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eternal life. The Lord mentioned this inscription also in the Gospels, saying to his disciples: do not rejoice that the demons are subject to you, but that your names are written in the heavens. and I will confess, he says, the name before my Father and before his angels. He will confess them as faithful servants and as well-disposed household members. For it is also said in the Gospels: whoever confesses me before men, I also will confess him before my Father, who is in the heavens. But to speak of the Father and his angels does not take away from the fact that the holy angels are also his; 59 for sometimes he speaks of them as the Father's, and sometimes as his own. For he says in Matthew: then the Son of Man will send his angels with a great trumpet; and they will gather his elect from the four winds from the ends of the heavens, to their ends. and to the angel of the church in Philadelphia write: these things says the Holy One, the True One, who has the key of David, who opens and no one shuts, and shuts and no one opens; I know your works. Behold, I have set before you an open door, which no one is able to shut; for you have little power, and have kept my word, and have not denied my law. Behold, I will make them of the synagogue of Satan, who say they are Jews, and are not, but lie; behold, I will make them to come and worship before your feet, and to know that I have loved you. Because you have kept the word of my endurance, I also will keep you from the hour of trial that is coming upon the whole world, to test those who dwell on the earth. I am coming quickly. Hold fast what you have, so that no one may take your crown. He who overcomes, I will make him a pillar in the temple of my God, and he shall go out no more; and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my new name. He who has an ear, let him hear what the Spirit says to the churches. to those in Philadelphia he says, write: these things says the Holy One, the True One. The Holy One is the Son of God. Then this is also witnessed by the Seraphim, who enclose the three holies 60 into one lordship, as having nothing earthly or sinful, even though the Word became flesh. For he committed no sin. Nor was deceit found in his mouth, according to the voice of Isaiah the prophet. And that he is True, as he is also called, he truly is; he is also called God, and the designation is not false. For he is truly God, Emmanuel, even if the accursed Nestorius does not wish this; he became man, not casting off being God, and is truly man, even if the God-hated Eutyches is displeased at this. What he truly is, he is, and not by relation, as the Nestorians say, nor by appearance or fantasy as the Eutychians say, and the accursed and abominable tribe of the Manichaeans. He who has, he says, the key of David. He calls the authority a key. For he who is entrusted with the key of a house is entrusted with the authority to open and to shut. And this he shows clearly in the Gospels in the promises to Peter. For having said, And I will give you the keys of the kingdom of the heavens, he immediately adds, and whatever you bind on earth shall be bound in the heavens; and whatever you loose on earth shall be loosed in the heavens. Since, therefore, the key signifies authority, when he says 'he who has the key of David', he indicates that just as David reigned over the physical Israel, so I over the physical and the spiritual, even if the difference in authority is distinguished by incomparable superiorities. For what equality is there of man to God? This is what the divine angel Gabriel also announced to the virgin concerning the Lord, saying, And the Lord God will give him the throne of his father David; and he will reign over the house of David forever, and of his kingdom there will be 61 no end. Since, therefore, Christ has found a likeness of the kingdom of David,

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ἀτελεύτητον ζωήν. Ταύτης τῆς ἐγγραφῆς καὶ ἐν Εὐαγγελίοις ὁ Κύριος ἐμνημόνευσε, λέγων τοῖς ἑαυτοῦ μαθηταῖς· μὴ χαίρετε ὅτι τὰ δαιμόνια ὑμῖν ὑποτάσσεται, ἀλλ' ὅτι τὰ ὀνόματα ὑμῶν γέγραπται ἐν τοῖς οὐρανοῖς. καὶ ὁμολογήσω φησὶν τὸ ὄνομα ἐνώπιον τοῦ πατρός μου καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ. ὁμολογήσει δὲ ὡς πιστοὺς θεράποντας καὶ ὡς εὐνοϊκοὺς οἰκέτας. καὶ γὰρ καὶ ἐν Εὐαγγελίοις εἴρηται· ὃς ἐὰν ὁμολογήσῃ ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου, τοῦ ἐν τοῖς οὐρανοῖς. τὸ δὲ εἰπεῖν περὶ τοῦ πατρὸς καὶ τῶν ἀγγέλων αὐτοῦ, οὐκ ἀφαιρεῖται τὸ καὶ αὐτοῦ εἶναι τοὺς 59 ἁγίους ἀγγέλους· ποτὲ μὲν γὰρ αὐτοὺς τοῦ πατρός, ποτὲ δὲ αὑτοῦ. φησὶ γὰρ παρὰ τῷ Ματθαίῳ· ἀποστελεῖ τότε ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος μεγάλης· καὶ ἐπισυνάξουσι τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπὸ ἄκρων τῶν οὐρανῶν, ἕως τῶν ἄκρων αὐτῶν. καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφίᾳ ἐκκλησίας γράψον· τάδε λέγει ὁ ἅγιος, ὁ ἀληθινὸς, ὁ ἔχων τὴν κλεῖν ∆αυίδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείει, καὶ κλείων καὶ οὐδεὶς ἀνοίγει· οἶδά σου τὰ ἔργαἰδού, δέδωκα ἐνώπιον σου θύραν ἠνεωγμένην, ἣν οὐδεὶς δύναται κλεῖσαι αὐτήνὅτι μικρὰν ἔχεις δύναμιν, καὶ ἐτή ρησάς μου τὸν λόγον, καὶ οὐκ ἠρνήσω τὸν νόμον μου. ἰδού, δίδωμι ἐκ τῆς συναγωγῆς τοῦ Σατανᾶ τῶν λεγόντων ἑαυτοὺς Ἰουδαίους, καὶ οὐκ εἰσὶν, ἀλλὰ ψεύδονται· ἰδού, ποιήσω αὐτοὺς ἵνα ἥξουσι καὶ προσκυνήσουσιν ἐνώπιον τῶν ποδῶν σου, καὶ γνῶσιν ὅτι ἐγὼ ἠγάπησά σε. ὅτι ἐτήρησας τὸν λόγον τῆς ὑπομονῆς μου, κἀγώ σε τηρήσω ἐκ τῆς ὥρας τοῦ πειρασμοῦ τῆς μελλούσης ἔρχεσθαι ἐπὶ τῆς οἰκουμένης ὅλης, πειράσαι τοὺς κατοικοῦντας ἐπὶ τῆς γῆς. ἔρχομαι ταχύ· κράτει ὃ ἔχεις ἵνα μηδεὶς λάβῃ τὸν στέφανόν σου. ὁ νικῶν, ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ Θεοῦ μου καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι· καὶ γράψω ἐπ' αὐτὸν τὸ ὄνομα τοῦ Θεοῦ μου, καὶ τὸ ὄνομα τῆς πόλεως τοῦ Θεοῦ μου, τῆς καινῆς Ἱερουσαλήμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ Θεοῦ μου, καὶ τὸ ὄνομα τὸ καινόν. ὁ ἔχων οὖς, ἀκουσάτω τί τὸ Πνεῦμα λέγει ταῖς ἐκκλησίαις τοῖς ἐν Φιλαδελφείᾳ φησίν, γράψον· τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός. ὁ ἅγιος μέν ἐστιν ὁ υἱὸς τοῦ Θεοῦ. ἔπειτα καὶ τούτῳ μαρτυρεῖται παρὰ τῶν Σεραφίμ, τῶν τρεῖς ἁγιασ 60 μοὺς εἰς μίαν κυριότητα συγκλειόντων, ὡς μηδὲν ἔχων γήϊνον ἢ ἁμαρτητικόν, εἰ καὶ γέγονε σάρξ, ὁ λόγος. ἁμαρτίαν γὰρ οὐκ ἐποίησεν. οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ κατὰ τὴν φωνὴν Ἡσαΐου τοῦ προφήτου. ἀληθινὸς δὲ ὅτι ἐστὶ καὶ λέγεται, ἀληθῶς ἐστι· τὸ καὶ λέγεται, Θεὸς λέγεται, καὶ οὐ ψεύδεται ἡ προσηγορία. ἔστι γὰρ Θεὸς ἀληθῶς Ἐμμανουήλ, εἰ καὶ οὐ βούλεται τοῦτο ὁ κατάρατος Νεστόριος· ἄνθρωπος γέγονε, τὸ εἶναι Θεὸς οὐκ ἀποβαλών, καὶ ἔστιν ἄνθρωπος ἀληθῶς, εἰ καὶ δυσχεραίνει πρὸς τοῦτο ὁ θεοστυγὴς Εὐτυχής. ὅπερ ἔστιν ἀληθῶς, ἔστι, καὶ οὐδὲν ἢ κατὰ ἀναφοράν, ὡς Νεστοριανοί φασιν, οὐδὲ κατὰ δόκησιν ἢ φαντασίαν ὡς Εὐτυχιανισταὶ λέγουσιν, καὶ τὸ κατάρατον καὶ βδελυρὸν τῶν Μανιχαίων φῦλον. ὁ ἔχων φησὶν τὴν κλεῖν ∆αυίδ. κλεῖν καλεῖ τὴν ἐξουσίαν. ὁ γὰρ κλεῖν οἴκου πεπιστευμένος ἐξουσίαν τοῦ ἀνοῖξαι καὶ κλεῖσαι πεπίστευται. καὶ τοῦτο σαφῶς ἐν Εὐαγγελίοις δηλοῖ ἐν ταῖς πρὸς τὸν Πέτρον ἐπαγγελίαις. εἰπὼν γὰρ καὶ δώσω σοι τὰς κλεῖς τῆς βασιλείας τῶν οὐρανῶν, εὐθὺς ἐπάγει καὶ ὃ ἂν δήσῃς ἐπὶ τῆς γῆς, ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς· καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς, ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. Ἐπεὶ οὖν ἡ κλεῖς τὴν ἐξουσίαν αἰνίττεται, λέγων ὁ ἔχων τὴν κλεῖν τοῦ ∆αυίδ, παραδηλοῖ ὅτι ὥσπερ ὁ ∆αυὶδ τοῦ αἰσθητοῦ Ἰσραὴλ ἐβασίλευσεν, οὕτως ἐγὼ πρὸς τῷ αἰσθητῷ καὶ τοῦ νοητοῦ, εἰ καὶ ἡ διαφορὰ τῆς ἐξουσίας ἀσυγκρίταις ὑπεροχαῖς διήλλακται. ποία γὰρ ἰσοτιμία ἀνθρώπου πρὸς Θεόν; τοῦτο καὶ ὁ θεῖος ἄγγελος Γαβριὴλ τῇ παρθένῳ εὐηγγελίσατο περὶ τοῦ Κυρίου, λέγων καὶ δώσει αὐτῷ Κύριος ὁ Θεὸς τὸν θρόνον ∆αυὶδ τοῦ πατρὸς αὐτοῦ· καὶ βασιλεύσει ἐπὶ τὸν οἶκον ∆αυὶδ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ 61 ἔσται τέλος. ἐπεὶ οὖν ὁμοίωμα τῆς βασιλείας τοῦ ∆αυὶδ ἐφεῦρεν ὁ Χριστός,