisha the prophet raised someone from the dead; being ignorant that even before Elisha, Elijah the great raised the dead son of the widow, as it is possible 1.2.15 to learn from the third Book of Kings? And he seems to be ignorant of this too, from what he writes as follows: Not only, then, does the apostle say that he is the firstborn of the "new creation," but also the firstborn "from the dead," for no other reason, it seems to me, but that through the firstborn "of the dead"—just as he is also called "firstborn of all creation"—he might be able to be made known. For our Lord Jesus Christ was not the first to rise from the dead; but the one who was raised through Elisha the prophet rose first, and Lazarus too rose before his resurrection, and at the time of the passion "many bodies of those who had fallen asleep" were raised. 1.2.16 And Marcellus seems to me to have stated this too without reflection, I mean that "many bodies of the saints who had fallen asleep" were raised before him. For he did not pay attention to the whole scripture of the Gospel that teaches that "after 1.2.17 his resurrection" the bodies of the saints were raised. And you would find him erring also in his exposition of the apostolic saying. For the divine apostle, writing to the Romans, says this: "set apart for the gospel of God, which he promised beforehand through his prophets in the holy scriptures concerning his Son, who was born of the seed of David according to the flesh, 1.2.18 who was designated Son of God in power according to the spirit of holiness." But he, with what intention I know not, here also distorts the apostolic phrase, making "designated" into *predestined*, so that he might be like those who were 1.2.19 "according to foreknowledge" predestined. He says, then, word for word, thus: Therefore, just as God the almighty long ago predestined the church, so also the economy of Christ according to the flesh, through which he predestined to call the race of the pious "to adoption," having first established it in his mind. For this reason the apostle by the holy spirit clearly proclaims, saying, "of the predestined Son of God." And again he says in other places: This is he of whom Paul said, "of the predestined Son of God." 1.2.20 And here he corrupted not only the apostolic phrase, but also the very meaning through the addition of the prefix *pro-*. And doing things similar to these, when the psalmody contains "from the womb before the morning star I have begotten you," he here also uses an addition that is nowhere present, in order to find fault with one who does not 1.2.21 speak as he does. Listen, then, to how he writes, saying: For this reason, then, it seems good to me now to go through those things which I have not 1.2.22 yet previously gone through. For most of the things written by him have become clear from what we have already said. 20"From the womb"20 he says, 20"before the morning star I have brought you forth"20. For he surely thought, I suppose, that the stolen preposition *ex* would support the opinion of his heresy. Therefore, by taking away the most essential part of the syllable, he wished to signify his ancient regeneration. And since on these points he insisted strongly concerning his own error, blaming the one who wrote correctly, while saying nothing himself, he hands over to his readers the very testimony of the reading. 1.2.23 And proceeding again, the same man introduces the Savior saying, "I am the day," speaking somewhat as follows: For since darkness existed before because of ignorance of piety, and since the day was about to appear—"for I," he says, "am the day"—he reasonably calls the star the morning star. 1.2.24 And in another place he says: since after the assumption of the flesh Christ and Jesus is preached, as well as life and the way and the day. And again proceeding, he sets down the apostle's phrase: "But our Jerusalem is above." 1.2.25 And why must I go on at length, when it is possible for one who wishes, from what has been said, the similar things from the whole

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προφητικοὺς φέρεταί τις ἐκ νεκρῶν ἐγηγερμένος, πάλιν κἀνταῦθα σφάλλεται, πρῶτον λέγων Ἐλισσαῖον τὸν προφήτην ἐκ νεκρῶν ἐγεῖραι· ἀγνοήσας ὡς καὶ πρὸ Ἐλισσαίου Ἠλίας ὁ μέγας τὸν τῆς χήρας υἱὸν ἀποθανόντα ἀνέστησεν, ὡς ἔστιν 1.2.15 μαθεῖν ἐκ τῆς τρίτης τῶν Βασιλειῶν; ὁ δὲ καὶ τοῦτ' ἀγνοήσας φαίνεται, δι' ὧν ταῦθ' οὕτως γράφει οὐ μόνον τοίνυν τῆς «καινῆς κτίσεως» πρωτότοκον αὐτὸν ὁ ἀπόστολος εἶναι φησίν, ἀλλὰ καὶ πρωτότοκον «ἐκ νεκρῶν», δι' οὐδὲν ἕτερον, ἐμοὶ δοκεῖν, ἀλλ' ἵνα διὰ τοῦ πρωτοτόκου «τῶν νε κρῶν», ὅπως καὶ «πρωτότοκος ἁπάσης κτίσεως» εἴρηται, γνωσθῆναι δυνηθῇ. οὐ γὰρ ἐκ νεκρῶν ἀνέστη πρῶτος ὁ δεσπότης ἡμῶν Ἰησοῦς Χριστός· ἀλλ' ὁ δι' Ἐλισσαίου τοῦ προφήτου ἀναστὰς ἀνέστη πρό τερος, καὶ Λάζαρος δὲ πρὸ τῆς αὐτοῦ ἀναστάσεως ἀνέστη, καὶ ἐν τῷ καιρῷ τοῦ πάθους «πολλὰ σώματα τῶν κεκοιμημένων» ἀνέστησαν. 1.2.16 καὶ τοῦτο δὲ ἀθεωρήτως δοκεῖ μοι τεθεικέναι ὁ Μάρκελλος, λέγω δὲ τὸ «πολλὰ σώματα τῶν κεκοιμημένων ἁγίων» πρὸ αὐτοῦ ἐγηγέρθαι. οὐ γὰρ προσέσχεν ὅλῃ τῇ τοῦ εὐαγγελίου γραφῇ διδασκούσῃ, ὅτι «μετὰ τὴν 1.2.17 ἔγερσιν αὐτοῦ» τὰ τῶν ἁγίων ἐγήγερται σώματα. εὕροις δ' ἂν αὐτὸν σφαλλόμενον καὶ ἐν τῇ τοῦ ἀποστολικοῦ ῥητοῦ ἐκθέσει. ὁ μὲν γὰρ θεῖος ἀπόστολος Ῥωμαίοις γράφων τάδε φησὶν «ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ, ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις περὶ τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος ∆αυὶδ κατὰ σάρκα, 1.2.18 τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης». ὁ δέ, οὐκ οἶδα ποίᾳ διανοίᾳ, κἀνταῦθα διαστρέφει τὴν ἀποστολικὴν λέξιν, ἀντὶ τοῦ «ὁρισθέντος» ποιήσας προορισθέντος, ἵν' ᾖ ὅμοιος τοῖς 1.2.19 «κατὰ πρόγνωσιν» προορισθεῖσιν. λέγει οὖν κατὰ λέξιν οὕτως ὥσπερ οὖν τὴν ἐκκλησίαν πάλαι προωρίσατο ὁ παντο κράτωρ θεός, οὕτω καὶ τὴν κατὰ σάρκα τοῦ Χριστοῦ οἰκονομίαν, δι' οὗ τὸ τῶν θεοσεβῶν γένος «εἰς υἱοθεσίαν» καλέσαι προω ρίσατο, πρότερον θεμελιώσας ἐν τῇ αὐτοῦ διανοίᾳ. διὰ τοῦτο ὁ ἀπόστολος τῷ ἁγίῳ πνεύματι σαφῶς προαγορεύει «τοῦ προορι σθέντος υἱοῦ θεοῦ» λέγων. καὶ αὖθίς φησιν ἐν ἑτέροις οὗτός ἐστιν περὶ οὗ ὁ Παῦλος ἔφη «τοῦ προορισθέντος υἱοῦ θεοῦ». 1.2.20 καὶ ἐνταῦθα δὲ οὐ τὴν λέξιν μόνην τὴν ἀποστολικὴν παρέφθειρεν, ἀλλὰ καὶ τὴν διάνοιαν αὐτὴν διὰ τῆς προσθήκης τῆς τοῦ πρὸ προθέσεως. ἀδελφὰ δὲ τούτοις πράττων, τῆς ψαλμῳδίας περιεχούσης «ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε», ὁ δὲ κἀνταῦθα προσθήκῃ κέχρηται τῇ μηδαμῶς ἐμφερομένῃ πρὸς τὸ καταμέμφεσθαι τῷ μὴ 1.2.21 ὁμοίως αὐτῷ φάσκοντι. ἐπάκουσον οὖν ὅπως γράφει λέγων διὰ τοῦτο τοίνυν δοκεῖ μοι καλῶς ἔχειν ἔτι περὶ ὧν μη1.2.22 δέπω πρότερον διῆλθον νυνὶ διελθεῖν. τὰ γὰρ πλεῖστα τῶν ὑπ' αὐτοῦ γραφέντων ἐκ τῶν ἤδη προειρημένων ἡμῖν γέγονεν δῆλα. 20»ἐκ γαστρὸς»20 φησὶν 20»πρὸ ἑωσφόρου ἐξεγέννησά σε»20. ᾤετο γὰρ πάντως που τὴν ἐξ πρόθεσιν κλαπεῖσαν συνδραμεῖσθαι τῇ τῆς αἱρέσεως γνώμῃ. διὸ τὸ κυριώτατον τῆς συλλαβῆς ἐξελὼν τὴν ἀρχαίαν αὐτοῦ ἀναγέννησιν σημῆναι ἐβουλήθη. καὶ ἐπειδήπερ ἐν τούτοις ἰσχυρῶς διετείνατο περὶ τοῦ οἰκείου σφάλματος τὸν ὀρθῶς γράψαντα μεμψάμενος, οὐδὲν αὐτὸς εἰπών, τοῖς ἐντυγχάνουσιν τὴν αὐτὴν τῆς ἀναγνώσεως παραδίδωσι μαρτυρίαν. 1.2.23 προϊὼν δ' αὖθις ὁ αὐτὸς εἰσάγει τὸν σωτῆρα λέγοντα «ἐγώ εἰμι ἡ ἡμέρα», ὧδέ πη φάσκων σκότους γὰρ ὄντος πρότερον διὰ τὴν τῆς θεοσεβείας ἄγνοιαν, τῆς δὲ ἡμέρας φαίνεσθαι μελλούσης «ἐγὼ» γάρ «εἰμι» φησὶν «ἡ ἡμέρα» εἰκότως τὸν ἀστέρα ἑωσφόρον ὀνομάζει. 1.2.24 καὶ ἐν ἑτέρῳ τόπῳ φησὶν ἐπειδὴ τὴν μετὰ τὴν τῆς σαρκὸς ἀνάληψιν Χριστός τε καὶ Ἰησοῦς κηρύττεται, ζωή τε καὶ ὁδὸς καὶ ἡμέρα. καὶ αὖθις προϊὼν τοῦ ἀποστόλου τίθησιν τὸ «ἡ δὲ ἡμετέρα Ἱερουσαλὴμ ἄνω ἐστίν». 1.2.25 καὶ τί με δεῖ μηκύνειν, παρὸν τῷ βουλομένῳ ἐκ τῶν εἰρημένων τὰ παραπλήσια ἐκ τοῦ παντὸς