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my face I did not turn away 31.4 from the shame of spitting». but he also «wept», as it is found in the Gospel according to Luke in the uncorrected manuscripts, -and saint Irenaeus used this testimony in his *Against Heresies* against those who say Christ appeared in semblance, but the orthodox removed the saying, being afraid and not understanding its purpose and its 31.5 very powerful meaning-and «being in agony he sweated, and his sweat became 31.6 like drops of blood, and an angel appeared strengthening him». Not only this, but also as a man he asks «Where have you laid Lazarus?» and concerning the woman with the flow of blood «Who touched me?» and concerning those seeking him «Whom do you seek?», but also as a man he asks the disciples «Whom do men say that I the Son of 31.7 Man am?», but also «How many loaves do you have with you?» he said, and having grown weary from the journey he sat by the well in Samaria, but also «the child grew and became strong in spirit» and «Jesus increased in stature and wisdom», but also «before the child knows to call father or mother, he will take the power 31.8 of Damascus and the spoils of Samaria», he who is wisdom and «teaches men knowledge and planted the ear for man» and who articulated speech for the sons of men «and made the tongue of the stammerers clear». All such things he endured for our sake, in order to preserve the entire sequence of the incarnation dispensed for us, that he might not destroy the character of the truth. 32.1 But lest we should leave uninterpreted the testimonies which we have adduced as if from the person of those on the opposing side, spoken against the truth, having collected them from the divine scriptures, but poorly understood by them, I will state of each the contemplation of the power within it, 32.2 for what reason it was said as if with human passion; and again we will speak, having already said many things concerning 'my God and your God,' as it is possible for one who has understanding to know from the sequence itself that it was spoken reasonably. 32.3 «For he is a man, and who will know him?» In the same thing the divine scripture indicates the two, both visible and invisible, on account of the visible, 'my God' was reasonably said, and on account of the invisible, 'my Father' was said, neither nature being contradicted by the Word. 32.4 For how, if he was a man, was he not known? But if he was not a man, 32.5 how was he called a man? For surely everyone who is born of humans is known by humans, by the one who bore him, by relatives, by household members, by neighbors, by tent-mates 32.6 or fellow citizens. And it is impossible for this to be fulfilled in a mere man; but it is fulfilled in the God Word and Son of God, in the saying 'he is a man,' that he is a man in truth, and 'but who will know him?' that he is God; because he partakes with men and is God, unknown 32.7 to men on account of being incomprehensible. But he is a man from Mary in truth, born without the seed of a man; «and the virgin,» it says, for the prophet proclaimed the future before its time, «will conceive in the womb 32.8 and she will bear a son». If therefore a virgin, the economy of the conception is not from men, because before this time it was said to Ahaz «Ask for yourself a sign, either to the depth or to the height»; but he, being humble-minded, says, «I will not ask, nor will I test the Lord my God,» having refused 32.9 to ask for a sign. But immediately, because he did not ask for a sign, God, who bestows great gifts on men, grants two gifts, having sent from the height the Word by his own will and by the own will of the Word himself, and having dispensed from the depth the flesh by his own good pleasure with 32.10 the Word himself. For he says later «and they will call his name Emmanuel». And he did not say, I will call, but they will call; to men indeed

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πρόσωπόν μου οὐκ ἀπέστρεψα 31.4 ἀπὸ αἰσχύνης ἐμπτυσμάτων». ἀλλὰ καὶ «ἔκλαυσε», ὡς κεῖται ἐν τῷ κατὰ Λουκᾶν εὐαγγελίῳ ἐν τοῖς ἀδιορθώτοις ἀντιγράφοις, -καὶ κέχρηται τῇ μαρτυρίᾳ ὁ ἅγιος Εἰρηναῖος ἐν τῷ κατὰ αἱρέσεων πρὸς τοὺς δοκήσει τὸν Χριστὸν πεφηνέναι λέγοντας, ὀρθόδοξοι δὲ ἀφείλαντο τὸ ῥητόν, φοβηθέντες καὶ μὴ νοήσαντες αὐτοῦ τὸ τέλος καὶ τὸ 31.5 ἰσχυρότατον-καὶ «γενόμενος ἐν ἀγωνίᾳ ἵδρωσε, καὶ ἐγένετο ὁ ἱδρὼς 31.6 αὐτοῦ ὡς θρόμβοι αἵματος, καὶ ὤφθη ἄγγελος ἐνισχύων αὐτόν». οὐ μόνον δὲ τοῦτο, ἀλλὰ καὶ ὡς ἄνθρωπος ἐρωτᾷ «ποῦ τεθείκατε τὸν Λάζαρον;» καὶ περὶ τῆς αἱμορροούσης «τίς μου ἥψατο;» καὶ περὶ τῶν ζητούντων αὐτόν «τίνα ζητεῖτε;», ἀλλὰ καὶ τοὺς μαθητὰς ὡς ἄνθρωπος ἐρωτᾷ «τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ 31.7 ἀνθρώπου;», ἀλλὰ καί «πόσους ἄρτους ἔχετε μεθ' ἑαυτῶν;» ἔλεγε, καὶ κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκάθισε παρὰ τὸ φρέαρ ἐν τῇ Σαμαρείᾳ, ἀλλὰ καί «τὸ παιδίον ηὔξανε καὶ ἐκραταιοῦτο τῷ πνεύματι» καί «προέκοπτεν ἡλικίᾳ καὶ σοφίᾳ ὁ Ἰησοῦς», ἀλλὰ καί «πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα, λήψεται δύναμιν 31.8 ∆αμασκοῦ καὶ τὰ σκῦλα Σαμαρείας», ὁ σοφία ὢν καὶ «διδάσκων ἀνθρώπους γνῶσιν καὶ φυτεύσας τὸ οὖς τῷ ἀνθρώπῳ» καὶ ἐναρθρώσας λαλιὰν τοῖς υἱοῖς τῶν ἀνθρώπων «καὶ ποιήσας γλῶσσαν τρανὴν μογγιλάλων». τὰ τοιαῦτα πάντα ὑπέμεινεν ὑπὲρ ἡμῶν, ἵνα τὴν πᾶσαν ἀκολουθίαν τῆς δι' ἡμᾶς οἰκονομηθείσης ἐνανθρωπήσεως φυλάξας μὴ ἀφανίσῃ τὸν χαρακτῆρα τῆς ἀληθείας. 32.1 Ἀλλ' ἵνα μὴ τὰς μαρτυρίας, ἃς παρηγάγομεν ὡς ἀπὸ προσώπου τῶν δι' ἐναντίας πρὸς τὴν ἀλήθειαν ἀντιλεγομένας ἐκ θείων γραφῶν συνάξαντες, κακῶς δὲ ὑπ' αὐτῶν νοουμένας, οὕτως ἐάσωμεν ἀνερμηνεύτους, ἑκάστης λέξω τὴν θεωρίαν τῆς ἐν αὐτῇ δυνάμεως, 32.2 δι' ἣν αἰτίαν ὡς ἀνθρωποπαθῶς εἴρηται· καὶ αὖθις πάλιν ἐροῦμεν, πολλὰ ἤδη εἰς τὸ θεός μου καὶ θεὸς ὑμῶν εἰρηκότες, ὡς ἔχει † τῷ τὸν νοῦν ἔχοντι γνῶναι ἀπ' αὐτῆς τῆς ἀκολουθίας εὐλόγως εἰρῆσθαι. 32.3 «ἄνθρωπος γάρ ἐστι, καὶ τίς γνώσεται αὐτόν;» ἐν ταὐτῷ τὰ δύο ὑποφαίνει τὸ θεῖον γράμμα, ὁρατόν τε καὶ ἀόρατον, διὰ μὲν τὸ ὁρατὸν εὐλόγως τὸ θεός μου εἰρῆσθαι, διὰ δὲ τὸ ἀόρατον τὸ πατήρ μου λελέχθαι, μὴ ἀντιλεγομένης οὐδ' ὁποτέρας ποιήσεως τῷ λόγῳ. 32.4 πῶς γάρ, εἰ ἦν ἄνθρωπος, οὐκ ἐγινώσκετο; εἰ δὲ οὐκ ἦν ἄνθρωπος, 32.5 πῶς ἄνθρωπος ἐλέγετο; πάντως γὰρ πᾶς τις ὁ ἐξ ἀνθρώπων γενόμενος ὑπὸ ἀνθρώπων γινώσκεται, ἀπὸ τῆς γεννησάσης ἀπὸ τῶν συγγενῶν ἀπὸ τῶν οἰκείων ἀπὸ τῶν γειτόνων ἀπὸ τῶν συσκήνων 32.6 ἢ συμπολιτῶν. καὶ ἀδύνατον τοῦτο πληροῦσθαι εἰς ἄνθρωπον ψιλόν· πληροῦται δὲ ἐν τῷ θεῷ Λόγῳ καὶ υἱῷ θεοῦ, ἐν τῷ εἰπεῖν «ἄνθρωπός ἐστιν», ὅτι ἄνθρωπός ἐστιν ἐν ἀληθείᾳ καὶ τό «τίς δὲ γνώσεται αὐτόν;» ὅτι θεός ἐστι· διότι συμμετέχει ἀνθρώποις καὶ θεός ἐστιν ἄγνω32.7 στος ἀνθρώποις διὰ τὸ ἀκατάληπτον. ἄνθρωπος δὲ ἀπὸ Μαρίας ἐν ἀληθείᾳ δίχα σπέρματος ἀνδρὸς γεγεννημένος· «καὶ ἡ παρθένος, φησί, τὸ γὰρ μέλλον πρὸ τοῦ χρόνου ἐκήρυττεν ὁ προφήτης ἐν γαστρὶ ἕξει 32.8 καὶ τὸ τέξεται υἱόν». εἰ τοίνυν παρθένος, οὐκ ἐξ ἀνδρῶν ἡ οἰκονομία τῆς κυήσεως διὰ τὸ πρὸ τούτου τοῦ χρόνου εἰρῆσθαι τῷ Ἄχαζ «αἴτησαι σεαυτῷ σημεῖον εἰς βάθος ἢ εἰς ὕψος»· ὁ δὲ ταπεινοφρονῶν «οὐ μὴ αἰτήσω οὐδ' οὐ μὴ πειράσω κύριον τὸν θεόν μου» φησί, παραιτησά32.9 μενος τὸ αἰτήσασθαι σημεῖον. εὐθὺς δὲ διὰ τὸ μὴ αἰτήσασθαι αὐτὸν σημεῖον δύο χαρίζεται ὁ τὰ μεγάλα δωρούμενος ἀνθρώποις θεὸς δῶρα, ἀπὸ ὕψους τὸν Λόγον ἰδίᾳ θελήσει καὶ αὐτοῦ τοῦ Λόγου ἰδίᾳ θελήσει πέμψας, ἀπὸ βάθους δὲ τὴν σάρκα εὐδοκίᾳ ἰδίᾳ σὺν αὐτῷ 32.10 τῷ Λόγῳ οἰκονομήσας. φησὶ γὰρ ὕστερον «καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ». καὶ οὐκ εἶπε καλέσω, ἀλλὰ καλέσουσιν· ἀνθρώποις μὲν