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this must be said: when the Son sat at the right hand of the Father, His “enemies were placed under Him like a footstool,” who, having been benefited by being under his feet, rose up as light and offspring. 2.60 He who rose from below the one spoken of in theology “will build the house of the Lord,” the Church of the living God, especially the man who rose from below the Word of God at the time of His advent. But also those who, according to the other interpretations, rose from below, being obedient to the king of all and good teacher, having transformed the commandments of the one who rules and instructed them into actions, built their lives like a house on the rock, Christ, laying down the foundations and underpinnings of the house on the firm and indestructible faith in the Trinity, called a rock to the one who confessed it by the one confessed, according to what was said thus: “You are Peter, and on this rock I will build my Church, and the gates of Hades shall not prevail against it.” 2.61 But also those who according to the third interpretation were placed under the feet of the king of all as enemies, having become friends instead of adversaries, will build the house of the Lord, “so that he might dwell and walk among them,” having called and improved them. 2.62 He who rose from below at the advent, similarly to: “Truth has sprung up from the earth,” “will receive virtue,” since those who are saved by him and are brought to great glory bear its fruit. For how does He not receive this from those who become the righteousness of God in Him, who became sin for their sake, according to the apostolic philosophy: “For He made Him who knew no sin,” it says, “to be sin for us, that we might become the righteousness of God in Him”? For how does He not receive virtue which is the righteousness and abundance of peace in the days of His incarnation? 2.63 And as He consents to receive the virtue that comes into being among men, let each of the faithful bear its fruit and offer it: he who proposes to be temperate, offers modesty and self-control, purity and virginity; the continent, continence, “always carrying in his body the dying of Jesus.” And those who handle “honorable marriage and the undefiled bed” also offer virtue. 2.64 Such was Joseph, and Susanna, Anna the prophetess and the mother of the baptist, Elizabeth, and as many other men and women as were distinguished in purity. And they offered great and indestructible faith, which is a supernatural virtue, “those who contended for the truth even to death,” confessing in themselves the Son of God before men, so that He also might confess them in Himself before His heavenly Father and the holy angels. 2.65 The man called the dawn “will sit and will rule upon his throne.” And his throne is twofold, one as king, the other as priest, as it is possible to demonstrate from the words of scripture. 2.66 The all-ruling throne is shown from the proverbial oracle which says thus: “When a righteous king sits on the throne, nothing evil opposes him”; but also from: “Your throne, O God, is forever and ever; a scepter of uprightness is the scepter of your kingdom”; and from what is said in the Psalms: “The Lord will sit as king forever.” 2.67 And concerning the priestly throne, in the epistle to the Hebrews; for he who penned the letter wrote: “Such a high priest was fitting for us, holy, blameless, undefiled,” and he says this: “Let us therefore approach with confidence the throne of grace, that we may receive mercy and find grace to help,” calling the throne of the holy and blameless and undefiled high priest the throne of grace. 2.68 Since, therefore, He of whom it is said sits and will rule upon his throne, He has received “the throne of David his father; that He might reign forever, His kingdom having no end,” but also “an unchangeable priesthood.”

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τόδε ῥητέον· ἐκ δεξιῶν τοῦ Πατρὸς τοῦ Υἱοῦ καθίσαντος, ὑποκάτω αὐτοῦ «οἱ ἐχθροὶ ἐτέθησαν δίκην ὑποποδίου», οἵτινες, ὠφεληθέντες ἐκ τοῦ ὑπὸ τοὺς πόδας γεγονέναι, ἀνέτειλαν ὡς φῶς καὶ γενήματα. 2.60 Ὁ ὑποκάτω ἀνατείλας τοῦ θεολογουμένου «οἰκοδομήσει τὸν τοῦ Κυρίου οἶκον», τὴν Ἐκκλησίαν τοῦ ζῶντος Θεοῦ, μάλιστα ὁ ὑποκάτω τοῦ Θεοῦ Λόγου κατὰ τὴν ἐπιδημίαν ἀνατείλας ἄνθρωπος. Ἀλλὰ καὶ οἱ κατὰ τὰς ἑτέρας ἀποδόσεις ὑποκάτωθεν ἀνατείλαντες, ὑπήκοοι τοῦ παμβασιλέως καὶ ἀγαθοῦ διδασκάλου, εἰς πράξεις μεταβαλόντες τὰς ἐντολὰς τοῦ κρατοῦντος αὐτῶν καὶ παιδεύσαντος, ᾠκοδόμησαν τὸν βίον αὐτῶν οἷα οἶκον ἐπὶ τὴν πέτραν τὸν Χριστόν, ἐγκαταβαλόμενοι τὰς κρηπίδας καὶ θεμελίους τοῦ οἴκου ἐπὶ τὴν στερεὰν καὶ ἀκατάλυτον εἰς τὴν Τριάδα πίστιν, πέτραν ω᾿̣νομασμένην πρὸς τὸν ὁμολογήσαντα αὐτὴν πρὸς τοῦ ὁμολ̣ογηθέντος, κατὰ τὸ οὕτω λεχθέν· «Σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τ̣ῃ῀̣ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ μ̣ὴ κατισχύσουσιν αὐτῆς.» 2.61 Ἀλλὰ καὶ οἱ κατὰ τὴν τρίτην ἀπόδοσ̣ι̣ν ὑπὸ τοὺς πόδας τεθέντες τοῦ παμβασιλέως ἐχθροί, ἀντὶ διαφόρων φίλοι γενόμενοι, οἰκοδομήσουσιν τὸν οἶκον Κυρίου, «ἵν' ἐνοικήσῃ καὶ ἐμπεριπατήσῃ ἐν αὐτοῖς», καλέσας καὶ βελτιώσας αὐτούς. 2.62 Ὁ κατὰ τὴν ἐπιδημίαν ὑποκάτωθεν ἀνατείλας, παραπλησίως τῷ· «Ἀλήθεια ἐκ τῆς γῆς ἀνέτειλεν», «λήμψεται ἀρετήν», καρποφορούντων αὐτὴν τῶν πρὸς αὐτοῦ σῳζομένων καὶ εἰς μέγα δόξης ἀγομένων. Πῶς γὰρ οὐ λαμβάνει ταύτην ἀπὸ τῶν γινομένων Θεοῦ δικαιοσύνη ἐν αὐτῷ, γεναμένῳ ὑπὲρ αὐτῶν ἁμαρτία, κατὰ τὴν φιλοσοφίαν τὴν ἀποστολικήν· «Τὸν μὴ γνόντα γάρ, φησίν, ἁμαρτίαν, ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵν' ἐν αὐτῷ γενώμεθα Θεοῦ δικαιοσύνη»; Πῶς γὰρ οὐ λαμβάνει ἀρετὴν οὖσαν τὴν ἐν ταῖς ἡμέραις τῆς ἐνανθρωπήσεως αὐτοῦ δικαιοσύνην καὶ πλῆθος εἰρήνης; 2.63 Ἐπινεύοντος δ' αὐτοῦ λαμβάνειν τὴν ἐν ἀνθρώποις γινομένην ἀρετήν, ἕκαστος τῶν πιστῶν καρποφορείτω καὶ προσφερέτω αὐτήν· ὁ σωφρονεῖν προτιθέμενος, κοσμιότητα καὶ σωφροσυ´̣νην, ἁγνείαν τε καὶ παρθενίαν· ὁ ἐγκρατής, τὴν ἐγκράτειαν, «τὴν νέκρωσιν τοῦ Ἰησοῦ πάντοτε περιφέρων ἐν σώματι» τῷ ἑαυτοῦ. Προσφέρουσι δὲ ἀρετὴν καὶ οἱ «τὸν τίμιον γάμον καὶ κοίτην τὴν ἀμίαντον» μεταχειριζόμενοι. 2.64 Οἷος ἦν ὁ Ἰωσήφ, καὶ Σωσάννα, Ἄννα τε ἡ προφῆτις καὶ ἡ τοῦ βαπτιστοῦ μήτηρ Ἐλισαβέτ, καὶ ὅσοι ἄλλοι καὶ ἄλλαι διέπρεψαν ἐν ἁγνείᾳ. Προσηγίοχαν δὲ πίστιν μεγάλην καὶ ἀκαθαίρετον, ὑπερφυῆ ἀρετὴν οὖσαν, «οἱ μέχρι θανάτου ὑπὲρ τῆς ἀληθείας ἀγωνισάμενοι», ὁμολογήσαντες ἐν αὐτοῖς τὸν τοῦ Θεοῦ Υἱὸν ἔμπροσθεν τῶν ἀνθρώπων, ἵνα καὶ αὐτὸς ἐν αὐτοῖς ὁμολογήσῃ αὐτοὺς ἔμπροσθεν τοῦ οὐρανίου Πατρὸς καὶ τῶν ἁγίων ἀγγέλων. 2.65 Ὁ κληθεὶς ἀνατολὴ ἀνὴρ «καθιεῖται καὶ κατάρξει ἐπὶ τοῦ θρόνου αὐτοῦ». ∆ιττὸς δ' ἐστὶν ὁ θρόνος̣ αὐτοῦ, ὃ μὲν ὡς βασιλέως, ὃ δὲ ὡς ἱερέως, ὡς ἀπὸ λέξεων γρ̣αφικῶν ἔστιν ἀποδεῖξαι. 2.66 ∆ηλοῦται ὁ παντοκρατορικὸς ἐκ τοῦ π̣αρ̣ο̣ιμιώδους θεσπίσματος οὕτως ἔχοντος· «Ὅταν βασιλεὺς δίκαιος καθίσῃ ἐπὶ θρόνου, οὐκ ἀντιτάσσεται αὐτῷ οὐδὲν πονηρόν»· ἀλλὰ καὶ ἐκ τοῦ· «Ὁ θρόνος σου, ὁ Θεός, εἰς αἰῶνα αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου»· καὶ ἀπὸ τοῦ ἐν Ψαλμοῖς εἰρημένου· «Καθιεῖται Κύριος βασιλεὺς εἰς τὸν αἰῶνα.» 2.67 Περὶ δὲ τοῦ ἱερατικοῦ, ἐν τῇ πρὸς Ἑβραίους· γράψας γὰρ ὁ τὴν ἐπιστολὴν χαράξας· «Τοιοῦτος ἡμῖν ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος», καὶ τοῦτό φησιν· «Προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν εἰς βοήθειαν», θρόνον λέγων χάριτος τὸν τοῦ ὁσίου καὶ ἀκάκου καὶ ἀμιάντου ἀρχιερέως. 2.68 Ἐπεὶ τοίνυν ὁ περὶ οὗ λέγεται καθιεῖται καὶ κατάρξει ἐπὶ τοῦ θρόνου αὐτοῦ, ἔλαβεν «τὸν θρόνον ∆αυὶδ τοῦ πατρὸς αὐτοῦ· ἵν' εἰς τοὺς αἰῶνας βασιλεύῃ, τῆς βασιλείας αὐτοῦ οὐκ ἐχούσης τέλος», ἀλλὰ καὶ «ἱερωσύνην ἀπαράβατον».