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indeed descends, so as not only to offer a saving right hand to those who are weary and whose souls are grievously sick, but also from the very gates of death to release the half-dead or even the utterly lost and long buried from the bonds of death; 4.10.15 for which reason especially he needed activity even in the regions there, so that he might be lord not only of the living but also of the dead. When therefore he is with the Father and governs the providence of all things with divine power, he watches over and cares for heaven and earth together and the natures contained in them, and the divine and incorporeal essences beyond heaven, the Word of God and the Wisdom of God and the Power of God, and is acclaimed in the divine oracles as ruler and leader and king, and indeed as God and Lord, and enlightening the incorporeal and intelligent natures, 4.10.16 he is called the "Sun of Righteousness" and the "true Light," and ministering and cooperating with the Father's ordinances, he is a minister of the Father and a creator; but also, alone knowing how to worship God in due order, and standing as a mediator between the unbegotten God and the created things after him, having undertaken the care of all things and acting as priest to the Father on behalf of all his subjects, and alone making him gracious and merciful to all, he is called the eternal high priest and indeed the Christ of the Father, so among the Hebrews, "anointed ones" being the ancient title of those who represented the image of the first through symbols; 4.10.17 and when he commands the ranks of the angels, he is proclaimed "angel of great counsel," and leading the heavenly armies, to be "commander of the Lord's host." But coming down to things here, and through the Father's love for mankind taking up our rational nature for the sake of his own image, insofar as he seems to rule infants and, as it were, flocks, he is named "shepherd of sheep," and insofar as he professes the healing of impassioned souls, he might reasonably be called savior and physician. 4.10.18 This, at any rate, is what the name Jesus signifies among the Hebrews. But since he at one time needed a human instrument, so that he might reveal himself also to men and teach the true doctrine of the knowledge and piety of the Father, he does not refuse this manner; but having taken upon himself our nature exceedingly well, he comes to men, showing to all a great wonder, God through man, so that he might not only preside unseen and unknown, being without flesh and without body, but also be seen by eyes of flesh, and provide for human eyes to see wonders beyond human power, and moreover to deliver teachings through tongue and articulate voice to the ears of the body, showing himself to be truly a divine and paradoxical thing, such as none other that has appeared is remembered, both saving and beneficent to all. 4.10.19 Thus indeed God the Word was called son of man, and was named Jesus, inasmuch as he made his coming to us for the sake of the healing and therapy of human souls. The name of Jesus, then, is interpreted as savior also among the Hebrews. And he endured the common experiences with us, in no way departing from being who he was, but at the same time preserving the God in the man. 4.10.20 Immediately therefore, at his first foundation among men, he mixes the divine great work with the God of our generation; being born like us, and clothing himself in a man in the manner of a mortal, but as no longer a man but God, from a pure and unwedded maiden, and not from intercourse and corruption, he undergoes the generation of what is seen. 4.11.1 And he continued his entire subsequent life in this way, at one time showing his like-suffering with us, at another revealing the God Word, working great and paradoxical things as God, and proclaiming beforehand the prophecies of things to come, and the God Word not seen by the many, through his works openly

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γε κάτεισιν, ὡς μὴ μόνον κάμνουσιν καὶ χαλεπῶς νοσηλευομένοις τὰς ψυχὰς τὴν σωτήριον ὀρέξαι δεξιάν, ἤδη δὲ καὶ ἐξ αὐτῶν τῶν πυλῶν τοῦ θανάτου τοὺς ἡμιθνῆτας ἢ καὶ πάμπαν ἀπολωλότας ἐκ μακροῦ τε κατορωρυγμένους τῶν τοῦ θανάτου λῦσαι δεσμῶν· 4.10.15 δι' ἣν μάλιστα αἰτίαν καὶ μέχρι τῶν αὐτόθι χωρίων ἐδέησεν αὐτῷ ἐνεργείας, ὡς ἂν μὴ μόνον ζώντων ἀλλὰ καὶ νεκρῶν κυριεύσειεν. Ὅτε μὲν οὖν τῷ πατρὶ σύνεστιν καὶ τὴν τῶν ὅλων πρόνοιαν ἐνθέῳ δυνάμει διακυβερνᾷ, οὐρανοῦ αὐτοῦ καὶ γῆς ὁμοῦ καὶ τῶν ἐν τούτοις περιεχομένων φύσεων τῶν τε ἐπέκεινα οὐρανοῦ θείων καὶ ἀσωμάτων οὐσιῶν ἐπισκοπεῖ καὶ ἐπιμέλεται, θεοῦ λόγος καὶ θεοῦ σοφία καὶ θεοῦ δύναμις, ἄρχων τε καὶ ἡγούμενος καὶ βασιλεύς, ἤδη δὲ καὶ θεὸς καὶ κύριος ἐν τοῖς θείοις χρησμοῖς ἀνευφημεῖται, καὶ φωτίζων μὲν τὰς ἀσωμάτους καὶ νοερὰς φύσεις, 4.10.16 «ἥλιος δὲ δικαιοσύνης» καὶ «φῶς ἀληθινὸν» ἀνείρηται, ὑπουργῶν δὲ καὶ συνεργῶν ταῖς τοῦ πατρὸς διατάξεσιν, ὑπουργὸς τοῦ πατρὸς καὶ δημιουργὸς χρηματίζει· ἀλλὰ καὶ μόνος κατὰ τάξιν εἰδὼς θεραπεύειν θεόν, μέσος τε ἑστὼς θεοῦ τοῦ ἀγενήτου καὶ τῶν μετ' αὐτὸν γενητῶν, τήν τε τῶν ὅλων ἀναδεδεγμένος φροντίδα καὶ ὑπὲρ τῶν ὑπηκόων ἁπάντων ἱερωμένος τῷ πατρί, καὶ μόνος αὐτὸν τοῖς πᾶσιν εὐμενῆ καὶ ἵλεων παρέχων, ἀρχιερεὺς αἰώνιος καὶ δὴ Χριστὸς τοῦ πατρὸς προσαγορεύεται, οὕτω παρ' Ἑβραίοις, Χριστῶν, ἐπικαλουμένων πάλαι τῶν τὴν εἰκόνα τοῦ πρώτου διὰ συμβόλων ἐπιτελούντων· 4.10.17 καὶ ὅτε μὲν ἀγγέλοις ταξιαρχῶν ἐπιστατεῖ, «μεγάλης βουλῆς ἄγγελος» ἀναγορεύεται, καὶ τῶν κατ' οὐρανὸν στρατιῶν ἡγούμενος «ἀρχιστράτηγος δυνάμεως κυρίου» εἶναι. ἤδη δὲ κατιὼν ἐπὶ τὰ τῇδε, ἡμῶν τε αὐτῶν τῆς λογικῆς φύσεως τῆς τε ἰδίας αὐτοῦ χάριν εἰκόνος φιλανθρωπίᾳ τοῦ πατρὸς ἀντιλαμβανόμενος, καθὸ μὲν ἔοικεν νηπίων ἄρχειν καὶ οἱονεὶ βοσκημάτων, «ποιμὴν» ὠνόμασται «προβάτων», καθὸ δὲ ψυχῶν ἐμπαθῶν τὴν θεραπείαν ἐπαγγέλλεται, σωτὴρ καὶ ἰατρὸς εἰκότως ἂν λέγοιτο. 4.10.18 τοῦτο γοῦν ἡ παρ' Ἑβραίοις τοῦ Ἰησοῦ σημαίνει προσηγορία. Ἐπεὶ δὲ ἔδει ποτὲ καὶ αὐτῷ ὀργάνου ἀνθρωπείου, ὡς ἂν καὶ ἀνθρώποις ἑαυτὸν φήνειεν καὶ τῆς τοῦ πατρὸς ἐπιγνώσεως καὶ εὐσεβείας τὸν ἀληθῆ λόγον διδάξειεν, καὶ τοῦτον οὐκ ἀπαρνεῖται τὸν τρόπον· ἐπιβὰς δὲ εὖ μάλα τῇ ἡμετέρᾳ φύσει πάρεισιν εἰς ἀνθρώπους, θεὸν δι' ἀνθρώπου μέγα θαῦμα τοῖς πᾶσιν ἐπιδεικνύμενος, ὡς ἂν μὴ μόνον ἐξ ἀφανοῦς καὶ ἀδήλου ἄσαρκος ὢν καὶ ἀσώματος ἐπιστατοίη, αὐτοῖς δὲ σαρκὸς ὄμμασιν ὁρώμενος, ἀνθρώπων τε ὀφθαλμοῖς τὰς ὑπὲρ ἀνθρώπων θαυματουργίας παρέχων ὁρᾶν, καὶ προσέτι σώματος ἀκοαῖς τὰς διὰ γλώττης καὶ φωνῆς ἐνάρθρου παραδιδοὺς διδασκαλίας, θεῖόν τε ὡς ἀληθῶς καὶ παράδοξον χρῆμα, οἷον οὐδ' ἄλλο πω φανὲν μνημονεύεται, σωτήριόν τε ὁμοῦ καὶ εὐεργετικὸν τοῖς πᾶσιν αὐτὸς ἑαυτὸν ἐνδεικνύμενος. 4.10.19 οὕτω δῆτα ὁ θεὸς ὁ λόγος υἱὸς ἀνθρώπου ἐλέγετο, καὶ Ἰησοῦς ὠνομάζετο, παρ' ὅσον τῆς τῶν ἀνθρωπίνων ψυχῶν ἰάσεώς τε καὶ θεραπείας χάριν τὴν πάροδον εἰς ἡμᾶς ἐποιεῖτο. σωτὴρ δ' οὖν καὶ παρ' Ἑβραίοις ἑρμηνεύεται ἡ τοῦ Ἰησοῦ προσηγορία. τάς τε κοινὰς ἡμῖν ὑπέμεινεν διατριβάς, οὐδαμῶς μὲν τοῦ εἶναι ὃς ἦν ἐξιστάμενος, ὁμοῦ δ' ἐν τῷ ἀνθρώπῳ φυλάττων τὸν θεόν. 4.10.20 εὐθὺς τοιγαροῦν ἐπὶ τῆς πρώτης εἰς ἀνθρώπους καταβολῆς τῷ θεῷ τῆς ἡμετέρας γενέσεως τὴν ἔνθεον ἀνακιρνᾷ μεγαλουργίαν· τικτόμενος μὲν ἡμῖν ὁμοίως, καὶ θνητοῦ δίκην ἄνθρωπον ἀμφιεννύμενος, ὡς δ' οὐκέτι ἄνθρωπος ἀλλὰ θεός, ἐξ ἀχράντου καὶ ἀπειρογάμου κόρης, οὐχὶ δὲ ἐκ μίξεως καὶ φθορᾶς, τὴν τοῦ φαινομένου γένεσιν ὑφιστάμενος. 4.11.1 Καὶ τὸν ἑξῆς δὲ σύμπαντα βίον ταύτῃ πη διετέλει, τοτὲ μὲν τὴν πρὸς ἡμᾶς ὁμοιοπάθειαν, τοτὲ δὲ τὸν θεὸν λόγον ὑποφαίνων, μεγαλουργῶν καὶ παραδοξοποιῶν ὡς θεός, καὶ τῶν μελλόντων ἔσεσθαι προαναφωνῶν τὰς προρρήσεις, καὶ τὸν μὴ τοῖς πολλοῖς ὁρώμενον θεὸν λόγον τοῖς ἔργοις ἄντικρυς