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for God, who was once unknown among them, was being revealed. But he does not receive the name recently; for it did not say "I will call his name Emmanuel," but "they will call." 33.1 And the phrase "born of a woman," as I have previously declared above, so that in that which is from a woman, "being made flesh" might be fulfilled, and the Word might clearly be shown to all as eternal. And if also the phrase "he will not thirst" is a statement about God, but about the son, that he hungered and thirsted, it is necessary 33.2 for this to be dispensed for us. For how could the economy be found to be in truth, if it did not have the necessary custom of the incarnation? In this he showed us the solutions to all the questions of the heretics. 33.3 For he immediately resolved the suspicion of the Manichaeans; for in saying that he eats and drinks, he indicates true flesh. He resolved the manner of the Lucianists 33.4 and the power of Arius; for Lucian and all the Lucianists deny that the Son of God took a soul, but say he had only flesh, so that, forsooth, they might attach to the Word of God human suffering, thirst and hunger and weariness and weeping and grief and turmoil and all such things as are reported in his incarnate presence. But it would be foolish to reckon these things to the divinity of the Son of God. 33.5 But, they say, flesh on its own neither eats nor drinks nor grows weary nor does the other things. And I myself agree that flesh 33.6 on its own does not have these things. But the Word, having come, possessed the whole economy, both flesh and soul and whatever is in a human being; and hunger and weariness, and thirst 33.7 and grief and the other things were parts of the soul and the flesh. For he weeps, to expose the error of Manichaeus, that he was not clothed with the body in appearance, but in truth; and he thirsts, to show that he has not only the flesh, but also the soul. For his divinity did not thirst at all, but he thirsted in the flesh and the soul and grew weary from the journey because of the consequence of the flesh and soul. 34.1 But that the Word came having a body and a soul, let the divine scriptures, both old and new, persuade them. For David speaks about him immediately, and Peter in harmony with David*: "You will not leave my soul in Hades, nor will you allow your Holy One to see corruption," so that the composite nature of the Lord's human being might be understood and knowledge about this might clearly come to us, so that it might establish that the soul together with the divinity was laid down for three days*, so that it might prove the flesh to be holy, and that the divinity with the soul had unrestrainedly completed the mystery in Hades. 34.2 For there is also another testimony somewhere that says thus, "free among the dead"; the "free" is significant of Hades not having dominion over him, but that by his own will he had descended as far as Hades with the soul. And Peter says, "because it was not possible 34.3 for him to be held by it," that is, by Hades. And the Savior himself says, "I have authority to take up my soul and to lay it down" and "I am the good shepherd, who lays down his soul for the sheep" and "My soul is troubled," he says, "and what shall I say?" as if speaking in doubt, "What shall I say? Father, save me from this 34.4 hour; but for this reason I have come to this hour," so that he might show that his divinity came to this willingly; but the "is troubled," so that the form of the truth of his incarnate presence might not be 34.5 distorted. For the incarnate presence was not in appearance, but like a great king having a war against an inferior and knowing that his enemy, if he should see him coming in power and great strength, will give way and turn to flight and will destroy many of the lands under his control, and for this reason, fashioning by his own wisdom pretexts and

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γὰρ ἀπεκαλύπτετο θεὸς ὁ ποτὲ παρ' αὐτοῖς ἀγνοηθείς. ἀλλ' οὐ προσφάτως λαμβάνει τὸ ὄνομα· οὐ γὰρ εἶπε «καλέσω τὸ ὄνομα αὐτοῦ Ἐμμανουήλ», ἀλλὰ καλέσουσι. 33.1 Τὸ δὲ «γενόμενος ἐκ γυναικός», καθάπερ ἄνω μοι προδεδήλωται, ἵνα ἐν τῷ ἀπὸ γυναικὸς τὸ γενόμενος σὰρξ πληρωθῇ, ὁ δὲ Λόγος ἀίδιος πᾶσι σαφῶς ἀποφανθῇ. εἰ δὲ καὶ τὸ «οὐ διψήσει» περὶ θεοῦ λόγος, περὶ δὲ υἱοῦ, ὅτι ἐπείνασε καὶ ἐδίψησεν, ἀναγκαῖον 33.2 ἡμῖν τοῦτο ᾠκονόμηται. πῶς γὰρ εὑρίσκετο ἡ οἰκονομία ἐν ἀληθείᾳ οὖσα, εἰ μὴ εἶχε τὴν τῆς ἐνανθρωπήσεως χρειώδη συνήθειαν; ἐν τούτῳ ἀπέδειξεν ἡμῖν πάντων τῶν ζητημάτων τῶν αἱρετικῶν 33.3 τὰς λύσεις. εὐθὺς γὰρ ἔλυσεν ὑπόνοιαν Μανιχαίων· ἐν τῷ γὰρ εἰπεῖν ἐσθίειν καὶ πίνειν σάρκα ἀληθινὴν ὑποδείκνυσιν. ἔλυσε Λουκιανι33.4 στῶν τὸν τρόπον καὶ Ἀρείου τὴν δύναμιν· Λουκιανὸς γὰρ καὶ πάντες Λουκιανισταὶ ἀρνοῦνται τὸν υἱὸν τοῦ θεοῦ ψυχὴν εἰληφέναι, σάρκα δὲ μόνον φασὶν ἐσχηκέναι, ἵνα δῆθεν προσάψωσι τῷ θεῷ Λόγῳ ἀνθρώπινον πάθος, δίψαν καὶ πεῖναν καὶ κάματον καὶ κλαυθμὸν καὶ λύπην καὶ ταραχὴν καὶ ὅσαπερ ἐν τῇ ἐνσάρκῳ αὐτοῦ παρουσίᾳ ἐμφέρεται. εὔηθες δ' ἂν εἴη ταῦτα εἰς τὴν θεότητα τοῦ υἱοῦ τοῦ θεοῦ 33.5 λογίζεσθαι. ἀλλά, φασί, σὰρξ καθ' ἑαυτὴν οὖσα οὔτε ἐσθίει οὔτε πίνει οὔτε κάμνει οὔτε τὰ ἄλλα πράττει. καὶ αὐτὸς σύμφημι σάρκα 33.6 καθ' ἑαυτὴν μὴ ἔχειν ταῦτα. ἔσχε δὲ πᾶσαν τὴν οἰκονομίαν ἐλθὼν ὁ Λόγος, καὶ σάρκα καὶ ψυχὴν καὶ ὅσαπέρ ἐστιν ἐν ἀνθρώπῳ· τῆς δὲ ψυχῆς καὶ τῆς σαρκὸς ἦν μέρη ἡ πεῖνα καὶ ὁ κάματος, ἥ τε δίψα 33.7 καὶ ἡ λύπη καὶ τὰ ἄλλα. δακρύει μὲν γάρ, ἵνα ἐλέγξῃ τὴν πλάνην Μανιχαίου, ὅτι οὐ δοκήσει ἠμφίεστο τὸ σῶμα, ἀλλ' ἀληθείᾳ· καὶ διψᾷ δέ, ἵνα δείξῃ μὴ μόνον τὴν σάρκα ἔχειν, ἀλλὰ καὶ τὴν ψυχήν. οὐ γὰρ ἡ αὐτοῦ θεότης ἐδίψησέ που, ἀλλὰ τῇ σαρκὶ καὶ τῇ ψυχῇ ἐδίψησε καὶ κεκοπίακεν ἀπὸ τῆς ὁδοιπορίας διὰ τὴν τῆς σαρκὸς καὶ ψυχῆς ἀκολουθίαν. 34.1 Ὅτι δὲ σῶμα ἔχων καὶ ψυχὴν ἦλθεν ὁ Λόγος, πεισάτωσαν αὐτοὺς αἱ θεῖαι γραφαὶ παλαιᾶς τε καὶ καινῆς. εὐθὺς γὰρ ∆αυὶδ περὶ αὐτοῦ λέγει καὶ Πέτρος τῷ ∆αυὶδ συνῳδὰ *· «οὐκ ἐάσεις τὴν ψυχήν μου εἰς Ἅιδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν», ἵνα τὸ σύνθετον τοῦ κυριακοῦ ἀνθρώπου νοοῖτο καὶ σαφῶς περὶ τούτου γνῶσις ἡμῖν γένηται, ἵνα συστήσῃ ψυχὴν μὲν σὺν θεότητι τῷ τριημέρῳ * συγκατατεθεῖσθαι, ἵνα τὴν σάρκα ὁσίαν ἀποδείξῃ, καὶ τὴν θεότητα σὺν τῇ ψυχῇ ἀκατασχέτως ἐν Ἅιδῃ τὸ 34.2 μυστήριον τετελειωκέναι. ἔχει γάρ που καὶ ἄλλην μαρτυρίαν οὕτω λέγουσαν «ἐν νεκροῖς ἐλεύθερος»· τὸ ἐλεύθερος τοῦ μὴ κυριεύειν αὐτοῦ τὸν Ἅιδην σημαντικόν, τῇ δὲ ἰδίᾳ θελήσει ἕως Ἅιδου καταβεβηκέναι σὺν τῇ ψυχῇ. φησὶ δὲ ὁ Πέτρος «καθότι οὐκ ἦν δυνατὸν 34.3 κρατεῖσθαι αὐτὸν ὑπ' αὐτοῦ», τουτέστιν ὑπὸ τοῦ Ἅιδου. καὶ αὐτὸς δὲ ὁ σωτήρ φησιν «ἐξουσίαν ἔχω λαβεῖν τὴν ψυχήν μου καὶ θεῖναι αὐτήν» καί «ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, ὁ τιθεὶς τὴν ψυχὴν ὑπὲρ τῶν προβάτων» καί «ἡ ψυχή μου τετάρακται» φησί «καὶ τί εἴπω; ὡς ἐπ' ἀμφιβόλῳ λέγων «τί εἴπω;» πάτερ, σῶσόν με ἀπὸ τῆς 34.4 ὥρας ταύτης· ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην», ἵνα δείξῃ ὅτι ἑκοῦσα ἡ αὐτοῦ θεότης εἰς τοῦτο ἐλήλυθε· τὸ δὲ «τετάρακται», ἵνα τὸ εἶδος τῆς ἀληθείας τῆς ἐνσάρκου αὐτοῦ παρουσίας μὴ παρα34.5 χαραχθῇ. οὐ γὰρ δοκήσει ἦν ἡ ἔνσαρκος παρουσία, ἀλλὰ δίκην βασιλέως μεγάλου πόλεμον ἔχοντος πρὸς ὑποδεέστερον καὶ γινώσκοντος ὅτι ὁ ἐχθρὸς αὐτοῦ, εἴπερ ἴδῃ αὐτὸν ἐν δυνάμει ἐρχόμενον καὶ ἰσχύϊ πολλῇ, παραιτήσεται καὶ τραπήσεται πρὸς φυγὴν καὶ πολλὰς χώρας τῶν ὑποχειρίων ἀφανίσει, καὶ διὰ τοῦτο σχηματιζομένου τῇ ἰδίᾳ σοφίᾳ προφάσεις καὶ