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and the remnant of Jacob shall be upon a mighty God." For instead of, "mighty God," the Hebrew again has El gibbor. Looking at which, the Seventy gave "God." Therefore, astonished at the things joined with these concerning him, they summarily spoke with a certain peculiar understanding and in a different way, "and his name is called Angel of Great Counsel." And Paul shows how he is also Father of the age, saying: "For as in Adam all die, so also in Christ all shall be made alive." For Christ is the first fruits of the new age; then those who are Christ's, and he would be called Prince of Peace. "For he is our peace," having made peace both in the things on the earth and the things in the heavens, and reconciling the world to his Father. But as he is addressed differently at different times according to his works, so also was he called Jesus at the appropriate time when he came into this life for salvation. For Jesus is interpreted as salvation, or Savior. Therefore, when Gabriel said, "And you shall call his name Jesus," he added, "For he shall save his people." Then he says, "For I will bring peace upon the rulers and health to him," speaking of the rulers as the teachers of the churches, to whom he grants health of soul and to have peace with one another, saying: "My peace I give to you; my peace I leave to you." But the phrase, "health to him," shows that the word is about the Son from the Father because of the mystery of the resurrection. For since he was crucified out of weakness but lives by the power of God, for this reason, he says, he brings health upon the weakness of the flesh, which he took upon himself for our sake. For he does not receive these things as God, but he becomes the giver of health and peace. And what the Father here says, that he gives peace to the rulers, he himself, as having the Father's own things, says, "My peace I give to you," who also receives in return the peace from those who have received it. Therefore Isaiah says, "Let us make peace with him; let us who are coming make peace." And he receives health, that is, the return to life, having himself again effected this. For he says, "Destroy this temple, and in three days I will raise it up." For he is the power of the Father. He is the resurrection and the life. To these is added, great is his dominion. For he ruled not only Judea, but rather the whole inhabited world. And Paul presents the greater thing, saying: "according to the working of the might of his strength, which he worked in Christ when he raised him from the dead, 2009 and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named." And of his peace there will be no end. For it is said, "In his days righteousness shall spring up, and abundance of peace," concerning which he said, "My peace I give to you," and added, "Not as the world gives, do I give to you." Therefore, the gift, being otherworldly, has no end. For if it were of the world, it would have been completed with the constitution of the world. Therefore it will be with the one who received it from him forever; but the peace of Solomon is limited to a written number of years. That Christ came to free the nation of the Jews is shown by the phrase, "upon the throne of David." And it was also said that a ruler shall not fail from Judah, nor a leader from his loins, until he comes for whom it is reserved. For all are from the seed of David, but simply "upon the throne of David, and upon his kingdom, to establish it," we understanding that he will come to establish the throne of David and the fallen tent of David. For it had been overthrown since Nebuchadnezzar destroyed it. But the prophets foretold that it would shine throughout the whole inhabited world, like the sun. Christ therefore came to fulfill the promise, being of the seed of David according to the flesh, both illuminating the souls of men and strengthening his kingdom over the whole inhabited world, although it had been destroyed in Judea. "To establish it with judgment and with righteousness." "For your judgments," he says, "are a great abyss, and your righteousness is like the mountains of God." Therefore, neither are the judgments comprehensible, nor the righteousness

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καὶ ἔσται τὸ κατάλειμμα τοῦ Ἰακὼβ ἐπὶ Θεὸν ἰσχύοντα." Ἀντὶ γὰρ τοῦ, Θεὸν ἰσχύοντα, τὸ Ἑβραϊκὸν πάλιν Ἢλ γιββὼρ ἔχει. Πρὸς ἃ βλέποντες οἱ Ἑβδομήκοντα Θεὸς ἔδωκαν. ∆ιὸ καὶ τὰ συνεζευγμένα τούτοις περὶ αὐτοῦ ἐκπλαγέντες οἰκείᾳ τινὶ διανοίᾳ καὶ ἑτεροτρόπῳ κεφαλαιωδῶς εἶπον, καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος. Παρίστησι δὲ Παῦλος πῶς καὶ Πατὴρ αἰῶνός ἐστιν εἰπών· "Ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκομεν, οὕτως ἐν τῷ Χριστῷ πάντες ζωοποιηθησόμεθα." Ἐπὶ γὰρ τοῦ νέου αἰῶνος ἡ ἀπαρχὴ Χριστός· ἔπειτα οἱ τοῦ Χριστοῦ καὶ εἰρήνης ἄρχων ἂν εἴρηται. "Αὑτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν," εἰρηνοποιήσας τά τε ἐπὶ τῆς γῆς, καὶ τὰ ἐν τοῖς οὐρανοῖς, καὶ τὸν κόσμον τῷ ἑαυτοῦ καταλλάξας Πατρί. Ὡς δὲ ταῖς ἐνεργείαις ἀναλόγως ἄλλοτε ἄλλως προσαγορεύεται· οὕτως καὶ Ἰησοῦς κατὰ καιρὸν ἐχρημάτισεν ἐπιδημήσας διὰ σωτηρίαν τῷ βίῳ. Ἰησοῦς γὰρ σωτήριον, ἢ Σωτὴρ ἑρμηνεύεται. Τοιγαροῦν εἰπὼν ὁ Γαβριὴλ, Καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, ἐπήνεγκεν· Οὗτος γὰρ σώσει τὸν λαὸν αὐτοῦ. Εἶτά φησιν, Ἄξω γὰρ εἰρήνην ἐπὶ τοὺς ἄρχοντας καὶ ὑγείαν αὐτῷ, ἄρχοντας τοὺς τῶν ἐκκλησιῶν διδασκάλους εἰπὼν, οἷς ψυχῆς ὑγείαν, καὶ πρὸς ἀλλήλους ἔχειν εἰρήνην χαρίζεται λέγων· "Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν." Τὸ δὲ, ὑγείαν αὐτῷ, δείκνυσιν ὡς ὁ λόγος περὶ τοῦ Υἱοῦ παρὰ τοῦ Πατρὸς διὰ τὸ μυστήριον τῆς ἀναστάσεως. Ἐπεὶ γὰρ ἐσταυρώθη ἐξ ἀσθενείας, ζῇ δὲ ἐκ δυνάμεως Θεοῦ, διὰ τοῦτο, φησὶν ὑγείαν ἐπάγειν ἐπὶ τὴν ἀσθένειαν τῆς σαρκὸς, ἣν ὑπὲρ ἡμῶν ἀνείληφεν. Οὐ γὰρ λαμβάνει ταῦτα καθ' ὃ Θεὸς, ἀλλ' ὑγείας καὶ εἰρήνης γίνεται χορηγός. Καὶ ἢν ἐνταῦθά φησιν ὁ Πατὴρ, εἰρήνην διδόναι τοῖς ἄρχουσιν, αὐτὸς ὡς τὰ τοῦ Πατρὸς ἔχων ἴδιά φησιν. "Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν," ὃς καὶ ἀντιλαμβάνει τὴν παρὰ τῶν δεξαμένων εἰρήνην. Τοιγαροῦν φησιν Ἡσαΐας, "Ποιήσωμεν εἰρήνην αὐτῷ· ποιήσωμεν εἰρήνην οἱ ἐρχόμενοι." ∆έχεται δὲ τὴν ὑγείαν, τοῦτ' ἔστι τὴν ἀναβίωσιν, τοῦτο πάλιν ἐνεργήσας αὐτός· Λέγει γὰρ, "Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν." Αὐτὸς γάρ ἐστιν ἡ δύναμις τοῦ Πατρός. Αὐτὸς ἡ ἀνάστασις, καὶ ἡ ζωή. Τούτοις ἐπιφέρεται, μεγάλη ἡ ἀρχὴ αὐτοῦ. Ἦρξε γὰρ οὐ μόνης τῆς Ἰουδαίας, ἁπάσης δὲ μᾶλλον τῆς οἰκουμένης. Τὸ δὲ μεῖζον ὁ Παῦλος παρίστησι λέγων· "Κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, ἣν ἐνήργηκεν ἐν τῷ Χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, 2009 καὶ καθίσας αὐτὸν ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις πάσης ἀρχῆς καὶ ἐξουσίας, καὶ δυνάμεως ὑπὲρ ἄνω, καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου." Οὐκ ἔσται δὲ τέλος τῆς εἰρήνης αὐτοῦ. Εἴρηται γὰρ, "Ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης, περὶ ἧς εἰπών· "Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν," ἐπήνεγκεν· "Οὐχ ὡς ὁ κόσμος δίδωσιν ὑμῖν." Πέρας οὖν οὐκ ἔχει τὸ δῶρον ὑπερκόσμιον ὄν. Εἰ γὰρ ἦν ἐκ τοῦ κόσμου, συναπηρτίσθη ἂν τῇ τοῦ κόσμου συστάσει. Συνέσται τοίνυν αὐτὴ τῷ παρ' αὐτοῦ δεξαμένῳ μέχρι παντός· ἡ δὲ Σολομῶντος εἰρήνη γεγραμμένοις ἔτεσι περιορίζεται. Ὅτι δὲ Χριστὸς ἦλθεν τὸ Ἰουδαίων ἔθνος ἐλευθερῶν δηλοῖ τὸ, ἐπὶ τὸν θρόνον ∆αβίδ. Εἴρητο δὲ καὶ ὅτι οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ. Πάντες γὰρ ἐκ σπέρματος ∆αβὶδ, ἀλλ' ἁπλῶς ἐπὶ τὸν θρόνον ∆αβὶδ, καὶ ἐπὶ τὴν βασιλείαν αὐτοῦ κατορθῶσαι αὐτὴν, προσυπακουόντων ἡμῶν τὸ ἥξειν αὐτὸν ἐπὶ τὸ κατορθῶσαι τὸν θρόνον ∆αβὶδ, καὶ τὴν σκηνὴν ∆αβὶδ τὴν πεπτωκυίαν. Κατέστραπτο μὲν γὰρ ἀφ' οὗ Ναβουχοδονόσωρ καθεῖλεν αὐτήν. Προὔλεγον δὲ προφῆται δι' ὅλης λάμψειν αὐτὴν, ἡλίου δίκην, τῆς οἰκουμένης. Ἦλθεν οὖν πληρῶσαι τὴν ἐπαγγελίαν Χριστὸς ἐκ σπέρματος ὢν ∆αβὶδ, κατὰ σάρκα, καταλάμπων τε τὰς τῶν ἀνθρώπων ψυχὰς, καὶ τὴν βασιλείαν αὐτοῦ καθ' ὅλης κρατύνων τῆς οἰκουμένης, καί τοι παρ' Ἰουδαίαν καθῄρητο. Κατορθῶσαι δὲ αὐτὸν ἐν κρίματι καὶ ἐν δικαιοσύνῃ. "Τὰ κρίματα γάρ σου, φησὶν, ἄβυσσος πολλὴ, καὶ ἡ δικαιοσύνη σου ὡς ὄρη Θεοῦ." Οὔτ' οὖν τὰ κρίματα καταληπτὰ, οὔθ' ἡ δικαιοσύνη