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that he might be a people and a portion of the Lord, was so enraged against me as to be compared to a lion, and not to a tamed lion—for often lions, coming into the places of men, are tamed—, but as one in a forest, as a wild beast. And it can be said also concerning the devil; for we also said this, that after the temptation in the wilderness it is said that: "he departed until an opportune time." 22and from the horns of unicorns my humility. He says the unicorn is a strong animal. It is not subject to man, it is not tamed by man. "From the horns of unicorns my humility" therefore, calling the cross and death his humility. "He humbled himself, becoming obedient unto death, even death on a cross." Therefore, deliver my humility then from these unicorns—and these are certain wicked enemies—, then, when I rise from the dead; for "the kings of the earth stood by, and the rulers were gathered together," that they might surround him with death. But then God delivers him from his humility; he rises from the dead. And all these things have been said concerning the man. Therefore, he immediately added: 23 I will declare your name to my brothers. "I will announce your name to my brothers; and again: Behold, I will put my trust in him, behold I and the children whom God has given me." And further: "Therefore he had to be made like his brothers in every respect." Not only according to the body, but according to everything. According to the divinity, the only-begotten Son of God has no brother; for if he had a brother, he would not be only-begotten. For having brothers is contrary to someone being only-begotten. The only-begotten has no brothers. One who has brothers is not only-begotten. He calls "brothers" the apostles and all those from the circumcision who believed in him; for many believed from among the Jews. And the twelve and the seventy were from them. Therefore, those men were his brothers according to the flesh. And again they become his brothers according to the spirit, those who receive the "spirit of adoption"; for if "he who does righteousness has been born of God" and "he who believes that Jesus is the Christ has been born of God," there are certain sons of God. But these are brothers again not of the only-begotten, they are not according to the divinity, but according to him who became man. The apostle therefore, having used this word in this way, took it as applying to the man: "for which reason he is not ashamed to call them brothers"; for he left out nothing of those things from which man is completed. Since if he does not have all things, he is not a man. I have often said that there are certain mixtures, such as hydromel. If the water is taken away, it is either only honey or, even if it is mixed with something else, it is not hydromel. If therefore he had only a body, he was not made like his brothers in all respects; for the appetitive soul is irrational. The soul without mind is irrational, nor existing at all, except in the composite; for the appetitive souls are destroyed together with the bodies of which they are souls. Therefore, "he was made like his brothers in all respects," not in some respects, but not in others. The apostle says again: "that he might be the firstborn among many brothers, whom he foreknew and predestined to be conformed." You see that he had the state of being firstborn among many brothers in the created order, when he became man, when he took on the man from among the brothers. And if he says "firstborn" here, he means "more honored." And so also the "church of the firstborn" is named. It is not possible for all to be firstborn, but it is possible for all to be honored. For this reason also Jacob demanded the birthright from Esau, the honor of the firstborn. Therefore he is firstborn among many brothers, as also "firstborn from the dead." He is the first of every dead person; for when he rose, another was able to rise. Therefore, he says he will declare the name of the Father, that is, to make it manifest. And when they know the Father and know the name of the Father, then they also have introduced with it the knowledge of the Son;

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ἵνα λαὸς ᾖν καὶ μερὶς κυρίου, εἰς τοσοῦτον ἐξηγριώθη κ̣α̣τ' ἐμοῦ ὡς λέοντι παραβληθῆναι, οὐδὲ λέοντι τιθασευθέντι-πολλάκις γὰρ εἰς ἀνθρώπων τόπους ἐρχόμενοι οἱ λέοντες τιθασεύοντ̣α̣ι-, ἀλλὰ ὡς ἐν δρυμῷ, ὡς ἄγριος θήρ. δύναται δὲ καὶ περὶ τοῦ διαβόλου λελέχθαι· εἴπομεν γὰρ καὶ τοῦτο, ὅτι μετὰ τὸν πειρασμὸν τὸν ἐν τῇ ἐρήμῳ εἴρηται ὅτι· "ἀπέστη ἄχρι καιροῦ". 22καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου. ἰσχυρὸν λέγει ζῷον τὸν μονοκέρωτα. οὐχ ὑπόκειται ἀν θρώπῳ, οὐ τιθασεύεται̣ ὑπὸ ἀνθρώπου. "ἀπὸ κεράτων" οὖν μονοκερώτων τὴν ταπείνωσίν μου", ταπείνωσιν ἑαυτοῦ λέγων τὸν σταυρὸν καὶ τὸν θάνατον. "ἑαυτὸν ἐταπείνωσεν ὑπήκοος γενόμενος μέχρι θανάτου, θανάτου δὲ σταυροῦ". τὴν ταπείνωσίν μου οὖν τότε ἀπὸ τῶν μονοκερώτων τούτων ῥύῃ-πονηροὶ δὲ καὶ οὗτοί εἰσίν τινες ἐχθροί-, τότε, ὅταν ἀναστῶ ἐκ νεκρῶν· "παρέστησαν" μὲν γὰρ "οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτό", ἵνα περιβάλωσιν αὐτὸν θανάτῳ. τότε δὲ ῥύεται θεὸς αὐτὸν ἀπὸ τῆς ταπεινώσεως εαὐτοῦ· ἀνίσταται ἐκ νεκρῶν. ταῦτα δὲ πάντα περὶ τοῦ ἀνθρώπου λέλεκται. ἀμέλει γοῦν ἐπήγαγεν εὐθύς· 23 διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου. "ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου· καὶ πάλιν· ἰδοὺ ἐγὼ ἔσομαι πεποιθὼς ἐπ' αὐτόν, ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι δέδωκεν ὁ θεός". καὶ ἔτι· "ὅθεν ὤφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι". οὐ κατὰ μόνον τὸ σῶμα, ἀλλὰ κατὰ πάντα. κατὰ τη`̣ν θεότητα ὁ μονογενὴς τοῦ θεοῦ υἱὸς ἀδελφὸν οὐκ ἔχει· εἰ γὰρ εἶχεν ἀδελφόν, οὐκ ἦν μονογενη´̣ς̣. ἀντίκειται δὲ τὸ ἔχειν ἀδελφοὺς τῷ μονογενῆ τινα εἶναι. ὁ μονογενὴς ἀδελφοὺς οὐκ ἔχει. ὁ ἔχων ἀδελφοὺς οὔκ ἐστιν μονογενής. "ἀδελφοὺς" λέγει τοὺς ἀποστόλους καὶ πάντας τοὺς ἐκ περιτομῆς πιστεύσαντας αὐτῷ· πολλοὶ γὰρ ἐπίστευσαν ἐκ τῶν Ἰουδαίων. καὶ οἱ δώδεκα καὶ οἱ ἑβδομήκοντα ἀπ' αὐτῶν ἦ45 σαν. κατὰ σάρκα οὖν ἀδελφοὶ αὐτοῦ ἐκεῖνοι ἐτύγχανον. γίνονται δὲ αὐτοῦ πάλιν ἀδελφοὶ κατὰ πνεῦμα οἱ τὸ τῆς "υἱοθεσίας πνεῦμα" ἀπολαμβάνοντες· εἰ γὰρ "ὁ ποιῶν δικαιοσύνην ἐκ τοῦ θεοῦ γεγέννηται" καὶ "ὁ πιστεύων ὅτι Ἰησοῦς ὁ χριστός ἐστιν ἐκ τοῦ θεοῦ γεγέννηται", εἰσὶν υἱοὶ θεοῦ τινες. ο̣ὗτ̣οι δὲ ἀδελφοὶ πάλιν οὐ μονογενοῦς, οὐ κατὰ τὴν θεότητά εἰσιν, ἀλλὰ κατὰ τὸν ἐνανθρω̣πήσαντα. ὁ ἀπόστολος οὖν ταύτῃ συνχρησάμενος τῇ λέξει ἐπὶ τοῦ ἀνθρώπου αὐτὴν ἔλαβεν· "δι' ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν"· οὐδὲν γὰρ ἀφῆκεν τῶν ἐξ ὧν συνπληροῦται ὁ ἄνθρωπος ἔχειν. ἐπεὶ εἰ μὴ πάντα ἔχει, οὔκ ἐστιν ἄνθρωπος. εἶπον πολλάκις ὅτι εἰσὶν μικτά τινα, οἷον τὸ ὑδρόμ̣ελι. ἐὰν ἀφαιρεθῇ τοῦ ὕδατος, ἢ μόνον μέλι ἐστὶν ἤ, κἂν μετ' ἄλλου μιγῇ, οὔκ ἐστιν ὑδρόμελι. εἰ οὖν ἔχοι σῶμα μόνον, οὐ κατὰ πάντα τοῖς ἀδελφοῖς ὡμοιώθη· ἄλογος γάρ ἐστιν ἡ ὀρεκτικὴ ψυχή. ἡ χωρὶς νοῦ ψυχὴ ἄλογός ἐστιν οὐδὲ ὑφισταμένη τὴν ἀρχήν, εἰ μὴ ἐν τῇ συνθέσει· συνφθείρονται γὰρ αἱ ὀρεκτικαὶ ψυχαὶ τοῖς σώμασιν ὧν εἰσιν ψυχαί. "κατὰ πάντα" οὖν "τοῖς ἀδελφοῖς ὡμοιώθη", οὐ κατά τι̣, κατά τι δὲ οὔ. λέγει ὁ ἀπόστολος πάλιν· "εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς, οὓς προέγνω καὶ προώρισεν συνμόρφους". ὁρᾷς ὅτι ἐπὶ κτήσεως ἔσχεν τὸ εἶναι πρωτότοκος ἐν πολλοῖς ἀδελφοῖς, ὅτε ἐνηνθρώπησεν, ὅτε τὸν ἐκ τῶν ἀδελφῶν ἀνέλαβεν ἄνθρωπον. πρωτότοκον δὲ ἐνταῦθα ἐὰν λέγῃ, τιμιώτερον λέ γει. οὕτω δὲ καὶ "ἐκκλησία πρωτοτόκων" ὀνομάζεται. οὐχ οἷόν τέ ἐστιν π̣α´̣ντας πρωτοτόκους εἶναι, τιμίους δὲ πάντας εἶναι, δυνατόν. διὰ τοῦτο καὶ ὁ Ἰακὼβ ἀπῄτ̣ησεν τὰ πρωτοτόκια τὸν Ἠσαῦ, τὴν τιμὴν τοῦ πρωτοτόκου. πρωτότοκος οὖν ἐστιν ἐν πολλοῖς ἀδελφοῖς, ὡς καὶ "πρωτότοκος ἐκ τῶν νεκρῶν". παντὸς νεκροῦ πρῶτός ἐστιν· αὐτοῦ γὰρ ἀναστάντος δεδύνηταί τις ἄλλος ἀναστῆν̣αι. λέγει οὖν ἀπαγγέλλειν τὸ ὄνομα τοῦ πατρός, τουτέστιν φανεροῖν αὐτό. ὅταν δὲ γνῶσιν τὸν πατέρα καὶ τὸ ὄνομα τοῦ πατρὸς γνῶσιν, τότε συνεισαγομένην ἔχουσιν καὶ τὴν γνῶσιν τοῦ υἱοῦ·