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he has been named. But these things from the New Testament, a few out of thousands, have been collected by us for the sake of a balanced account. 1.20.75 ιʹ. And the prophets of God of old also honored him with various theologies. For one called him the Spirit of God, saying, “A rod shall come forth from the root of Jesse, and a flower shall spring up from the root, and the Spirit of God shall rest upon him, the spirit of wisdom and understanding” and so forth. For through these things he clearly showed the one “from the seed of David according to the flesh” and the God Logos who dwelt in him. Hence the divine apostle at one time said, “Now the Lord is the Spirit,” and at another, “Christ the power of God and the wisdom of God.” And another likewise calls him Spirit, saying, “The Spirit before our face, Christ the Lord.” And in the Gospel it is clearly said of him, “Behold my servant whom I have chosen, my beloved in whom my soul is well pleased. I have put my Spirit upon him, he will bring forth justice to the Gentiles.” 1.20.76 ιζʹ. Another of the prophets named him Life and Light, in addressing God and saying, “For with you is the fountain of life; in your light we shall see light.” For who was the fountain of life and the light with God but he himself who said in the Gospels, “I am the light of the world,” and “I am the way and the truth and the life”? Therefore, beseeching God again in prayer, the prophet says, “Send out your light and your truth; they will guide me.” ιηʹ. And Zerubbabel, proclaiming him as Truth, was deemed worthy of victory prizes, when in the time of the king of the Persians he is recorded as having said, “and 1.20.77 truth endures and is strong forever, and lives and prevails for ever and ever. And with it there is no partiality, but it does what is just, refraining from all unjust and wicked things.” To which he adds, “And hers is the strength and the kingdom and the authority and the majesty of all the ages.” For by saying that truth lives and conquers and prevails, he most clearly set forth its hypostasis. In accordance with these things, the Savior himself, by naming himself Truth, sealed the testimony of Zerubbabel. 1.20.78 ιθʹ. And he who said also named him a river, “The streams of the river make glad the city of God.” 1.20.79 κʹ. Moreover, he who said also called him a mountain, “the mountain which God was pleased to dwell in.” For this reason also in Daniel a stone was seen cut “from a mountain” “without hands” and again the same one being restored to a high mountain, with the mountain signifying the pre-existence of his divinity, and the stone his humanity. 1.20.80 καʹ. And they called him Righteousness, as the one who says, “Who has raised up righteousness from the east?” κβʹ. And the Sun of Righteousness, as the one who said, “But for you who fear me, the sun of righteousness shall rise, with healing in its wings.” And another says, “the sun shall go down upon the prophets” “who lead my people astray”; for these things would not apply to the perceptible sun, nor even to the incarnate Word. 1.20.81 κγʹ. And Solomon in Proverbs 1.20.81 names him Wisdom, saying, “Wisdom has built her house, she has set up seven pillars” and so forth. And that Wisdom was before the world, living and subsisting, he himself taught, uttering these words from her person: “I, Wisdom, dwell with counsel, and I have called upon knowledge and understanding,” then adding in sequence, “By me kings reign, and rulers decree justice; by me princes are magnified, and tyrants rule by me.” 1.20.82 κδʹ. But Solomon also called him the Tree of Life and Lord, saying, “She is a tree of life to all who lay hold of her, and for those who lean upon her she is secure as upon the Lord.” 1.20.83 κεʹ. And Solomon's father, David, in the Psalms named him both Lord and priest; at one time saying, “The Lord said to my Lord: Sit at my right hand,” and at another time declaring, “The Lord has sworn and will not repent: You are a priest forever, after the order of Melchizedek.” 1.20.84 κʹ. And the same one knew to confess him as God, declaring, “Your throne, O God, is for

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ὠνόμασται. ἀλλὰ ταῦτα μὲν ἀπὸ τῆς καινῆς διαθήκης, ὀλίγα ἀπὸ μυρίων, ἡμῖν λόγου συμμετρίας χάριν συνῆκται. 1.20.75 ιʹ. καὶ οἱ πάλαι δὲ γενόμενοι τοῦ θεοῦ προφῆται τὸν αὐτὸν διαφόροις ἐτίμων θεολογίαις. ὁ μὲν γὰρ ἀπεκάλει αὐτὸν πνεῦμα τοῦ θεοῦ λέγων «ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαί, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, καὶ ἐπαναπαύσεται ἐπ' αὐτὸν πνεῦμα τοῦ θεοῦ, πνεῦμα σοφίας καὶ συνέσεως» καὶ τὰ ἑξῆς. σαφῶς γὰρ τὸν «ἐκ σπέρματος ∆αυὶδ κατὰ σάρκα» καὶ τὸν ἐνοικήσαντα αὐτῷ θεὸν λόγον διὰ τούτων ἐδήλου. ἔνθεν ὁ θεῖος ἀπόστολος ποτὲ μὲν ἔλεγεν «ὁ δὲ κύριος τὸ πνεῦμά ἐστιν», ποτὲ δὲ «Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία». καὶ ἕτερος δὲ ὁμοίως πνεῦμα αὐτὸν ἀποκαλεῖ λέγων «πνεῦμα πρὸ προσώπου ἡμῶν Χριστὸς κύριος». καὶ ἐν τῷ εὐαγγελίῳ δὲ περὶ αὐτοῦ σαφῶς εἴρηται «ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου, ὃν ηὐδόκησεν ἡ ψυχή μου. ἔδωκα τὸ πνεῦμά μου ἐπ' αὐτόν, κρίσιν τοῖς ἔθνεσιν ἐξοίσει». 1.20.76 ιζʹ. προφητῶν δὲ ἄλλος ζωὴν αὐτὸν καὶ φῶς ὠνόμαζεν ἐν τῷ προσφωνεῖν τῷ θεῷ καὶ λέγειν «ὅτι παρὰ σοὶ πηγὴ ζωῆς, ἐν τῷ φωτί σου ὀψόμεθα φῶς». τίς γὰρ ἦν ἡ παρὰ τῷ θεῷ πηγὴ τῆς ζωῆς καὶ τὸ φῶς ἢ αὐτὸς ὁ ἐν εὐαγγελίοις εἰπὼν «ἐγώ εἰμι τὸ φῶς τοῦ κόσμου», καὶ «ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή»; διὸ πάλιν ἱκετεύων ὁ προφήτης ἐν εὐχῇ πρὸς τὸν θεὸν λέγει «ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου· αὐτά με ὁδηγήσει». ιηʹ. ἀλήθειαν δὲ αὐτὸν καὶ Ζοροβάβελ ἀνειπὼν νικητηρίων ἠξιώθη, ὅτ' ἐπὶ τοῦ Περσῶν βασιλέως ἀναγέγραπται εἰρηκὼς «καὶ ἡ 1.20.77 ἀλήθεια μένει καὶ ἰσχύει εἰς τὸν αἰῶνα, καὶ ζῇ καὶ κρατεῖ εἰς τὸν αἰῶνα τοῦ αἰῶνος. καὶ οὐκ ἔστιν παρ' αὐτῇ λαβεῖν πρόσωπα, ἀλλὰ τὰ δίκαια ποιεῖ, ἀπὸ πάντων τῶν ἀδίκων καὶ πονηρῶν ἀπέχεται». οἷς ἐπιλέγει «καὶ αὐτῆς ἡ ἰσχὺς καὶ τὸ βασίλειον καὶ ἡ ἐξουσία καὶ ἡ μεγαλοσύνη πάντων τῶν αἰώνων». ζῆν γὰρ εἰπὼν τὴν ἀλήθειαν καὶ νικᾶν καὶ κρατεῖν, ἐμφαντικώτατα παρέστησεν αὐτῆς τὴν ὑπόστασιν. οἷς ἀκολούθως καὶ αὐτὸς ὁ σωτὴρ ἀλήθειαν ἑαυτὸν ὀνομάζων τὴν τοῦ Ζοροβάβελ μαρτυρίαν ἐπεσφραγίζετο. 1.20.78 ιθʹ. καὶ ποταμὸν δὲ αὐτὸν ὠνόμασεν ὁ εἰπών «τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσιν τὴν πόλιν τοῦ θεοῦ». 1.20.79 κʹ. ἤδη δὲ καὶ ὄρος προσεῖπεν ὁ φήσας «τὸ ὄρος ὃ ηὐδόκησεν ὁ θεὸς κατοικεῖν ἐν αὐτῷ». διὸ καὶ παρὰ τῷ ∆ανιὴλ «ἐξ ὄρους» λίθος τμηθεὶς «ἄνευ χειρῶν» καὶ πάλιν ὁ αὐτὸς ἀποκαθιστάμενος εἰς ὄρος ὑψηλὸν ἑωρᾶτο, τοῦ μὲν ὄρους τὴν προΰπαρξιν τῆς θεότητος αὐτοῦ σημαίνοντος, τοῦ δὲ λίθου τὴν ἀνθρωπότητα. 1.20.80 καʹ. καὶ δικαιοσύνην δὲ αὐτὸν ἐκάλουν ὡς ὁ λέγων «τίς ἐξήγειρεν ἀπὸ ἀνατολῶν δικαιοσύνην;» κβʹ. καὶ ἥλιον δικαιοσύνης ὡς ὁ εἰπὼν «τοῖς δὲ φοβουμένοις με ἀνατελεῖ ἥλιος δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ.» καὶ ἄλλος «δύσεται» φησὶν «ὁ ἥλιος ἐπὶ τοὺς προφήτας» «τοὺς πλανῶντας τὸν λαόν μου»· οὐ γὰρ δὴ ταῦτα τῷ αἰσθητῷ ἐφαρμόζοι ἂν ἡλίῳ, ἀλλ' οὐδὲ τῷ ἐνσάρκῳ λόγῳ. 1.20.81 κγʹ. καὶ σοφίαν δὲ αὐτὸν ὀνομάζει Σολομὼν ἐν Παροιμίαις 1.20.81 λέγων «ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον, καὶ ὑπήρεισεν στύλους ἑπτὰ» καὶ τὰ ἑξῆς. καὶ ὅτι προκόσμιος ἦν ἡ σοφία ζῶσα καὶ ὑφεστῶσα, αὐτὸς ἐδίδασκεν ἐκ προσώπου αὐτῆς ταύτας προέμενος τὰς φωνὰς «ἐγὼ ἡ σοφία κατεσκήνωσα βουλήν, καὶ γνῶσιν καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην», εἶθ' ἑξῆς ἐπιλέγων «δι' ἐμοῦ βασιλεῖς βασιλεύουσιν καὶ οἱ δυνάσται γράφουσιν δικαιοσύνην, δι' ἐμοῦ μεγιστᾶνες μεγαλύνονται, καὶ τύραννοι δι' ἐμοῦ κρατοῦσιν». 1.20.82 κδʹ. ἀλλὰ καὶ ξύλον ζωῆς καὶ κύριον αὐτὸν Σολομὼν ἀπεκάλει λέγων «ξύλον ζωῆς ἐστιν πᾶσιν τοῖς ἀντεχομένοις αὐτῆς, καὶ τοῖς ἐπερειδομένοις ἐπ' αὐτὴν ὡς ἐπὶ κύριον ἀσφαλής». 1.20.83 κεʹ. καὶ ὁ τοῦ Σολομῶνος δὲ πατὴρ ∆αυὶδ ἐν Ψαλμοῖς ὁμοῦ καὶ κύριον ὁμοῦ καὶ ἱερέα αὐτὸν ὠνόμαζεν· τοτὲ μὲν λέγων «εἶπεν ὁ κύριος τῷ κυρίῳ μου· κάθου ἐκ δεξιῶν μου», τοτὲ δὲ φάσκων «ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται· σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ». 1.20.84 κʹ. καὶ θεὸν δὲ αὐτὸν οἶδεν ὁμολογεῖν ὁ αὐτὸς φάσκων «ὁ θρόνος σου ὁ θεὸς εἰς τὸν