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embraced by Simeon, confessed by Anna the prophetess, the daughter of Phanuel, brought to Nazareth, having come in the following year to appear before the Lord in Jerusalem, and being in Bethlehem on account of the kinship, carried by his mother, again brought back to Nazareth and in the second year's period having come to Jerusalem and Bethlehem, likewise carried by his own mother, and in Bethlehem having gone down into a house with his own mother and Joseph, who was an old man, being with Mary, and there in the second year of his birth having been seen by the magi, worshipped, having received gifts, and in that same night, an angel having given a divine warning to Joseph, having been taken to Egypt, from there having returned again after two years, when Herod had died and Archelaus had succeeded him. 2. For in the thirty-third year of Herod, and the forty-second of Augustus the emperor, the savior is born in Bethlehem of Ju1.229dea. And he goes down into Egypt in the thirty-fifth year of Herod, and comes up from Egypt after the death of Herod. Wherefore, in the thirty-seventh year of the same Herod's reign, the child was four years old, when Herod, having completed thirty-seven years, ended his life. And Archelaus reigns for nine years, at the beginning of whose reign Joseph, coming out of Egypt with Mary and the child, hearing that Archelaus was reigning, withdrew into the parts of Galilee and dwelt then in Nazareth. And Archelaus begets Herod the younger, and this Herod reigns in the ninth year of his father Archelaus's reign, by succession. And it was thirteen years reckoned in the incarnate presence of Christ. And in the eighteenth year of Herod, also called Agrippa, Jesus began his preaching and then receives the baptism from John and preaches an acceptable year, being contradicted by no one, neither by Jews nor by Greeks nor by Samaritans nor by any other. Then, being contradicted, he preached a second year, and it was nineteen years for the same Herod, and for the savior the thirty-second. And in the twentieth year of Herod, called the tetrarch, the saving passion and the impassibility take place, the taste of death and the taste of death even unto the cross, suffering in truth, but remaining 1.230 impassible in divinity, for "Christ having suffered for us in the flesh," says the divine scripture, and again, "being put to death in the flesh, but made alive in the spirit," and what follows, he is crucified, buried, descends to the underworld in divinity and in soul, he leads captivity captive and rises on the third day with his holy body itself, having united the body with the divinity, no longer being dissolved, no longer suffering, no longer being ruled by death, as the apostle says, "death no longer has dominion over him." 3. The body itself, truly the flesh itself, the soul itself, all these things; not something else besides the existing body, but strengthening the existing one itself and uniting it into one unity, into one divinity, the fleshly incorruptible, the bodily spiritual, the coarse fine, the mortal immortal, having not seen corruption at all, the soul not having been left in Hades, the instrument not having been divided for sin, the mind not having been stained by change, but having taken on all things of a human, yet having kept them all perfect, the divinity having granted to the true incarnation for the reasonable needs, I mean those from the body and soul and from the human mind * confirming the full assurance, that is, by hunger and thirst, and by weeping and despondency, and by tears and sleep, by weariness and rest. For these are not a form of sin, but a sign of the truest incarnation, the divinity truly being with the incarnation, not suffering human things, but the divinity consenting to what is reasonable and what is external

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ἐναγκαλισθέντα ὑπὸ Συμεῶνος, ἀνθομολογηθέντα ὑπὸ Ἄννης τῆς τοῦ Φανουὴλ προφήτιδος, ἀπενεχθέντα εἰς Ναζαρέτ, ἐλθόντα τῷ ἑξῆς ἐνιαυτῷ ὀφθῆναι ἐνώπιον κυρίου εἰς Ἱερουσαλήμ, γενόμενόν τε ἐν Βηθλεὲμ διὰ τὴν συγγένειαν ὑπὸ τῆς μητρὸς βασταζόμενον, αὖθις πάλιν εἰς Ναζαρὲτ ἀπενεχθέντα καὶ κατὰ δευτέραν περίοδον ἐνιαυτοῦ εἰς τὰ Ἱεροσόλυμα καὶ Βηθλεὲμ ἐληλυθότα, βασταζόμενον ὡσαύτως ὑπὸ τῆς ἰδίας μητρός, ἐν Βηθλεὲμ δὲ ἐν οἰκίᾳ κατελθόντα σὺν τῇ ἰδίᾳ μητρὶ καὶ Ἰωσὴφ γέροντι ὄντι σὺν τῇ Μαρίᾳ δὲ ὄντι, κἀκεῖσε τῷ δευτέρῳ ἔτει τῆς αὐτοῦ γεννήσεως κατοπτευθέντα ὑπὸ τῶν μάγων προσκυνηθέντα δῶρα λαβόντα καὶ ἐν αὐτῇ τῇ νυκτὶ ὑπὸ ἀγγέλου τῷ Ἰωσὴφ χρηματίσαντος εἰς Αἴγυπτον παραληφθέντα, ἐκεῖθεν πάλιν διὰ δύο ἐτῶν ἐπανεληλυθότα, τελευτήσαντος τοῦ Ἡρῴδου, Ἀρχελάου τε διαδεξαμένου. 2. Τῷ γὰρ τριακοστῷ τρίτῳ Ἡρῴδου, τεσσαρακοστῷ δὲ δευτέρῳ Αὐγούστου τοῦ βασιλέως, γεννᾶται ὁ σωτὴρ ἐν Βηθλεὲμ τῆς Ἰου1.229 δαίας. κάτεισι δὲ εἰς Αἴγυπτον τῷ τριακοστῷ πέμπτῳ Ἡρῴδου, ἄνεισι δὲ ἀπὸ τῆς Αἰγύπτου μετὰ τὴν Ἡρῴδου τελευτήν. διὸ ἐπὶ τριάκοντα καὶ ἑπτὰ ἔτεσι τῆς αὐτῆς τοῦ Ἡρῴδου ἀρχῆς ἦν ὁ παῖς τεσσάρων ἐτῶν, ὅτε Ἡρῴδης τριάκοντα ἑπτὰ πληρώσας κατέστρεψε τὸν βίον. Ἀρχέλαος δὲ ἐννέα ἔτη βασιλεύει, οὗ ἐν ἀρχῇ τῆς βασιλείας ἐξιὼν Ἰωσὴφ ἀπ' Αἰγύπτου ἅμα τῇ Μαρίᾳ καὶ τῷ παιδί, ἀκούσας τὸν Ἀρχέλαον βασιλεύειν ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας καὶ κατῴκησεν τότε εἰς Ναζαρέτ. Ἀρχέλαος δὲ γεννᾷ τὸν Ἡρῴδην τὸν νεώτερον, καὶ βασιλεύει Ἡρῴδης οὗτος τῷ ἐνάτῳ ἔτει τῆς τοῦ πατρὸς βασιλείας Ἀρχελάου κατὰ διαδοχήν. καὶ γέγονε λογιζόμενα δεκατρία ἔτη τῇ ἐνσάρκῳ Χριστοῦ παρουσίᾳ. ὀκτωκαιδεκάτῳ δὲ ἔτει Ἡρῴδου τοῦ καὶ Ἀγρίππα ἐπικληθέντος ἤρξατο ὁ Ἰησοῦς τοῦκηρύγματος καὶ τὸ βάπτισμα τὸ ἀπὸ Ἰωάννου τότε λαμβάνει καὶ κηρύσσει ἐνιαυτὸν δεκτόν, ὑπ' οὐδενὸς ἀντιλεγόμενος, οὔτε ὑπὸ Ἰουδαίων οὔτε ὑπὸ Ἑλλήνων οὔτε ὑπὸ Σαμαρειτῶν οὔτε ὑπό τινος ἑτέρου. ἔπειτα ἀντιλεγόμενος ἐκήρυξεν ἐνιαυτὸν δεύτερον καὶ γέγονεν ἐννεακαίδεκα ἔτη τῷ αὐτῷ Ἡρῴδῃ, τῷ δὲ σωτῆρι τριακοστὸν δεύτερον. ἐν δὲ τῷ εἰκοστῷ ἔτει τοῦ Ἡρῴδου τοῦ τετράρχου καλουμένου γίνεται τὸ σωτήριον πάθος καὶ ἡ ἀπάθεια, ἡ θανάτου γεῦσις γεῦσίς τε θανάτου ἄχρι σταυροῦ, πάσχοντος ἐν ἀληθείᾳ, ἀπαθοῦς δὲ 1.230 μένοντος ἐν θεότητι «Χριστοῦ γὰρ παθόντος ὑπὲρ ἡμῶν σαρκί» φησὶν ἡ θεία γραφὴ καὶ πάλιν «θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι» καὶ τὰ ἑξῆς, σταυροῦται θάπτεται κατέρχεται εἰς τὰ καταχθόνια ἐν θεότητι καὶ ἐν ψυχῇ, αἰχμαλωτεύει τὴν αἰχμαλωσίαν καὶ ἀνίσταται τῇ τρίτῃ ἡμέρᾳ σὺν αὐτῷ τῷ ἁγίῳ σώματι, συνενώσας τὸ σῶμα τῇ θεότητι, μηκέτι λυόμενον μηκέτι πάσχον μηκέτι ὑπὸ θανάτου κυριευόμενον ὥς φησιν ὁ ἀπόστολος «θάνατος αὐτοῦ οὐκέτι κυριεύει», 3. αὐτὸ τὸ σῶμα ἀληθινῶς αὐτὴν τὴν σάρκα αὐτὴν τὴν ψυχὴν αὐτὰ τὰ πάντα· οὐκ ἄλλο τι παρὰ τὸ ὂν σῶμα, ἀλλ' αὐτὸ τὸ ὂν ἐνδυναμώσας καὶ ἑνώσας εἰς μίαν ἑνότητα εἰς μίαν θεότητα, τὸ σαρκικὸν ἄφθαρτον τὸ σωματικὸν πνευματικὸν τὸ παχυμερὲς λεπτομερὲς τὸ θνητὸν ἀθάνατον, μὴ ἑωρακὸς ὅλως διαφθοράν, μὴ καταλειφθείσης τῆς ψυχῆς ἐν Ἅιδῃ, μὴ μερισθέντος τοῦ ὀργάνου πρὸς ἁμαρτίαν, μὴ χρανθέντος τοῦ νοῦ τροπῇ, ἀλλὰ τὰ ὅλα μὲν ἀνθρώπου λαβών, φυλάξας δὲ ὅλα τέλεια, ἐπιδεδωκυίας τῆς θεότητος τῇ ἀληθινῇ ἐνανθρωπήσει πρὸς τὰς εὐλόγους χρείας, λέγω δὴ τὰς ἐκ σώματός τε καὶ ψυχῆς καὶ ἐκ νοῦ ἀνθρωπίνου * πιστουμένας τὴν πληροφορίαν, τουτέστιν πείνῃ καὶ δίψῃ, κλαυθμῷ τε καὶ ἀθυμίᾳ, δάκρυσί τε καὶ ὕπνῳ, καμάτῳ καὶ ἀναπαύσει. ταῦτα γὰρ οὐχ ἁμαρτίας εἶδος, ἀλλ' ἐνανθρωπήσεως ἀληθεστάτης γνώρισμα, ἀληθείᾳ τῆς θεότητος συνούσης τῇ ἐνανθρωπήσει, οὐ τὰ ἀνθρώπινα πασχούσης, ἀλλὰ τῆς θεότητος συνευδοκούσης εἰς τὰ εὔλογα καὶ τὰ ἐκτὸς