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Likewise it is also called a shoot for the same reason; for instead of: and a flower shall come up from the root, Aquila has said, and a branch from his roots shall grow, and Symmachus: and a shoot from his roots shall grow. Therefore, the rod or the branch or the shoot, conceived according to the flesh, was the man of our savior, but the Word of God dwelling in him is revealed through the things that follow, through which it is said: and the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety; and the spirit of the fear of God shall fill him; for through these is signified "the fullness of the Godhead" of the only-begotten of God, about whom the Evangelists say: "from his fullness we have all received," and the Apostle: "for in him all the fullness of the Godhead was pleased to dwell bodily." For of the other prophets, "each one had received his own gift," and of the apostles likewise each had partaken of some part "of the fullness," but he himself is "the" very "fullness of the Godhead," which no man has ever contained except only the one prophesied to come forth from the root of Jesse, in whom the Spirit of God dwelt, about whom the Apostle says: "Now the Lord is the Spirit," a spirit of wisdom and understanding, and "wisdom" was the pre-existing Word of God, "through whom all things were made"; for "in wisdom he has made all things," and "God by wisdom founded the earth," and according to the Apostle: "Christ the power of God and the wisdom of God." This spirit of wisdom, therefore, came upon the one prophesied not for an hour nor for a day nor for some short time, but rested upon him as in its own temple, and the same was a spirit of counsel and might. For which reason he was called "Angel of Great Counsel" in the preceding passages, and it is said, "Christ the power of God and the wisdom of God." But the same has also been called a spirit of knowledge and piety and a spirit of the fear of God. But one must not understand these as many spirits, divided, but just as we understand him to be the Word of God and "light" and "life and resurrection" and countless other things according to the different concepts in him, so also he is the spirit of wisdom and understanding and counsel and might and knowledge and piety and the fear of God. And all these one must understand to be one and the same pre-existing Word of God, who rested upon the one who came from the root of Jesse and was "of the seed of David according to the flesh." The things, therefore, concerning the union of the only-begotten Son of God with the son of man whom he assumed, have been revealed in this way, but the things concerning the life which he lived, associating with men, he describes next, saying: he shall not judge according to appearance, nor reprove according to speech, but he shall judge the lowly with judgment and shall reprove the lowly of the earth. These things Symmachus has interpreted more clearly, saying: and he shall not judge by the sight of his eyes nor reprove by the hearing of his ears, but he shall judge the needy in righteousness and reprove the poor of the earth in uprightness. And you would find in the Gospels how our savior and lord did not judge according to appearance. "Taking therefore no one's person," he reproved with great boldness sometimes the scribes and Pharisees, and sometimes the chief priests inside the temple, to whom he also said: "The kingdom of God will be taken from you and given to a nation producing its fruits." But neither did he reprove according to speech; for some came to him saying: "Teacher, we know that you are true and teach the way of God in truth, and you care for no one, for you do not look on the face of men." But he did not reprove them according to their speech; wherefore, "knowing their wickedness, he answered: Why do you test me, you hypocrites?" And he judged the judgment of the lowly, and he reproved the lowly of the earth or the poor in uprightness according to Symmachus, we understanding the poor to be those whom he called blessed, saying: "Blessed are the poor in spirit, for theirs is the kingdom of

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ὁμοίως εἴρηται καὶ βλαστὸς διὰ τὴν αὐτὴν αἰτίαν· ἀντὶ γὰρ τοῦ· καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, ὁ μὲν Ἀκύλας καὶ ἀκρεμὼν ἀπὸ ῥιζῶν αὐτοῦ αὐξηθήσεται εἴρηκεν, ὁ δὲ Σύμμαχος· καὶ βλαστὸς ἐκ τῶν ῥιζῶν αὐτοῦ αὐξηθήσεται. Τὸ μὲν οὖν ῥαβδίον ἢ ὁ ἀκρεμὼν ἢ ὁ βλαστὸς ὁ κατὰ σάρκα ἐπινοούμενος τοῦ σωτῆρος ἡμῶν ἄνθρωπος ἦν, ὁ δ' ἐν αὐτῷ κατοικῶν θεὸς λόγος διὰ τῶν ἑξῆς ἐπιφερομένων δηλοῦται, δι' ὧν εἴρηται· καὶ ἐπαναπαύσεται ἐπ' αὐτὸν πνεῦμα τοῦ θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας· καὶ ἐμπλήσει αὐτὸν πνεῦμα φόβου θεοῦ· διὰ τούτων γὰρ «τὸ πλήρωμα τῆς θεότητος» τοῦ μονογενοῦς τοῦ θεοῦ σημαίνεται, περὶ οὗ φασιν οἱ Εὐαγγελισταί· «ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν», καὶ ὁ Ἀπόστολος· «ὅτι ἐν αὐτῷ εὐδόκησε πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς κατοικῆσαι». τῶν μὲν γὰρ λοιπῶν προφητῶν «ὁ καθ' εἷς ἴδιόν τι χάρισμα εἰλήφει» καὶ τῶν ἀποστόλων δὲ ὁμοίως ἕκαστος μέρος τι «ἐκ τοῦ πληρώματος» μετείληχεν, αὐτὸς δὲ «τό» που «πλήρωμα τῆς θεότητος», ὃ οὐδεὶς πώποτε ἀνθρώπων κεχώρηκεν ἢ μόνος ὁ ἐκ τῆς ῥίζης Ἰεσσαὶ ἐξελεύσεσθαι προφητευόμενος, ἐν ᾧ τὸ πνεῦμα τοῦ θεοῦ κατῴκησε, περὶ οὗ φησιν ὁ Ἀπόστολος· «ὁ δὲ κύριος τὸ πνεῦμά ἐστιν», πνεῦμα σοφίας καὶ συνέσεως, «σοφία» δὲ ἦν ὁ προὼν τοῦ θεοῦ λόγος, «δι' οὗ τὰ πάντα γέγονε»· «πάντα γὰρ ἐν σοφίᾳ ἐποίησε», καὶ «ὁ θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν», καὶ κατὰ τὸν Ἀπόστολον· «Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία». τοῦτο τοίνυν τὸ πνεῦμα τῆς σοφίας, οὐ πρὸς ὥραν οὐδὲ πρὸς ἡμέραν οὐδὲ πρὸς βραχύν τινα καιρὸν ἐπῄει τῷ προφητευομένῳ, ἀλλ' ἐπανεπαύσατο ἐπ' αὐτὸν ὡς ἐν οἰκείῳ ναῷ, τὸ δὲ αὐτὸ πνεῦμα βουλῆς καὶ ἰσχύος ἦν. διὸ «Μεγάλης βουλῆς ἄγγελος» ἐν τοῖς ἔμπροσθεν ἐκαλεῖτο, καὶ «Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία» εἴρηται. ἀλλὰ καὶ πνεῦμα γνώσεως καὶ εὐσεβείας καὶ πνεῦμα φόβου θεοῦ τὸ αὐτὸ λέλεκται. οὐ διῃρημένως δὲ πολλὰ ταῦτα χρὴ νοεῖν πνεύματα, ὥσπερ δὲ νοοῦμεν αὐτὸν εἶναι θεοῦ λόγον καὶ «φῶς» καὶ «ζωὴν καὶ ἀνάστασιν» καὶ ἄλλα μυρία κατὰ τὰς ἐν αὐτῷ διαφόρους ἐπινοίας, οὕτω καὶ πνεῦμα σοφίας καὶ συνέσεως καὶ βουλῆς καὶ ἰσχύος καὶ γνώσεως καὶ εὐσεβείας καὶ φόβου θεοῦ. καὶ ταῦτα πάντα ἕνα καὶ τὸν αὐτὸν χρὴ νοεῖν τὸν προόντα τοῦ θεοῦ λόγον τὸν ἐπαναπαυσάμενον τῷ ἐκ ῥίζης Ἰεσσαὶ καὶ «ἐκ σπέρματος ∆αυὶδ κατὰ σάρκα» γενομένῳ. Τὰ μὲν οὖν τῆς συμπλοκῆς τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ, πρὸς ὃν ἀνείληφεν υἱὸν ἀνθρώπου, ὧδέ πη δεδήλωται, τὰ δὲ κατὰ τὸν βίον, ὃν ἐπολιτεύσατο συνδιατρίψας ἀνθρώποις, ἑξῆς ὑπογράφει λέγων· οὐ κατὰ τὴν δόξαν κρινεῖ οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει, ἀλλὰ κρινεῖ ταπεινῷ κρίσιν καὶ ἐλέγξει τοὺς ταπεινοὺς τῆς γῆς. ἃ δὴ σαφέστερον ἡρμήνευσεν ὁ Σύμμαχος εἰπών· καὶ οὐ τῇ ὁράσει τῶν ὀφθαλμῶν αὐτοῦ κρινεῖ οὐδὲ τῇ ἀκοῇ τῶν ὤτων αὐτοῦ ἐλέγξει, ἀλλὰ κρινεῖ ἐν δικαιοσύνῃ πένητας καὶ ἐλέγξει ἐν εὐθύτητι πτωχοὺς γῆς. εὕροις δ' ἂν ἐν τοῖς Εὐαγγελίοις, ὅπως ὁ σωτὴρ καὶ κύριος ἡμῶν οὐ κατὰ τὴν δόξαν ἔκρινεν. «μηδενὸς οὖν λαμβάνων πρόσωπον», ἤλεγχε σὺν παρρησίᾳ πολλῇ ποτὲ μὲν τοὺς γραμματεῖς καὶ φαρισαίους, ποτὲ δὲ τοὺς ἀρχιερεῖς ἔνδον ἐν τῷ ναῷ, οἷς καὶ ἔλεγεν· «ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς». ἀλλ' οὐδὲ κατὰ τὴν λαλιὰν ἤλεγχεν· οἱ μὲν γὰρ προσῄεσαν αὐτῷ λέγοντες· «διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ τὴν ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις, καὶ οὐ μέλει σοι πρὸς οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων». ὁ δὲ οὐ κατὰ τὴν λαλιὰν αὐτῶν ἤλεγχε· διὸ «εἰδὼς τὰς πονηρίας αὐτῶν ἀπεκρίνατο· τί με πειράζετε, ὑποκριταί»; καὶ ταπεινῶν δὲ κρίσιν ἔκρινεν, ἤλεγχέ τε τοὺς ταπεινοὺς τῆς γῆς ἢ τοὺς πτωχοὺς ἐν εὐθύτητι κατὰ τὸν Σύμμαχον, πτωχοὺς νοούντων ἡμῶν, οὓς μακαρίζων ἔλεγε· «Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τοῦ