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Gospels, as the king who made a wedding feast for his son delivers to slaughter those who refused the invitation and killed the king's servants; And having sent, it says, his army, he burned their city. But the army of the king signifies the Roman hand that besieged Jerusalem. Since, therefore, there was need for such a sword against those who rose up against the Beloved, the prophecy fittingly says in his person: Gird your sword upon your thigh, O mighty one. In your comeliness and your beauty, and prosper, and reign. 23.400 Then it adds: For the sake of truth and meekness and righteousness, and your right hand shall guide you wondrously. And he explained these things in the same way as the others: Your arrows are sharpened, and peoples will fall under you, in the heart of the king’s enemies; which is indeed placed in hyperbaton. And you will connect the meaning in this way: Your arrows are sharpened in the heart of the king’s enemies. For first it says: Your sharpened arrows will be against the heart of your enemies; then, peoples will fall under you, the enemies having been struck by your arrows. Then indeed the peoples, having obtained freedom, and taken breath from the evils that oppressed them, will run under your feet. And you will understand the arrows of the. Beloved sent against the heart of the enemies as certain invisible and unseen blows against the rulers of this age; by which arrows the demons, being wounded, once said: "Leave us alone! What have we to do with you, Son of God? Have you come here to torment us before the time?" That the Beloved of God was comely and beautiful and full of grace, a blessed king and victor over enemies, we have learned from the preceding; but that in addition to all those things he was also God, we are taught by what is set forth. For in his person the Holy Spirit exclaims, saying: Your throne, O God, is for ever and ever; or according to Aquila: Your throne, O God, is for ever and yet more. And since he also named him king through the preceding words, he fittingly adds: a scepter of uprightness is the scepter of your kingdom. For there is nothing crooked or perverse in him. And lest anyone, interpreting it in a Jewish manner, should suppose that the king, the Beloved of God, would be some mortal like the many, it necessarily teaches that the throne of his kingdom was from eternity, and will be enduring and remaining for ever and ever. But that these things were not exclaimed in the person of the Father, but in that of the beloved and only-begotten Son, he proceeds to clarify, saying: You have loved righteousness, and hated iniquity; therefore God, your God, has anointed you. For who could be God, being anointed in these things by God, other than he of whom it is spoken in the Gospels: And the Word was with God, and the Word was God? This God the Word, therefore, loved righteousness, and hated iniquity. Instead of which Aquila translated more accurately, saying: He loved righteousness, and hated impiety. For by right judgment he loves the righteous under him, but hates the contrary; wherefore he is anointed with the oil called gladness, beyond his fellows, and is anointed by the God who is his own Father, or with the oil of joy according to Aquila, or with the oil of splendor according to Symmachus. And there being many of his fellows, or his companions who have partaken of his grace, who might also say: We have become partakers of Christ. But some have read the preceding text in this way: Therefore, O God, your God has anointed you, and they have used this reading, being subservient to the Hebrew 23.401 word. Since God is named Elohim in the Hebrew scripture, saying: In the beginning your throne, O God, is for ever and yet more. Therefore the Seventy and Symmachus: have said, Your throne, O God; but Aquila: O God, being subservient to the Hebrew word, containing Elohim. But the same Aquila, who now O God

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Εὐαγγελίοις, ὡς ὁ ποιῶν γάμους τῷ υἱῷ αὑτοῦ βασιλεὺς τοὺς παραιτησαμένους τὴν κλῆσιν, καὶ ἀνελόντας τοὺς βασιλικοὺς δούλους, παραδίδωσιν εἰς σφαγήν· Καὶ πέμψας, φησὶ, τὸ στράτευμα αὑτοῦ, ἐνέπρησε τὴν πόλιν αὐτῶν. Στράτευμα δὲ τοῦ βασιλέως τὴν Ῥωμαϊκὴν χεῖρα σημαίνει τὴν πολιορκήσασαν τὴν Ἱερουσαλήμ. Ἐπεὶ τοίνυν χρεία ἦν καὶ τοιαύτης ῥομφαίας κατὰ τῶν ἐπαναστάντων τῷ Ἀγαπητῷ, εἰκότως φησὶν ἡ προφητεία εἰς αὐτοῦ πρόσωπον· Περίζωσαι τὴν ῥομφαίαν ἐπὶ τὸν μηρόν σου, δυνατέ. Τῇ ὡραιότητί σου καὶ τῷ κάλλει σου, καὶ ἔντεινον, καὶ κατευοδοῦ καὶ βασίλευε. 23.400 Εἶτ' ἐπιλέγει· Ἕνεκεν ἀληθείας καὶ πραότητος καὶ δικαιοσύνης, καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου. Ταῦτα δὲ ὁμοίως τοῖς ἄλλοις ἐξηγήσατο· Τὰ βέλη σου ἠκονημένα, καὶ λαοὶ ὑποκάτω σου πεσοῦνται, ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως· ὃ δὴ καθ' ὑπερβατὸν κεῖται. Συνάψεις δὲ τὴν διάνοιαν τοῦτον τὸν τρόπον· Τὰ βέλη σου ἠκονημένα ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως. Πρῶτον μὲν γάρ φησι· Τὰ βέλη σου ἠκονημένα γενήσεται κατὰ τῆς καρδίας τῶν σῶν ἐχθρῶν· ἔπειτα, λαοὶ ὑποκάτω σου πεσοῦνται, ἐλαθέντων τοῖς σοῖς βέλεσι τῶν ἐχθρῶν. Τὸ τηνικαῦτα γοῦν ἐλευθερίας τυχόντες οἱ λαοὶ, καὶ ἀναπνεύσαντες τῶν πιεζόντων αὐτοὺς κακῶν, τοῖς σοῖς ὑποδραμοῦνται ποσί. Βέλη δὲ τοῦ. Ἀγαπητοῦ ἀποστελλόμενα κατὰ τῆς καρδίας τῶν ἐχθρῶν ἀοράτους τινὰς καὶ ἀφανεῖς πληγὰς νοήσεις κατὰ τῶν ἀρχόντων τοῦ αἰῶνος τούτου· οἷς βέλεσι τιτρωσκόμενοί ποτε οἱ δαίμονες ἔλεγον· Ἔα, τί ἡμῖν καὶ σοὶ, Υἱὲ τοῦ Θεοῦ; Ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς. Ὅτι ὡραῖος καὶ καλὸς καὶ χάριτος πλήρης, εὐλογημένος τε βασιλεὺς καὶ τῶν ἐχθρῶν νικητὴς ὁ Ἀγαπητὸς τοῦ Θεοῦ ἦν, ἐκ τῶν ἔμπροσθεν μεμαθήκαμεν· ὅτι δὲ πρὸς ἐκείνοις πᾶσι καὶ Θεὸς ἦν, διὰ τῶν προκειμένων διδασκόμεθα. Εἰς αὐτοῦ γὰρ πρόσωπον τὸ Πνεῦμα τὸ ἅγιον ἀναφωνεῖ λέγον· Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ἢ κατὰ τὸν Ἀκύλαν· Ὁ θρόνος σου, Θεὲ, εἰς αἰῶνα καὶ ἔτι. Ἐπεὶ δὲ καὶ βασιλέα αὐτὸν ὠνόμασε διὰ τῶν ἔμπροσθεν, εἰκότως ἐπιλέγει· Ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. Οὐδὲν γὰρ ἐν αὐτῷ σκολιὸν οὐδὲ στραγγαλιῶδες. Καὶ ἵνα μή τις Ἰουδαϊκῶς ἐκδεξάμενος ὑπολάβοι θνητόν τινα τοῖς πολλοῖς ὅμοιον ἔσεσθαι βασιλέα τὸν Ἀγαπητὸν τοῦ Θεοῦ, ἀναγκαίως διδάσκει, ὡς ἄρα ἐξ αἰῶνος ἦν ὁ θρόνος τῆς βασιλείας αὐτοῦ, διαρκῶν τε καὶ διαμένων ἔσται εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ταῦτα δὲ ὅτι μὴ εἰς πρόσωπον τοῦ Πατρὸς ἀναπεφώνηται, ἀλλ' εἰς τὸ τοῦ ἀγαπητοῦ καὶ μονογενοῦς Υἱοῦ, προϊὼν διασαφεῖ λέγων· Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς ὁ Θεός σου. Θεὸς γὰρ ἐν τούτοις χριόμενος ὑπὸ Θεοῦ τίς ἂν εἴη ἢ ὁ ἐν Εὐαγγελίοις θεολογούμενος· Καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος; Οὗτος οὖν ὁ Θεὸς Λόγος ἠγάπησε δικαιοσύνην, καὶ ἐμίσησεν ἀνομίαν. Ἀνθ' οὗ ὁ Ἀκύλας ἀκριβέστερον ἡρμήνευσεν εἰπών· Ἠγάπησε δικαιοσύνην, καὶ ἐμίσησεν ἀσέβημα. Κρίσει γὰρ ὀρθῇ τοὺς ὑπ' αὐτοῦ δικαίους ἀγαπᾷ, μισεῖ δὲ τοὺς ἐναντίους· διὸ χρίεται κρείττονι ἢ παρὰ τοὺς μετόχους αὐτοῦ ἐλαίῳ τῷ καλουμένῳ ἀγαλλιάσεως, καὶ χρίεται ὑπὸ τοῦ Θεοῦ τοῦ ἑαυτοῦ Πατρὸς, ἢ ἐλαίῳ χαρᾶς κατὰ τὸν Ἀκύλαν, ἢ ἐλαίῳ ἀγλαϊσμοῦ κατὰ τὸν Σύμμαχον. Πολλῶν δὲ ὄντων τῶν μετόχων αὐτοῦ, ἢ ἑταίρων αὐτοῦ τῶν τῆς αὐτοῦ χάριτος μετεσχηκότων, οἳ καὶ εἴποιεν ἄν· Μέτοχοι τοῦ Χριστοῦ γεγόναμεν. Ἀνέγνωσαν δέ τινες τὴν προκειμένην λέξιν ὧδέ πως· ∆ιὰ τοῦτο ἔχρισέ σε, Θεὲ, ὁ Θεός σου, καὶ ταύτῃ γε κέχρηνται ἀναγνώσει, τῇ Ἑβραϊκῇ 23.401 λέξει δουλεύσαντες. Ἐπειδήπερ Ἐλωεὶμ ὁ Θεὸς ἐν τῇ Ἑβραϊκῇ ὠνόμασται γραφῇ, εἰπών· Ἐν ἀρχῇ θρόνος σου, Θεὲ, εἰς αἰῶνα καὶ ἔτι. Οἱ μὲν οὖν Ἑβδομήκοντα καὶ ὁ Σύμμαχος· Ὁ θρόνος σου, ὁ Θεὸς, εἰρήκασιν· ὁ δὲ Ἀκύλας· Θεὲ, δουλεύσας τῇ Ἑβραϊκῇ λέξει, περιεχούσῃ Ἐλωείμ. Ἀλλ' ὁ αὐτὸςἈκύλας, ὁ νῦν Θεὲ