113

ascent to heaven and the return from our captivity to His own, is crowned with the diadem of the paternal Godhead, and puts on the most radiant robe of the paternal light, and is adorned with a divine tiara and the other high-priestly ornaments. Nor is it difficult to assign the things concerning the devil, who even now, opposing the teaching of Christ and the church established by Him throughout the whole world, has stood against our Savior Himself, and before warred against Him, when He was present delivering us from captivity under him. 4.17.20 He tempted Him then both before, and a second time, when at the time of the passion he contrived the plot against Him. 4.17.21 In all these things, having routed the devil and all the invisible enemies and foes under him, He made us, His captives, His own, and out of us, as from living stones, He established the house of God and the commonwealth of piety, so that the oracle fittingly applies to Him, saying: "Behold, the man whose name is the Branch, and He shall spring up from His stem, and He shall build the house of the Lord; and He shall receive virtue, and shall sit and rule upon His throne." 4.17.22 Pay careful attention, then, to how now spiritually, speaking of the Jesus of old who bore the image of the true, it says, "Behold, the man whose name is the Branch," but a little further on, as if concerning another Branch, it is said to that very Jesus then present: "Hear now, O Jesus the high priest, you and your companions who sit before you, for they are men of portent. Behold, I bring my servant, the Branch." If then the word was about another who was to come, truer than the one then named Branch, then that one was an image of the Branch who was to come, as in an image being called not only Jesus but also Branch, if indeed the words, "Behold, the man whose name is the Branch," were spoken to him as present. 4.17.23 Therefore, on account of the image, he was fittingly deemed worthy of the title of Savior, just as of the Branch. Since the name of Jesus, translated into the Greek language, means "salvation of God." For "Isoua" among the Hebrews is salvation, and Jesus is called by them "Josoue"; and "Josoue" is "Iao salvation," that is, God's salvation. Fittingly, if anywhere in the Greek copies "God's salvation" is named, be persuaded that nothing else than Jesus according to the Hebrew tongue is indicated. 4.17.24 Having said this much concerning the title of our Savior, taking up the discourse again from another beginning, we will proceed to the more complete prophetic proofs concerning Him. 5.Pin.t These things are in the fifth book of the evangelical proof concerning our Savior. 5.Pin.1 αʹ. What was the manner in which the prophets among the Hebrews foretold the future and illuminated the true theology. How many prophetic utterances made mention of the divine pre-existence of the Savior. αʹ. From Proverbs. βʹ. Psalm 44. γʹ. Psalm 109. δʹ. Isaiah. εʹ. Psalm 32. ʹ. Isaiah. ζʹ. Genesis. ηʹ. The same. θʹ. The same. ιʹ. The same. ιαʹ. The same. ιβʹ. The same. ιγʹ. Exodus. ιδʹ. The same. ιεʹ. The same. ιʹ. The same. ιζʹ. The same. ιηʹ. From Numbers. ιθʹ. Joshua son of Nun. κʹ. Job. καʹ. Psalm. κβʹ. Hosea. κγʹ. Amos. κδʹ. Obadiah. κεʹ. Zechariah. κʹ. The same. κζʹ. The same. κηʹ. Malachi. κθʹ. The same. λʹ. Jeremiah. Book 5. Since a twofold manner concerning our Savior Jesus Christ has been shown in the preceding book of the Evangelical Proof, the one supernatural and transcendent, according to which we define Him to be the only-begotten Son of God, or the essential Word of God, the second cause of all things, or an intelligent substance, and the firstborn virtuous nature of God, the divine and all-virtuous power before created things, or the intelligent image of the unbegotten nature; and the other congenial to us and more familiar, according to which again Him

113

οὐρανοὺς ἄνοδον καὶ τὴν ἀπὸ τῆς καθ' ἡμᾶς αἰχμαλωσίας εἰς τὰ οἰκεῖα ἐπάνοδον, τῷ τῆς πατρικῆς θεότητος στεφανοῦται διαδήματι, καὶ τὴν λαμπροτάτην στολὴν τοῦ πατρικοῦ φωτὸς περιτίθεται, κιδάρει τε ἐνθέῳ καὶ τοῖς ἄλλοις ἀρχιερατικοῖς κόσμοις κατακοσμεῖται. οὐ χαλεπὰ δὲ καὶ τὰ κατὰ τὸν διάβολον ἀποδοῦναι, ὃς ἔτι καὶ νῦν ἀντικείμενος τῇ τοῦ Χριστοῦ διδασκαλίᾳ καὶ τῇ καθ' ὅλης τῆς οἰκουμένης ὑπ' αὐτοῦ ἱδρυθείσῃ ἐκκλησίᾳ, αὐτῷ τῷ σωτῆρι ἡμῶν ἀνθέστηκεν, καὶ πρότερον αὐτῷ ἐξ ἐναντίας ἐπιστρατεύσας, ὅτε παρῆν ἡμᾶς ἐκ τῆς ὑπ' αὐτὸν αἰχμαλωσίας ῥυόμενος. 4.17.20 ἐπείρασε γοῦν αὐτὸν καὶ πρότερον, καὶ δεύτερον, ὅτε κατὰ 4.17.20 τὸ πάθος τὴν ἐπιβουλὴν αὐτῷ συνεσκευάσατο. 4.17.21 ἐφ' οἷς ἅπασιν καὶ τὸν διάβολον καὶ τοὺς ὑπ' αὐτῷ πάντας ἀοράτους ἐχθρούς τε καὶ πολεμίους τροπωσάμενος τοὺς αἰχμαλώτους ἡμᾶς οἰκείους αὐτοῦ κατηρτίσατο, καὶ ἐξ ἡμῶν αὐτῶν, ὡς ἂν ἐκ λίθων ζώντων, τὸν οἶκον τοῦ θεοῦ καὶ τὸ τῆς εὐσεβείας πολίτευμα ἐστήσατο, ὥστε εἰκότως ἐφαρμόζειν αὐτῷ τὸ λόγιον φάσκον· «ἰδοὺ ἀνατολὴ ὄνομα αὐτῷ, καὶ ὑποκάτωθεν αὐτοῦ ἀνατελεῖ, καὶ οἰκοδομήσει τὸν οἶκον κυρίου· καὶ αὐτὸς λήψεται ἀρετήν, καὶ καθιεῖται καὶ ἄρξει ἐπὶ τοῦ θρόνου αὐτοῦ». 4.17.22 πρόσσχες δ' οὖν ἐπιμελῶς τίνα τρόπον νῦν μὲν πνευματικῶς, περὶ τοῦ πάλαι λέγων Ἰησοῦ τοῦ τὴν εἰκόνα τοῦ ἀληθοῦς φέροντος, φησὶν τὸ «ἰδοὺ ἀνατολὴ ὄνομα αὐτῷ», σμικρὸν δ' ὑποβάς, ὡς περὶ ἑτέρου ὄντος ἀνατολῆς αὐτῷ δὴ τῷ τότε παρόντι Ἰησοῦ λέλεκται· «ἄκουε δή, Ἰησοῦ ὁ ἱερεὺς ὁ μέγας, σὺ καὶ οἱ πλησίον σου, διότι ἄνδρες τερατοσκόποι εἰσίν. ἰδοὺ ἄγω τὸν δοῦλόν μου ἀνατολήν». εἰ δὴ οὖν ὁ λόγος ἦν περὶ μέλλοντος ἥξειν ἑτέρου, ἀληθέστερον παρὰ τὸν τότε ἀνατολῆς ὀνομαζομένου, εἰκὼν ἄρα τοῦ μέλλοντος ἥξειν ἀνατολῆς ἐκεῖνος ἦν, ὡς ἐν εἰκόνι οὐ μόνον Ἰησοῦς ἀλλὰ καὶ ἀνατολὴ προσαγορευόμενος, εἴ γε ὡς πρὸς παρόντα αὐτὸν τὸ «ἰδοὺ ἀνήρ, ἀνατολὴ ὄνομα αὐτῷ» ἐλέγετο. 4.17.23 εἰκότως οὖν τῆς εἰκόνος ἕνεκα καὶ οὗτος τῆς τοῦ σωτῆρος προσηγορίας ἠξίωτο, ὥσπερ οὖν καὶ τῆς ἀνατολῆς. ἐπειδὴ «σωτήριον θεοῦ» εἰς τὴν Ἑλλάδα φωνὴν τὸ τοῦ Ἰησοῦ μεταληφθὲν ὄνομα σημαίνει Ἰσουὰ μὲν γὰρ παρ' Ἑβραίοις σωτηρία, Ἰησοῦς δὲ παρὰ τοῖς αὐτοῖς Ἰωσουὲ ὀνομάζεται· Ἰωσουὲ δέ ἐστιν Ἰαὼ σωτηρία, τοῦτ' ἔστιν θεοῦ σωτήριον, εἰκότως, εἴ που «θεοῦ σωτήριον» ἐν τοῖς Ἑλληνικοῖς ἀντιγράφοις ὠνόμασται, οὐδ' ἄλλο τι ἢ τὸν Ἰησοῦν κατὰ τὴν Ἑβραίων φωνὴν πέπεισο δηλοῦσθαι. 4.17.24 Τούτων καὶ περὶ τῆς τοῦ σωτῆρος ἡμῶν προσηγορίας ἐπὶ τοσοῦτον εἰρημένων, ἐξ ἑτέρας αὖθις ἀρχῆς τὸν λόγον ἀναλαβόντες, ἐπὶ τὰς ἐντελεστέρας περὶ αὐτοῦ προφητικὰς ἀποδείξεις μεταβησόμεθα. 5.Pin.t Τάδε ἔνεστιν ἐν τῷ πέμπτῳ συγγράμματι τῆς περὶ τοῦ σωτῆρος ἡμῶν εὐαγγελικῆς ἀποδείξεως. 5.Pin.1 αʹ. Τίς ὁ τρόπος ἦν καθ' ὃν οἱ παρ' Ἑβραίοις προφῆται τὰ μέλλοντα προεθέσπιζον καὶ τὴν ἀληθῆ θεολογίαν ἐφώτιζον. Ὅσαι προφητικαὶ φωναὶ τῆς ἐνθέου προϋπάρξεως τοῦ σωτῆρος μνήμην ἐποιήσαντο. αʹ. Ἀπὸ τῶν Παροιμιῶν. βʹ. Ψαλμοῦ μδʹ. γʹ. Ψαλμοῦ ρθʹ. δʹ. Τοῦ Ἡσαΐου. εʹ. Ψαλμοῦ λβʹ. ʹ. Τοῦ Ἡσαΐου. ζʹ. Τῆς Γενέσεως. ηʹ. Τῆς αὐτῆς. θʹ. Τῆς αὐτῆς. ιʹ. Τῆς αὐτῆς. ιαʹ. Τῆς αὐτῆς. ιβʹ. Τῆς αὐτῆς. ιγʹ. Τῆς Ἐξόδου. ιδʹ. Τῆς αὐτῆς. ιεʹ. Τῆς αὐτῆς. ιʹ. Τῆς αὐτῆς. ιζʹ. Τῆς αὐτῆς. ιηʹ. Ἀπὸ τῶν Ἀριθμῶν. ιθʹ. Τοῦ Ἰησοῦ τοῦ Ναυῆ. κʹ. Τοῦ Ἰώβ. καʹ. Ψαλμοῦ ʹ. κβʹ. Τοῦ Ὠσηέ. κγʹ. Τοῦ Ἀμώς. κδʹ. Τοῦ Ἀβδιοῦ. κεʹ. Τοῦ Ζαχαρίου. κʹ. Τοῦ αὐτοῦ. κζʹ. Τοῦ αὐτοῦ. κηʹ. Τοῦ Μαλαχίου. κθʹ. Τοῦ αὐτοῦ. λʹ. Τοῦ Ἱερεμίου. Λόγος εʹ. Ἐπειδὴ διττὸς ὁ τρόπος ὁ περὶ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ πέφανται ἐν τῷ πρὸ τούτου συγγράμματι τῆς Εὐαγγελικῆς Ἀποδείξεως, ὁ μὲν ὑπερφυὴς καὶ ἐπέκεινα καθ' ὃν ὁριζόμεθα αὐτὸν εἶναι μονογενῆ θεοῦ υἱόν, ἢ οὐσιώδη τοῦ θεοῦ λόγον, δεύτερον τῶν ὅλων αἴτιον, ἢ οὐσίαν νοεράν, καὶ θεοῦ πρωτότοκον ἐνάρετον φύσιν, τὴν πρὸ τῶν γενητῶν θείαν καὶ πανάρετον δύναμιν, ἢ τῆς ἀγενήτου φύσεως νοερὰν εἰκόνα, ὁ δὲ συγγενὴς ἡμῖν καὶ μᾶλλον οἰκεῖος καθ' ὃν πάλιν αὐτὸν