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the power must be understood; either each rational73 substance partaking of the power of the Savior himself is called a power, or the army of rational substances, of those so serving as soldiers. 10 Who is this King of glory? The Lord of powers, he is this King of glory. Do not seek who it is of whom we speak; for the Lord of powers, it is he. And you too are powers, and each of you is a power according to the second meaning. "Lord," therefore; for this reason he said with authority that "he is the King of glory." Concerning this power and epiphany Paul also writes; "The mystery of godliness is great, and he was revealed in the flesh, was justified in the spirit," and at the end, "he was taken up in glory." He who was taken up in glory is the Lord of glory, is the King of glory. It is not untimely now to take up a saying badly interpreted by some. They wish the "Lord of glory who was crucified" to be the God Logos; for those who deny the perfect incarnation say that "the crucified Lord of glory" is the God Logos himself. And there is also the syllogism which those who are so mistaken propose, and the thought of Apollinarius the heretic who says that "the Logos" through a change of substance "became flesh," and such syllogisms, which Apollinarius also set down in his writings: Christ was crucified. He who was crucified is the King of glory. Therefore Christ is the King of glory. But they hear the syllogism thus: "Christ is the King of glory. And Christ was crucified. Therefore the King of glory was crucified." And these people talk nonsense. The cross is manifest; for it is the nailing of a body; "they pierced my hands and my feet." He who says that the God Logos, being bodiless, was crucified, allegorizes the cross. And if the cross is allegorized, the resurrection will also be allegorized. And with the resurrection being allegorized, all the things that happened are like dreams. And these men say these things; for even if they say, for the deception of some: A body and a body? and if you say "yes," the body itself is not other than the God Logos. Therefore, there are two. Do we not then say two? For what is strange in saying that the temple and the one in the temple are two? For the body has been called the temple of the Savior. And it is not said, "who was manifested as flesh," but "in the flesh." And further, "being put to death in the flesh." He did not say, "being put to death as flesh." "Every spirit that confesses that he has come in the flesh." Whence, even if they do not wish it, the flesh and the one who appeared in it are two. And we do not say the flesh is soulless; for having been born, this flesh 74 became soulless, like a leather strap, clearly. "My flesh will dwell in hope, because you will not abandon my soul in Hades." As if, had it remained in Hades, the flesh would have had no hope of resurrection. ἐπερ · ; - first they asked: "Who is this King of glory"? and they heard a response; then, since the King of glory is not just anyone, for the sake of more complete accuracy they ask a second time, and finally they received another answer, no longer "the Lord strong and mighty, the Lord mighty in battle"; for perhaps it was possible to suppose that one of the powers under God had performed deeds of valor; and it says, "the Lord of powers, he is the King." Thus I call him mighty as Lord of powers, not as a power. 1 A Psalm for David. The psalm is said to be for David; for it is one thing to be "of David" and another "for David." It is said "of David" when he himself had composed or was singing it. But it is said "for him" when it refers to him. If therefore I say that this victory hymn is for the athlete, for the boxer. Therefore he has set David as an example. But what is said does not stop at his person alone, but also if another should be found like him. And who is this David? "Who will do," it says, "all my will." Let the psalm be said concerning everyone who does the will of God. 1 To you, O Lord, I have lifted up my soul. It is not for everyone

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ἐκλημπτέον τὴν δύναμιν· ἤτοι ἑκάστη λογι73 κὴ οὐσία μετέχουσα τῆς δυνάμεως αὐτοῦ τοῦ σωτῆρος δύναμις καλεῖται, ἢ τὸ στράτευμα τῶν λογικῶν οὐσιῶν, τῶν οὕτω στρατευομένων. 10 τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; κύριος τῶν δυνάμεων, αὐτός ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης. μὴ ζητεῖτε τίς ἐστιν περὶ οὗ λέγομεν· ὁ γὰρ τῶν δυνάμεων κύριος, αὐτός ἐστιν. καὶ ὑμεῖς δὲ δυνάμεις ἐστέ, καὶ ἕκαςτος ὑμῶν δύναμις κατὰ τὸν δεύτερον λόγον. "κύριος" οὖν· διὸ μετὰ αὐθεντίας εἶπεν ὅτι "αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης". περὶ ταύτης τῆς δυνάμεως καὶ τῆς ἐπιφανείας καὶ Παῦλος γράφει· "τὸ μυστήριον τῆς εὐσεβείας μέγα ἐστίν, καὶ ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι", καὶ ἐπὶ τέλει· "ἀνελήμφθη ἐν δόξῃ". ὁ ἀναλημφθεὶς ἐν δόξῃ κύριος τῆς δόξης ἐστίν, βασιλεὺς τῆς δόξης ἐστίν. οὐκ ἄκαιρον ῥητὸν κακῶς ἑρμηνευόμενον ὑπό τινων νῦν παραλαβεῖν. "κύριον τῆς δόξης σταυρωθέντα" τὸν θεὸν λόγον βούλονται εἶναι· οἱ γὰρ ἀρνούμενοι τὴν ἐνανθρώπησιν τὴν τελείαν λέγουσιν ὅτι "ὁ σταυρωθεὶς τῆς δόξης κύριος" αὐτὸς ὁ θεὸς λόγος ἐστίν. καί ἐστίν γε καὶ ὁ συλλογισμός, ὃν λέγουσιν οἱ οὕτω ἐσφαλμένοι, καὶ ἡ διάνοια Ἀπολιναρίου τοῦ αἱρεθικοῦ τοῦ λέγοντος "τὸν λόγον" κατὰ μεταβολὴν οὐσίας "σάρκα γεγενῆσθαι", καὶ τοιούτους συλλογισμούς, οὓς καὶ Ἀπολινάριος ἐν τοῖς συνγράμμασιν τέθεικεν· ὁ Χριστὸς ἐσταυρώθη. ὁ σταυρωθεὶς βασιλεὺς τῆς δόξης ἐστίν. ὁ ἄρα Χριστὸς βασιλεὺς τῆς δόξης ἐστίν. οὕτω δὲ ἀκούουσιν τὸν συνλογισμόν· "ὁ Χριστὸς βασιλεύς ἐστιν τῆς δόξης. ἐσταύρωται δὲ ὁ Χριστός. ὁ ἄρα βασιλεὺς τῆς δόξης ἐσταύρωται". καὶ τερατολογοῦσιν οὗτοι. ὁ σταυρὸς φανερός ἐστιν· σώματος γάρ ἐστιν καθήλωσις· "ὤρυξαν χεῖράς μου καὶ πόδας μου". ὁ τὸν θεὸν λόγον ἀσώματον ὄντα λέγων ἐσταυρῶσθαι ἀλληγορεῖ τὸν σταυρόν. ἀλληγορουμένου δὲ τοῦ σταυροῦ ἀλληγορηθήσεται καὶ ἡ ἀνάστασις. καὶ τῆς ἀναστάσεως ἀλληγορουμένης πάντα τὰ γενόμενα ὥσπερ ὄνειροί εἰσιν. καὶ οὗτοι δὲ αὐτὰ λέγουσιν· κἂν γὰρ ὀνομάζουσιν πρὸς ἀπάτην τινῶν ὅτι· σῶμα καὶ σῶμα; καὶ εἴπῃς "ναί", αὐτὸ μὲ τὸ σῶμα οὐχ ἕτερόν ἐστιν παρὰ τὸν θεὸν λόγον. δύο οὖν εἰσιν. οὐκοῦν δύο λέγομεν; τί γὰρ ἄτοπον ναὸν καὶ τὸν ἐν τῷ ναῷ δύο εἰπεῖν; ναὸς γὰρ τοῦ σωτῆρος εἴρηται τὸ σῶμα. καὶ οὐ λέγεται· "ὃς ἐφανερώθη σάρξ", ἀλλ' "ἐν σαρκί". καὶ ἔτι· "θανατωθεὶς δὲ σαρκί". οὐκ εἴρηκεν· "θανατωθεὶς δὲ σάρξ". "πᾶν πνεῦμα ὃ ὁμολογεῖ ἐν σαρκὶ ἐληλυθότα". ὅθεν, κἂν μὴ θέλωσιν, δύο εἰσὶν ἡ σὰρξ καὶ ὁ ἐν αὐτῇ ὀφθείς. σάρκα δὲ λέγομεν οὐκ ἄψυχον· ἀποτεχθεῖσα γὰρ ἡ σὰρξ 74 αὕτη ἄψυχος γέγονεν ὡς ἱμὰς δηλονότι. "ἐπ' ἐλπίδι κατασκηνοῖ ἡ σάρξ, ὅτι τὴν ψυχήν μου οὐκ ἐνκαταλείψεις ἐν τῷ ᾅδει". ὡς εἰ ἔμενεν ἐν τῷ ᾅδει, οὐχ εἶχεν ἐλπίδα ἀναστάσεως ἡ σάρξ. ἐπερ · ; -πρότερον ἐπύθοντο· "τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης"; καὶ ἤκουσαν ἀποκρίσεως, εἶτα, ἐπεὶ ὁ βασιλεὺς τῆς δόξης οὔκ ἐστιν ὁ τυχών, ὑπὲρ ἐντελεστέρας ἀκριβείας καὶ δεύτερον πυνθάνονται, καὶ λοιπὸν καὶ ἄλλην ἀπόκρισιν ἔσχον, οὐκέτι "κύριος κραταιὸς καὶ δυνατός, κύριος δυνατὸς ἐν πολέμῳ"· ἴσως γὰρ δυνατὸν ἦν ὑποληφθῆναι ὅτι εἷς τῶν δυνάμεων ὑπὸ θεὸν ἠρίστευσεν· καὶ λέγει· "κύριος τῶν δυνάμεων, αὐτός ἐστιν ὁ βασιλεύς". οὕτω λέγω αὐτὸν δυνατὸν ὡς δυνάμεων κύριον, οὐχ ὡς δύναμιν. 1 Ψαλμὸς τῷ ∆αυίδ. εἰς τὸν ∆αυὶδ ὁ ψαλμὸς λέγεται· ἄλλο γάρ ἐστιν "τοῦ ∆αυὶδ" εἶναι καὶ ἄλλο "τῷ ∆αυίδ". "τοῦ ∆αυὶδ" λέγεται, ὅταν ᾖν αὐτὸς αὐτὸν πεποιηκὼς ἢ ψάλλων. "αὐτῷ" δὲ λέγεται, ὅταν εἰς αὐτὸν φέρηται. ἐὰν οὖν λέγω ὅτι ὁ ἐπινίκιος οὗτος ὕμνος τῷ ἀθλητῇ, τῷ πύκτῃ. ὑπογραμμὸν οὖν ἔθηκεν τὸν ∆αυίδ. οὐ μέχρι δὲ τοῦ προσώπου αὐτοῦ μόνου ἵσταται τὰ λεγόμενα, ἀλλὰ καὶ εἰ ἄλλος εὑρεθείη κατ' αὐτόν. τίς δέ ἐστιν ὁ ∆αυὶδ οὗτος; "ὃς ποιήσει", λέγει, "πάντα τὰ θελήματά μου". περὶ παντὸς τοῦ ποιοῦντος τὰ θελήματα τοῦ θεοῦ λεγέσθω ὁ ψαλμός. 1 πρὸς σέ, κύριε, ἦρα τὴν ψυχήν μου. οὐ παντός ἐστιν