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of right actions. And your right hand will guide you wondrously. Another, And your right hand will enlighten you in terrible things. Another, And your right hand will show you terrible things. 7. Do you see how again he has opened up for us the dignity of the one who accomplishes such things? For just as above, having mentioned weapons and a sword, he ascended to beauty, and led the listener to incorporeal concepts; so again, descending to what is more material, the bow and the arrows, little by little he leads the listener up again, speaking of the causes of the war, truth and meekness and righteousness; then again also the manner of the victory. And what is this? And your right hand, he says, will guide you wondrously. What he says is this: The nature itself is sufficient for itself, the power itself is sufficient for itself to both see what must be done, and to bring them to completion. And well did another say, Terrible is your right hand; for very terrible are the things accomplished and full of awe. Death was loosed, hades was torn apart, paradise was opened, heaven was unfolded, demons were silenced, the things below were mingled with the things above, God became man, man sits on a royal throne; hopes of resurrection were opened, immortal expectations, enjoyment of ineffable goods, the other things that he accomplished through his presence. For this reason indeed he said, Your right hand will guide you to these terrible things, showing that the nature, he says, and the power is sufficient for itself both to find and to accomplish the things set before it. But the Seventy say: Your right hand will guide you wondrously; that is, Not only must one marvel at the things accomplished, but that they were also accomplished paradoxically. For through death death was loosed, through a curse a curse was taken away, and a blessing was given; through food we were formerly cast out, through food we were brought in again. A virgin cast us out of paradise, through a virgin we have found eternal life. Through the things for which we were condemned, through these we were crowned. Therefore, considering these things, the Prophet said: Your right hand will guide you wondrously. Is there any need of weapons? any need of a sword, any need of bows and arrows? Do you see how the nature, the power, is self-sufficient? But see him again, like an excellent dancer, descending again from the high things to the more material things. Your arrows are sharpened, O mighty one. Peoples will fall under you, in the heart of the king's enemies. Another says, Against the hearts of the king's enemies. See again, when he mentioned arrows, how he added the word "mighty one," so that you may learn that he does not need arrows, but he himself is sufficient for himself. And the sequence is this: Your arrows are sharpened, O mighty one, in the heart of the king's enemies. But, Peoples will fall under 55.194 you, is inserted in the middle. Here, therefore, the exegesis seems to me to be twofold: for either it speaks of the Jewish capture, and the enslavement and utter destruction of the city, or anagogically it calls the power of the word "arrows." For more sharply than arrows it went through the whole world, and touched the hearts of those who were previously the king's enemies, not in order to destroy, but in order to draw them to himself; which also happened in the case of Paul. For one would not be wrong to call that word an arrow, which, hurled from heaven, touched the heart of the former enemy, and made him a friend. Peoples will fall under you. Do you see the accomplishment of the war? the bringing over of those formerly in rebellion? the teaching? the instruction? For this falling down, and being under him, is for all a foundation and root of exaltation. For having delivered them from folly and empty pride, and from the deceit of demons, he subjected them to himself. So also another prophet shows him blood-stained, saying thus: Who is this that comes from Edom? The redness of his garments from Bosor? Nowhere are there weapons there, and bows and arrows, but garments. The saying is more material, yet more subtle than this one; nevertheless even in its materiality,

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κατορθωμάτων. Καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου. Ἄλλος, Καὶ φωτίσει σε ἐπὶ φοβερὰ ἡ δεξιά σου. Ἄλλος, Καὶ ὑποδείξει σοι φοβερὰ ἡ δεξιά σου. ζʹ. Εἶδες πῶς πάλιν παρήνοιξεν ἡμῖν τοῦ τὰ τοιαῦτα κατορθοῦντος τὸ ἀξίωμα; Ὥσπερ γὰρ ἀνωτέρω εἰπὼν ὅπλα καὶ ῥομφαίαν, ἐπὶ τὴν ὡραιότητα ἀνέβη, καὶ πρὸς τὰς ἀσωμάτους ἐννοίας τὸν ἀκροατὴν ἤγαγεν· οὕτω πάλιν ἐπὶ τὸ παχύτερον καταβὰς, τὰ τόξα καὶ τὸ βέλη, κατὰ μικρὸν ἀνάγει πάλιν τὸν ἀκροατὴν, λέγων τοῦ πολέμου τὰς αἰτίας, ἀλήθειαν καὶ πραότητα καὶ δικαιοσύνην· εἶτα πάλιν καὶ τὸν τρόπον τῆς νίκης. Ποῖον δὲ τοῦτον; Καὶ ὁδηγήσει σε, φησὶ, θαυμαστῶς ἡ δεξιά σου. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· Αὐτὴ ἑαυτῇ ἀρκεῖ ἡ φύσις, αὐτὴ ἑαυτῇ ἀρκεῖ ἡ δύναμις εἰς τὸ καὶ ἰδεῖν τὰ πρακτέα, καὶ τέλος αὐτοῖς ἐπιθεῖναι. Καὶ καλῶς ἕτερος εἶπε, Φοβερὰ ἡ δεξιά σου· πολὺ γὰρ φοβερὰ τὰ κατωρθωμένα καὶ φρίκης γέμοντα. Θάνατος ἐλύθη, ᾅδης ἀνεῤῥάγη, παράδεισος ἀνεῴχθη, ὁ οὐρανὸς ἀνεπετάσθη, δαίμονες ἐπεστομίσθησαν, ἀνεμίγη τὰ κάτω τοῖς ἄνω, Θεὸς ἄνθρωπος γέγονεν, ἄνθρωπος ἐπὶ βασιλικοῦ κάθηται θρόνου· ἀναστάσεως ἐλπίδες ἠνοίγησαν, ἀθάνατοι προσδοκίαι, ἀγαθῶν ἀποῤῥήτων ἀπόλαυσις, τὰ ἄλλα ὅσα διὰ τῆς αὑτοῦ παρουσίας κατώρθωσε. ∆ιὰ δὴ τοῦτο εἶπεν, Ὁδηγήσει σε ἐπὶ τὰ φοβερὰ ταῦτα ἡ δεξιά σου, δεικνὺς ὅτι ἀρκεῖ ἑαυτῇ ἡ φύσις, φησὶ, καὶ ἡ δύναμις εἰς τὸ καὶ εὑρεῖν καὶ ἀνύσαι τὰ προκείμενα. Οἱ δὲ Ἑβδομήκοντα φασίν· Ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου· τουτέστιν, Οὐ μόνον τὰ κατωρθωμένα δεῖ θαυμάζειν, ἀλλ' ὅτι καὶ παραδόξως κατωρθώθη. ∆ιὰ θανάτου γὰρ θάνατος ἐλύθη, διὰ κατάρας κατάρα ἀνῃρέθη, καὶ εὐλογία ἐδόθη· διὰ βρώσεως ἐξεβλήθημεν πρώην, διὰ βρώσεως εἰσήχθημεν πάλιν. Παρθένος ἡμᾶς ἐξέβαλε παραδείσου, διὰ παρθένου ζωὴν εὕρομεν αἰωνίαν. ∆ι' ὧν κατεκρίθημεν, διὰ τούτων ἐστεφανώθημεν. Ταῦτα τοίνυν ἐννοῶν ὁ Προφήτης ἔλεγεν· Ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου. Μή τι ὅπλων χρεία; μή τι ῥομφαίας, μή τι τόξων καὶ βελῶν; Εἶδες πῶς αὐτάρκης αὐτὴ ἑαυτῇ ἡ φύσις, ἡ δύναμις; Ἀλλ' ὅρα πάλιν αὐτὸν, καθάπερ ἄριστον χορευτὴν, πάλιν ἀπὸ τῶν ὑψηλῶν ἐπὶ τὰ παχύτερα καταβαίνοντα. Τὰ βέλη σου ἠκονημένα, δυνατέ. Λαοὶ ὑποκάτω σου πεσοῦνται, ἐν καρδία τῶν ἐχθρῶν τοῦ βασιλέως. Ἄλλος φησὶ, Κατὰ καρδίας οἱ ἐχθροὶ τοῦ βασιλέως. Ὅρα πάλιν, ὅτε βελῶν ἐμνημόνευσε, πῶς τὸ ῥῆμα τοῦ δυνατοῦ προσέλαβεν, ἵνα μάθῃς, ὅτι οὐ βελῶν δεῖται, ἀλλ' αὐτὸς ἑαυτῷ ἀρκεῖ. Ἡ δὲ ἀκολουθία αὕτη ἐστί· Τὰ βέλη σου ἠκονημένα, δυνατὲ, ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως. Τὸ δὲ, Λαοὶ ὑποκάτω 55.194 σου πεσοῦνται, παρέγκειται μέσον. Ἐνταῦθα τοίνυν διπλῆ εἶναί μοι δοκεῖ ἡ ἐξήγησις· ἢ γὰρ τὴν ἅλωσίν φησι τὴν Ἰουδαϊκὴν, καὶ τὸν τῆς πόλεως ἀνδραποδισμὸν καὶ τὴν πανωλεθρίαν, ἢ κατὰ ἀναγωγὴν τὴν τοῦ λόγου δύναμιν βέλη καλεῖ. Καὶ γὰρ βελῶν ὀξύτερον τὴν οἰκουμένην περιῆλθεν ἅπασαν, καὶ τῶν πρὸ τούτου ἐχθρῶν τοῦ βασιλέως τῆς καρδίας ἥψατο, οὐχ ἵνα ἀνέλῃ, ἀλλ' ἵνα ἐπισπάσηται· ὅπερ καὶ ἐπὶ Παύλου γέγονεν. Οὐ γὰρ ἄν τις ἁμάρτοι τὸ ῥῆμα ἐκεῖνο βέλος εἰπὼν, ὅπερ ἐξ οὐρανοῦ ἀκοντισθὲν ἥψατο τῆς καρδίας τοῦ πρὸ τούτου ἐχθροῦ, καὶ φίλον ἐποίησε. Λαοὶ ὑποκάτω σου πεσοῦνται. Εἶδες τοῦ πολέμου τὸ κατόρθωμα; τὴν προσαγωγὴν τῶν πρὸ τούτου στασιαζόντων; τὴν διδασκαλίαν; τὴν κατήχησιν; Ἡ γὰρ πρόσπτωσις αὕτη, καὶ τὸ ὑποκάτω αὐτοῦ, πᾶσιν ὕψους ἐστὶν ὑπόθεσις καὶ ῥίζα. Ἀπαλλάξας γὰρ αὐτοὺς ἀπονοίας καὶ κενοῦ τύφου, καὶ τῆς τῶν δαιμόνων πλάνης, ἑαυτῷ ὑπέταξεν. Οὕτω καὶ ἕτερος προφήτης δείκνυσιν αὐτὸν ᾑμαγμένον, οὕτω λέγων· Τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδώμ; ἐρύθημα ἱματίων αὐτοῦ ἐκ Βοσόρ; Οὐδαμοῦ ὅπλα ἐκεῖ, καὶ τόξα καὶ βέλη, ἀλλ' ἱμάτια. Παχύτερον μὲν τὸ ῥῆμα, πλὴν τούτου λεπτότερον· ὅμως καὶ ἐν τῇ παχύτητι,