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has appointed all. But the Hebrew scripture presents this more clearly, which Aquila, interpreting with precision, rendered thus, saying: "Your throne, O God, is forever," and also, "a scepter of uprightness is the scepter of your kingdom. 4.15.59 You have loved righteousness and hated impiety; for this reason, O God, your God has anointed you with the oil of gladness beyond your companions." So instead of "God, your God," the Hebrew wording itself has "O God, your God," so that the whole is: You loved, O God, righteousness and hated impiety; therefore on this account he anointed you, O God, the one who is highest and greater, he who is also your God, so that both the one anointed is God and the one anointing is God long before, being God of all and especially of him who is anointed. 4.15.60 This would also become clear to one who pays attention to the Hebrew language itself. For in the first address, which Aquila translated "your throne, O God," clearly saying "O God" instead of "God," the Hebrew contains *elohim*. And here likewise in "therefore he anointed you, O God," *elohim* is used, which signifies the vocative case, "O God." 4.15.61 But instead of the upright and straight form of the name, in which it is said "therefore God, God has anointed you," the Hebrew contains *eloah* very precisely, so that *elohim* is uttered in the vocative case, signifying "O God," and *eloah* as "your God" in the nominative; so that the interpretation that says "therefore God, your God has anointed you" is accurate. 4.15.62 So most clearly the Word through these things, addressing God, says that he has been anointed by God with the oil of gladness above all who have ever shared the same title as him. 4.15.63 You have, therefore, in these things clearly a God being anointed and becoming Christ, not coming to this by prepared myrrh nor by men, nor even like other men. 4.15.64 And this same one was both the beloved of God and his offspring and an eternal priest and proclaimed as enthroned with the Father. Who could this be but the firstborn Word of God, being God "in the beginning with God," who is proclaimed as God throughout all the inspired scripture, as the Word will go on to show in the following through many examples. 4.15.65 Since these things have been previously considered by us concerning the substance and title of Christ, come now, let us take up the proposed topic and see through how many prophetic utterances Christ was proclaimed by name. 4.16.1 From the 2nd Psalm. "Why did the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers were gathered together, against the Lord and against his Christ." 4.16.2 To which he adds next: "But I was appointed king by him on Zion his holy mountain, declaring the decree of the Lord. The Lord said to me, You are my Son, today I have begotten you. Ask of me, and I will give you the nations for your inheritance and the ends of the earth for your possession." 4.16.3 Most clearly through these words also the divine Spirit proclaims the Christ, and calls him the Son of God according to what has been said before, and at the same time signifies that there will be a plot against him, and proclaims the calling of the nations that came about through him; which things the outcome of events has shown expressly in the deeds concerning our Savior Jesus Christ, and even now nations and peoples and kings and rulers have not yet ceased their conspiracy against both him and his teaching. 4.16.4 But if those of the circumcision refer these things to a future time, it would be time to confess that the Christ they expect will be plotted against again, according to the present oracle which states: "The kings of the earth set themselves and the rulers were gathered together against the Lord and against his Christ." This they would not grant, expecting that the Christ who is to come will be a great potentate and an eternal king and their own redeemer. 4.16.5 For if he too, when he comes, should suffer the same things as the one who has come, why should one be believed or disbelieved more than the other? But if

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πάντας κατεστήσατο. λευκότερον δὲ τούτων ἡ Ἑβραίων παρίστησιν γραφή, ἣν πρὸς ἀκρίβειαν ἑρμηνεύων ὁ Ἀκύλας ὧδέ πως ἐξέδωκεν εἰπών· «ὁ θρόνος σου, θεέ, εἰς αἰῶνα», καὶ ἔτι· «σκῆπτρον εὐθύτητος σκῆπτρον βασιλείας σου. 4.15.59 ἠγάπησας δίκαιον καὶ ἐμίσησας ἀσέβημα· ἐπὶ τούτῳ ἤλειψέν σε, ὁ θεός, ὁ θεός σου ἔλαιον χαρᾶς ἀπὸ ἑταίρων σου». ἀντὶ γοῦν τοῦ «ὁ θεὸς ὁ θεός σου» αὐτὴ ἡ ἑβραϊκὴ λέξις «θεέ, ὁ θεός σου» περιέχει, ἵνα ᾖ τὸ ὅλον· ἠγάπησας, ὦ θεέ, τὸ δίκαιον καὶ ἐμίσησας τὸ ἀσέβημα· διόπερ ἐπὶ τούτῳ ἔχρισέν σε, ὦ θεέ, ὁ ἀνωτάτω καὶ μείζων αὐτὸς ὁ καὶ σοῦ θεός, ὡς εἶναι καὶ τὸν χριόμενον θεὸν καὶ τὸν χρίοντα πολὺ πρότερον, πάντων μὲν ὄντα θεὸν καὶ αὐτοῦ δὲ διαφερόντως τοῦ χριομένου. 4.15.60 τοῦτο δὲ καὶ αὐτῇ ἐπιστήσαντι τῇ ἑβραίᾳ γλώττῃ φανερὸν ἂν γένοιτο. ἐπὶ γὰρ τῆς πρώτης ἐπωνυμίας, καθ' ἣν ὁ Ἀκύλας «θρόνος σου, θεὲ» ἡρμήνευσεν, σαφῶς ἀντὶ τοῦ «ὁ θεὸς» «θεὲ» εἰπών, τὸ ἑβραϊκὸν ἐλωῒμ περιέχει. κἀνταῦθα δὲ ὁμοίως ἐπὶ τοῦ «διὰ τοῦτο ἔχρισέν σε, θεὲ» τὸ ἐλωῒμ παρείληπται, ὅπερ τὴν «ὦ θεὲ» κλητικὴν ἐδήλου πτῶσιν. 4.15.61 ἀντὶ δὲ τῆς ὀρθῆς καὶ εὐθείας τοῦ ὀνόματος, καθ' ὃ εἴρηται «διὰ τοῦτο ἔχρισέν σε ὁ θεὸς ὁ θεὸς» τὸ ἑβραϊκὸν ἐλωὰχ περιέχει σφόδρα ἀπηκριβωμένως, ἵν' ᾖ τὸ μὲν ἐλωῒμ κατὰ κλητικὴν πτῶσιν ἐξενηνεγμένον, δηλοῦν τὸ «ὦ θεέ», τὸ δὲ ἐλωὰχ «ὁ θεός σου» κατὰ τὴν εὐθεῖαν· ὥστε ἀκριβῶς ἔχειν τὴν φήσασαν ἑρμηνείαν «διὰ τοῦτο ἔχρισέν σε, ὁ θεός, ὁ θεός σου». 4.15.62 λευκότατα γοῦν ὁ λόγος διὰ τούτων, θεῷ προσφωνῶν, φησὶν αὐτὸν κεχρῖσθαι ὑπὸ τοῦ θεοῦ ἐλαίῳ ἀγαλλιάσεως παρὰ πάντας τοὺς πώποτε τῆς αὐτῆς αὐτῷ μετεσχηκότας προσηγορίας. 4.15.63 ἔχεις τοιγαροῦν ἐν τούτοις σαφῶς θεὸν χριόμενον καὶ χριστὸν γινόμενον, οὐ μύρῳ σκευαστῷ οὐδ' ὑπ' ἀνθρώπων εἰς τοῦτο παριόντα, ἀλλ' οὐδὲ τοῖς λοιποῖς ἀνθρώποις παραπλήσιον. 4.15.64 ὁ δ' αὐτὸς οὗτος ἦν καὶ ἀγαπητὸς τοῦ θεοῦ καὶ γέννημα αὐτοῦ καὶ ἱερεὺς αἰώνιος καὶ σύνθρονος ἀνηγορευμένος τοῦ πατρός. τίς δ' ἂν οὗτος εἴη ἢ ὁ πρωτότοκος τοῦ θεοῦ λόγος, «ὁ ἐν ἀρχῇ πρὸς τὸν θεὸν» θεὸς ὤν, ὁ διὰ πάσης τῆς ἐνθέου γραφῆς θεολογούμενος, ὡς καὶ ἐν τοῖς ἑξῆς διὰ πλειόνων ὁ λόγος προϊὼν ἐπιδείξει. 4.15.65 Τούτων δῆτα προτεθεωρημένων ἡμῖν περὶ τῆς τοῦ Χριστοῦ οὐσιώσεώς τε καὶ προσηγορίας, φέρε λοιπὸν ἀναλαβόντες τὴν προταθεῖσαν ὑπόθεσιν, δι' ὅσων προφητικῶν προρρήσεων ὁ Χριστὸς ὀνομαστὶ προεκηρύττετο, θεασώμεθα. 4.16.1 Ἀπὸ τοῦ βʹ Ψαλμοῦ. «Ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά; παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ». 4.16.2 οἷς ἑξῆς ἐπιλέγει· «ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ, διαγγελῶν τὸ πρόσταγμα κυρίου. κύριος εἶπεν πρός με, υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε. αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς». 4.16.3 Σαφέστατα καὶ διὰ τούτων τὸ θεῖον πνεῦμα τὸν Χριστὸν ἀναφωνεῖ, υἱόν τε αὐτὸν ἀποκαλεῖ τοῦ θεοῦ κατὰ τὰ προηγορευμένα, ὁμοῦ καὶ ἐπιβουλήν τινα ἔσεσθαι κατ' αὐτοῦ σημαίνει, καὶ τῶν ἐθνῶν τὴν δι' αὐτοῦ γενομένην κλῆσιν προκηρύττει· ἅπερ διαρρήδην αὐτοῖς ἔργοις ἐπὶ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ ἡ τῶν πραγμάτων ἐπέδειξεν ἔκβασις, εἰσέτι τε νῦν ἔθνη καὶ λαοὶ βασιλεῖς τε καὶ ἄρχοντες οὔπω παύονται τῆς κατά τε αὐτοῦ καὶ τῆς διδασκαλίας αὐτοῦ συσκευῆς. 4.16.4 εἰ δ' ἐπὶ μέλλοντα χρόνον ἀναφέροιεν ταῦτα οἱ ἐκ περιτομῆς, ὥρα τὸν προσδοκώμενον αὐτοῖς Χριστὸν ἐπιβουλευθήσεσθαι αὖθις ὁμολογεῖν, κατὰ τὸ παρὸν λόγιον φάσκον· «παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ». ὅπερ οὐκ ἂν δοῖεν, δυνάστην τινὰ μέγαν καὶ βασιλέα αἰώνιον καὶ λυτρωτὴν ἑαυτῶν ἔσεσθαι τὸν ἥξοντα Χριστὸν προσδοκῶντες. 4.16.5 εἰ γὰρ δὴ κἀκεῖνος ἐλθὼν τὰ ὅμοια πάθοι τῷ ἐληλυθότι, καὶ τί μὴ μᾶλλον ἐκείνῳ ἢ τούτῳ πιστευτέον ἢ ἀπιστητέον; εἰ δ'