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of God and Lord of all, and the eternal priest of the Father. 5.3.3 First then, you will observe that he is now for the second time called the offspring of God, and since we believe the prophecies were spoken to us by the Spirit of God, see if the Holy Spirit in the prophet does not indeed proclaim its own Lord as second after the Lord of all. For, it says, "The Lord said to my Lord, sit at my right hand." The first Lord, as being the universal master of all, the Hebrews proclaimed by the ineffable name expressed by the four letters; but the second they no longer addressed in the same way, but called him Lord in a special sense. 5.3.4 Rightly then our Savior and Lord, Jesus the Christ of God himself, once asked the Pharisees, "What do you think about the Christ? Whose son is he?" When they said, "Of David," he adds: "How then does David in the Spirit call him Lord, saying: The Lord said to my Lord, sit at my right hand?" as if interpreting the saying, that it proclaims him Lord not only of David, but also of the Spirit in the prophet. 5.3.5 But if the prophetic spirit, which we believe to be the Holy Spirit, confesses this one to be Lord, whom it teaches to be enthroned with the Father, and not just in an absolute sense, but also its own Lord, much more would the rational powers after the Holy Spirit say this, and the whole creation, both visible in bodies and existing in incorporeal forms, of all of which he would rightly be shown to be Lord, who alone is enthroned with the Father, through whom all things came to be, because indeed according to the wonderful apostle, "in him all things were created that are in heaven and on earth, whether visible or invisible." 5.3.6 It is fitting, therefore, that he alone should have the authority of the Father's likeness, as having been shown to be alone enthroned with the Father. It is therefore manifest that it is not lawful for any created being to obtain the right hand of the almighty rule and kingdom, except for the one alone who is variously spoken of as God in the preceding texts. 5.3.7 Observe then how to one and the same person the most high Lord over all grants both the utterance "sit at my right hand" and "before the morning star I have begotten you," and with the affirmation of an oath, he delivers to him the unshaken and inviolable honor of a priesthood that endures for infinite ages: "The Lord has sworn and will not repent, you are a priest forever." 5.3.8 Who then could be conceived, not indeed a mortal man, nor even one of angelic nature, begotten by God and made a priest forever, but he alone who also said in the preceding passages, "The Lord created me as the beginning of his ways for his works, before the age he established me in the beginning, before the mountains were settled, and before all hills he begets me"? And pay attention, carefully applying your mind, both to the present psalm and to the sayings cited in the one before it. 5.3.9 For in this one the most high God establishes the second, our Lord, enthroned with himself, saying "sit at my right hand," while in the one before it, the Word said that the throne endures forever and ever, at the same time proclaiming him God through what it says: "Your throne, O God, is forever and ever." 5.3.10 Again, in the one at hand it says, "A scepter of power the Lord will send to you from Zion," while in that one, "a scepter of uprightness is the scepter of your kingdom." And again, the present one says: "Sit at my right hand, until I make your enemies a footstool for your feet, and you shall rule in the midst of your enemies," while the previous one: "Your arrows are sharpened, O mighty one, in the heart of the king's enemies." Therefore, what is said about the enemies of the one indicated agrees in both. 5.3.11 Who then, seeing with his eyes in the midst of cities, and in villages and countries, throughout the whole inhabited world, the flourishing churches of our Savior and the peoples ruled by him, and countless multitudes of those consecrated to him, surrounded on all sides by enemies both visible among men and invisible and unseen, and by foes of the teaching of Christ, would not

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θεοῦ τε καὶ κυρίου τῶν ὅλων, αἰώνιόν τε τοῦ πατρὸς ἱερέα. 5.3.3 πρῶτον δὴ οὖν ἐπιστήσεις, ὡς ἤδη τοῦτο δεύτερον, γέννημα θεοῦ, προσηγόρευται, καὶ ἐπεὶ θεοῦ γε πνεύματι τὰ τῆς προφητείας ἡμῖν εἰρῆσθαι πεπίστευται, ὅρα εἰ μὴ αὐτὸ δὴ τὸ ἐν τῷ προφήτῃ πνεῦμα ἅγιον ἑαυτοῦ κύριον δεύτερον μετὰ τὸν τῶν ὅλων ἀναγορεύει. «εἶπεν» γάρ, φησίν, «ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου». τὸν πρῶτον κύριον, ὡς ἂν καθόλου τῶν ἁπάντων δεσπότην, Ἑβραῖοι ἀνεκφωνήτῳ προσρήσει τῇ διὰ τῶν τεσσάρων στοιχείων ἀνηγόρευον· τὸν δὲ δεύτερον οὐκέθ' ὁμοίως, ἰδίως δ' αὐτὸν κύριον ὠνόμαζον. 5.3.4 εἰκότως οὖν ὁ σωτὴρ καὶ κύριος ἡμῶν, αὐτὸς Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ, ἐρόμενός ποτε τοὺς Φαρισαίους «τί ὑμῖν περὶ τοῦ Χριστοῦ δοκεῖ, τίνος ἐστὶν υἱός;» εἰπόντων «τοῦ ∆αβίδ», ἐπιλέγει· «πῶς οὖν ∆αβὶδ ἐν πνεύματι κύριον αὐτὸν καλεῖ λέγων· εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου;» μονονουχὶ ἑρμηνεύων τὴν λέξιν, ὡς οὐ μόνον τοῦ ∆αβὶδ κύριον αὐτὸν ἀναγορεύουσαν, ἀλλὰ γὰρ καὶ τοῦ ἐν τῷ προφήτῃ πνεύματος. 5.3.5 εἰ δὲ τὸ πνεύμα τὸ προφητικόν, τοῦτο δ' ἡμῖν εἶναι πεπίστευται τὸ ἅγιον πνεῦμα, ὁμολογεῖ τοῦτον εἶναι κύριον, ὃν σύνθρονον εἶναι τοῦ πατρὸς ἐκδιδάσκει, καὶ οὐκ ἀπολύτως γε, ἀλλὰ καὶ ἑαυτοῦ κύριον, κατὰ πολὺ πλέον καὶ μᾶλλον τοῦτ' ἂν εἴποιεν αἱ μετὰ τὸ ἅγιον πνεῦμα λογικαὶ δυνάμεις, ἥ τε σύμπασα ὁρωμένη τε ἐν σώμασιν καὶ ἐν ἀσωμάτοις ἑστῶσα δημιουργία, ἧς ἁπάσης εἰκότως ἂν καταδειχθείη κύριος ὁ μόνος τοῦ πατρὸς σύνθρονος, δι' οὗ τὰ σύμπαντα ἐγένετο, ὅτι δὴ κατὰ τὸν θαυμάσιον ἀπόστολον «ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, εἴτε ὁρατὰ εἴτε ἀόρατα». 5.3.6 μόνον γοῦν εἰκὸς αὐτὸν τῆς τοῦ πατρὸς ὁμοιώσεως ἔχειν τὸ κῦρος, ὡς ἂν καὶ μόνον σύνθρονον τοῦ πατρὸς ἀναδεδειγμένον. πρόδηλον οὖν ὅτι οὐδενὶ τῶν γενητῶν θέμις τῶν δεξιῶν λαχεῖν τῆς παντοκρατορικῆς ἀρχῆς τε καὶ βασιλείας, εἰ μὴ ἄρα ἑνὶ μόνῳ τῷ διὰ τῶν προκειμένων ποικίλως θεολογουμένῳ. 5.3.7 Ἐπίστησον οὖν ὡς πρὸς ἕνα καὶ τὸν αὐτὸν ὁ ἀνωτάτω καὶ ἐπὶ πάντων κύριος καὶ τὴν «κάθου ἐκ δεξιῶν μου» δωρεῖται φωνὴν καὶ τὴν «πρὸ ἑωσφόρου γεγέννηκά σε», μεθ' ὅρκου δὲ διαβεβαιώσεως ἄσειστον καὶ ἀπαράβατον αὐτῷ τὴν τιμὴν τῆς εἰς ἄπειρον αἰῶνα διαρκοῦς ἱερωσύνης παραδίδωσιν· «ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα». 5.3.8 τίς δ' ἂν ἐπινοοῖτο, οὔτι δὴ θνητὸς ἀνήρ, ἀλλ' οὐδέ τις τῆς ἀγγελικῆς φύσεως, ὑπὸ θεοῦ μὲν γεγενημένος εἰς αἰῶνα δὲ ἱερωμένος, ἢ μόνος ὁ καὶ ἐν τοῖς πρόσθεν εἰπὼν «κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με ἐν ἀρχῇ, πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με»; καὶ πρόσσχες δέ, ἐπιμελῶς τὸν νοῦν ἐπιστήσας, τῷ τε παρόντι ψαλμῷ καὶ ταῖς ἐν τῷ πρὸ τούτου παρατεθείσαις φωναῖς. 5.3.9 ἐν μὲν γὰρ τούτῳ ὁ ἀνωτάτω θεὸς σύνθρονον τὸν δεύτερον καὶ ἡμῶν κύριον ἑαυτοῦ καθίστησι, λέγων «κάθου ἐκ δεξιῶν μου», ἐν δὲ τῷ πρὸ τούτου τὸν θρόνον εἰς αἰῶνα αἰῶνος διαμένειν ὁ λόγος ἔφησεν, ὁμοῦ θεὸν αὐτὸν ἀναγορεύων δι' ὧν φησιν· «ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος». 5.3.10 πάλιν ἐν μὲν τῷ μετὰ χεῖρας «ῥάβδον», φησίν, «δυνάμεως ἐξαποστελεῖ σοι κύριος ἐκ Σιών», ἐν δὲ ἐκείνῳ «ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου». καὶ αὖθις ὁ μὲν παρών φησιν· «κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, καὶ κατακυριεύσεις ἐν μέσῳ τῶν ἐχθρῶν σου», ὁ δὲ πρόσθεν· «τὰ βέλη σου ἠκονημένα, δυνατέ, ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως». οὐκοῦν καὶ τὰ περὶ τῶν ἐχθρῶν τοῦ δηλουμένου ἐν ἀμφοτέροις συνᾴδει. 5.3.11 τίς δῆτα οὖν ὀφθαλμοῖς ὁρῶν ἐν μέσαις ταῖς πόλεσιν ἔν τε κώμαις καὶ χώραις καθ' ὅλης τε τῆς οἰκουμένης ἀνθούσας τὰς τοῦ σωτῆρος ἡμῶν ἐκκλησίας τούς τε πρὸς αὐτοῦ κυριευομένους λαούς, καὶ μυρίανδρα πλήθη τῶν αὐτῷ καθωσιωμένων πανταχόθεν ὑπὸ τῶν ὁρωμένων τε ἐν ἀνθρώποις ἀοράτων τε καὶ ἀφανῶν ἐχθρῶν καὶ πολεμίων τῆς τοῦ Χριστοῦ διδασκαλίας κυκλούμενα, οὐκ ἂν