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of righteousness, the one who did not receive the stain of sin, the one free from every spot. 5. "Gird your sword upon your thigh, O mighty one. With your beauty and your comeliness, and bend your bow, and prosper, and reign." Having described the beauty and the wisdom, he also shows the power and the full armor, by which he destroyed his enemies. And he teaches us the most paradoxical thing of all. For he calls this very beauty of his both full armor and power. For, "Gird," he says, "your sword upon your thigh, O mighty one, with your beauty and your comeliness." And having said, "Bend your bow, and prosper, and reign," he immediately added: "Because of truth, and meekness, and righteousness." Clearly teaching through these that truth, and meekness, and righteousness, are both his beauty and power and full armor, and victory. It is possible to hear the Lord himself saying, "Learn from me, for I am meek and lowly in heart, and you will find rest for your souls." And again, "I am the way, and the truth, and the life." And to the divine John: "Let it be so now, for thus it is fitting for us to fulfill all righteousness." And through these he destroyed the tyranny of the avenging demon, and dissolved death, and bestowed salvation on those who believed. "And your right hand shall guide you wondrously." For since he mentioned a sword, he consistently also made mention of a right hand. But his right hand is his right counsels, by which he did not accept the assault of sin. 80.1192 6. "Your arrows are sharpened, O mighty one, peoples shall fall under you in the heart of the king's enemies." The words are in hyperbaton; but he says that using sharp arrows against the enemies, you will strike them accurately, and wound their hearts. But you will teach your worship to the peoples tyrannized by them. For your arrows are sharpened, O mighty one, in the heart of the king's enemies. And these having been wounded, peoples shall fall under you, offering you the worship that is due. Having foretold through these things what happened according to the incarnation, the prophetic word after this teaches the nature of the incarnate Word of God. 7. "Your throne, O God, is for ever and ever; a scepter of uprightness is the scepter of your kingdom." Since the things said above were humbler than the divine dignity, beautiful in comeliness beyond the sons of men, and for this reason God has blessed you forever. Fittingly through these he teaches that he is both God, and an eternal King, having neither taken a beginning, nor about to receive an end. This the "eternal" shows. Therefore indeed Symmachus also addressed him as eternal, Your throne, O God, is eternal. And he also teaches the justice of the kingdom. "For a scepter of uprightness is the scepter of your kingdom." Then again he descends to human things. 8. "You have loved righteousness, and hated iniquity; therefore God, your God, has anointed you with the oil of gladness, beyond your companions." Or according to Symmachus, beyond your fellows. But his companions are both fellows and brothers, according to humanity, those who have believed. So also the divine Apostle says, "For we have become partakers of Christ, if indeed we hold the beginning of our confidence steadfast to the end." And again, "That he might be the firstborn among many brethren." So also he has been anointed with the all-holy Spirit, not as God, but as man. For as God, he has the Spirit consubstantial; but as man, he receives the gifts of the Spirit as a kind of anointing. So also he loved righteousness, and hated iniquity. For these things are of volitional choice, not of natural power; but as God, he has a scepter of uprightness as the scepter of the kingdom. 9, 10. "Myrrh, and stacte, and cassia from your garments, from ivory palaces, from which they have made you glad. Kings' daughters are in your honor." But instead of ivory palaces, Aquila and Symmachus have said, from ivory temples. 80.1193 And he calls his body his garment, just as the divine Apostle also in the Epistle to the Hebrews

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δικαιοσύνης, τὸ ἁμαρτίας οὐ δεξάμενον σπῖλον, τὸ πάσης κηλίδος ἐλεύθερον. εʹ. "Περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατέ. Τῇ ὡραιότητί σου καὶ τῷ κάλλει σου, καὶ ἔντεινον, καὶ κατευοδοῦ, καὶ βασί λευε." Τὴν ὥραν διαγράψας καὶ τὴν σοφίαν, ὑπο δείκνυσι καὶ τὴν δύναμιν καὶ τὴν πανοπλίαν, ᾗ χρησάμενος τοὺς ἐναντίους κατέλυσε. Καὶ τὸ πάν των ἡμᾶς παραδοξότατον πρᾶγμα διδάσκει. Αὐτὴν γὰρ αὐτοῦ τὴν ὥραν, καὶ πανοπλίαν λέγει, καὶ δύναμιν. "Περίζωσαι" γὰρ, "φησὶ, τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατὲ, τῇ ὡραιότητί σου καὶ τῷ κάλλει σου." Καὶ εἰρηκὼς, "Ἔντεινον, καὶ κατ ευοδοῦ, καὶ βασίλευε," εὐθὺς ἐπήγαγεν· "Ἕνεκεν ἀληθείας, καὶ πραότητος, καὶ δικαιοσύνης." Σα φῶς διὰ τούτων διδάσκων, ὡς ἡ ἀλήθεια, καὶ ἡ πραότης, καὶ ἡ δικαιοσύνη, καὶ κάλλος αὐτοῦ καὶ δύναμις καὶ πανοπλία ἐστὶ, καὶ νίκη. Ἔστι δὲ ἀκοῦσαι αὐτοῦ τοῦ Κυρίου λέγοντος, "Μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι, καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν." Καὶ πάλιν, "Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή." Καὶ πρὸς τὸν θεσπέσιον Ἰωάννην· "Ἄφες ἄρτι, οὕτω γὰρ πρέπον ἡμῖν ἐστι πληρῶσαι πᾶσαν δικαιοσύνην." Καὶ διὰ τούτων τοῦ ἀλάστορος τὴν τυραννίδα κατέλυσε, καὶ τὸν θάνατον ἔλυσε, καὶ τοῖς πεπιστευκόσι παρέσχε τὴν σωτηρίαν. "Καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου." Ἐπειδὴ γὰρ ῥομφαίας ἐμνημόνευσεν, ἀκολούθως καὶ δεξιᾶς ἐποιήσατο μνήμην. ∆εξιὰ δὲ αὐτοῦ, τὰ δεξιὰ βουλεύματα, οἷς κεχρημένος τὴν τῆς ἁμαρτίας οὐκ ἐδέξατο προσβολήν. 80.1192 ʹ. "Τὰ βέλη σου ἠκονημένα, δυνατὲ, λαοὶ ὑποκάτω σου πεσοῦνται ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως." Μεθυπέρβατά ἐστι τὰ ῥήματα· λέγει δὲ, ὅτι τοῖς ὀξέσι βέλεσι κατὰ τῶν πολεμίων χρώμενος, ἐκείνους μὲν εὐθυβόλως βαλεῖς, καὶ τὰς καρδίας αὐτῶν κατατρώσεις. Τοὺς δὲ ὑπ' ἐκείνων τυραννουμένους λαοὺς τὴν σὴν διδάξεις προσκύνησιν. Τὰ βέλη σου γὰρ ἠκονημένα, δυνατὲ, ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως. Τούτων δὲ τρω θέντων, λαοὶ ὑποκάτω σου πεσοῦνται, προσφέροντές σοι τὴν ὀφειλομένην προσκύνησιν. ∆ιὰ τούτων τὰ κατὰ τὴν ἐνανθρώπησιν γεγενημένα προαγορεύσας ὁ προφητικὸς λόγος, αὐτοῦ τοῦ ἐνανθρωπήσαντος Θεοῦ Λόγου μετὰ ταῦτα διδάσκει τὴν φύσιν. ζʹ. "Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου." Ἐπειδὴ ταπεινότερα τῆς θείας ἦν ἀξίας τὰ ἄνω εἰρημένα, ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, καὶ διὰ τοῦτο ηὐλόγησέ σε ὁ Θεὸς εἰς τὸν αἰῶνα. Εἰκότως διὰ τούτων διδάσκει, ὅτι καὶ Θεός ἐστιν, καὶ αἰώνιος Βασιλεὺς, καὶ οὔτε ἀρχὴν εἰληφὼς, οὔτε τέλος ληψόμενος. Τοῦτο δηλοῖ τὸ αἰώνιον. ∆ιὸ δὴ καὶ ὁ Σύμμαχος αἰώνιον αὐτὸν προσηγόρευσεν, Ὁ θρόνος σου, ὁ Θεὸς, αἰώνιος. ∆ιδάσκει δὲ καὶ τῆς βασιλείας τὸ δίκαιον. "Ῥάβδος γὰρ εὐθύτητος, ἡ ῥάβδος τῆς βασιλείας σου." Εἶτα πάλιν ἐπὶ τὰ ἀνθρώπεια καταβαίνει. ηʹ. "Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνο μίαν· διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως, παρὰ τοὺς μετόχους σου." Ἢ κατὰ τὸν Σύμμαχον, παρὰ τοὺς ἑταίρους σου. Μέτοχοι δὲ αὐτοῦ εἰσὶ, καὶ ἑταῖροι, καὶ ἀδελφοὶ, κατὰ τὴν ἀνθρωπότητα, οἱ πιστεύσαντες. Οὕτω καὶ ὁ θεῖος Ἀπόστολος λέγει, "Μέτοχοι γὰρ γεγόναμεν τοῦ Χριστοῦ, ἐάνπερ τὴν ἀπαρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίαν κατάσχωμεν." Καὶ πάλιν, "Εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς." Οὕτω καὶ τῷ παναγίῳ κέχρισται Πνεύματι, οὐχ ὡς Θεὸς, ἀλλ' ὡς ἄνθρωπος. Ὡς γὰρ Θεὸς, ὁμοούσιον ἔχει τὸ Πνεῦμα· ὡς δὲ ἄνθρωπος, οἷόν τι χρίσμα λαμβάνει τοῦ Πνεύματος τὰ χαρίσματα. Οὕτω καὶ ἠγάπησε δικαιοσύνην, καὶ ἐμίσησεν ἀνομίαν. Γνω μικῆς γὰρ ταῦτα αἱρέσεως, οὐ φυσικῆς δυνάμεως· ὡς δὲ Θεὸς, ῥάβδον εὐθύτητος ἔχει τὴν ῥάβδον τῆς βασιλείας. θʹ, ιʹ. "Σμύρνα, καὶ στακτὴ, καὶ κασσία ἀπὸ τῶν ἱματίων σου, ἀπὸ βάρεων ἐλεφαντίνων, ἐξ ὧν εὔφρανάν σε. Θυγατέρες βασιλέων ἐν τιμῇ σου." Ἀντὶ δὲ βάρεων ἐλεφαντίνων, Ἀκύλας καὶ Σύμμαχος, ἀπὸ ναῶν ἐλεφαντίνων εἰρήκασιν. Ἱμά 80.1193 τιον δὲ αὐτοῦ τὸ σῶμα καλεῖ, ὥσπερ καὶ ὁ θεῖος Ἀπόστολος ἐν τῇ πρὸς Ἑβραίους