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receiving grace. And the help is of the holy one of Israel our king. For the king of the true Israel who sees God is holy, being the same as the Lord whose is the help. The same help can be of the Lord as being wrought by him and of the holy one of Israel as enduring it. And in these things you will call the holy one of Israel the one sanctified in the mind to see him. And the phrase "our King" must be referred back to the Lord through hyperbaton, thus restoring it, so that the help is of the Lord our king and of the holy one of Israel. 889 Ps 88,20-23 The one who perceives spoken discourse, if he only perceives it or hears it, has the one speaking in hearing; but if he understands the things being reported, he perceives the speech of the one who offers it not by hearing but by the vision of the mind. Since, therefore, God was showing the things rather than reporting them, he speaks to those who through progress and perfection were called his sons not in hearing but in vision. Thus, indeed, it is also written concerning Israel, And the people saw the voice of the Lord. It should have been said, "Heard the voice of the Lord," but instead of this it is said, "He saw the voice," that is, he understood it. The prophets saw visions; for they were said to see not by perceiving certain sensible things apprehended by sight, but by encountering with the mind the beauty of intelligible realities. You spoke in a vision to your sons, I have laid help upon one that is mighty, calling the savior born from the root of Jesse "mighty." For truly in this one he laid help that is able to help all creation. And the mighty one upon whom he laid help is chosen from the people, exalted not according to his divinity but according to the flesh. For about him is also the saying, "Israel my chosen one, my soul has accepted him." For he is "chosen out from myriads," as in the Song of Songs. And according to this the Father exalted him, bestowing on him the name that is above every name. I have found David my servant; and since according to the flesh he happens to be from the seed of David, being able and sufficient by hand to teach all rational creation to serve me in this way; whence also with holy oil I have anointed him, having shown him to be at once high priest and king in all things (With holy oil, that is, anointed with the Holy Spirit, about which it is said, God, your God, has anointed you with the oil of gladness beyond your companions), since my hand shall help him, and my arm shall strengthen him. And the arm and hand of God is the divinity of the only-begotten; and it helps him, accomplishing wonderful and great works through him. The enemy shall not profit in him; instead of, the devil (for he knew no sin, neither was guile found in his mouth), thinking to profit in those things in which he is able to produce deceit and other wickedness. But neither shall any son of iniquity, having become so through lawlessness, be able to harm him by casting him into sin. And properly the word "profit" is used of the enemy instead of "accomplish." And in the Gospel, at least, the chief priests and Pharisees, taking counsel against Jesus and accomplishing nothing in their plotting against him, said to one another, "You see that you are profiting nothing; behold, the whole world has gone after him"—which is equivalent to accomplishing nothing. These things Didymus says, openly dividing the one Christ, even if I have somewhat avoided his obvious blasphemies. For he openly posits two persons and two sons, and leads to the doctrine of a pre-existence; therefore, it seems to me that the interpretation of those before him is more preferable for those who wish to think piously. And Eusebius also proceeds through reasonings almost similar to Didymus, to which he adds: "The one of the prophets, etc." 890a Ps 88,21-23 He says the one who is David, since according to the flesh he happens to be of the seed of David, being able and sufficient by hand; for the word "David" is understood in this way. I found and with holy oil I anointed him, since my hand shall help him, and my arm shall strengthen him. And the arm and hand of God is said to be the Son of God. For this one

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χάριν λαμβανόντων. εστι δὲ ἡ ἀντίληψις τοῦ ἁγίου ̓Ισραὴλ βασιλέως ἡμῶν. ὁ γὰρ βασιλεὺς τοῦ ἀληθινοῦ ̓Ισραὴλ τοῦ θεὸν ὁρῶντος αγιός ἐστιν, ὁ αὐτὸς ων τῷ κυρίῳ ου ἐστιν ἡ ἀντίληψις. ∆ύναται ἡ αὐτὴ ἀντίληψις τοῦ κυρίου ειναι ὡς ἐνεργουμένη ὑπ' αὐτοῦ καὶ τοῦ ἁγίου ̓Ισραὴλ ὡς ὑπομένοντος αὐτήν. αγιον δὲ ̓Ισραὴλ ἐν τούτοις ἐρεῖς τὸν ἁγιαζόμενον ἐν τῷ νῷ καθορᾶν αὐτόν. τὸ δὲ Βασιλεὺς ἡμῶν ἀνακτέον ἐπὶ τὸν κύριον τοῦ ὑπερβατοῦ ουτως ἀποκαθισταμένου, οτι τοῦ κυρίου βασιλέως ἡμῶν ἡ ἀντίληψις καὶ τοῦ ἁγίου ̓Ισραήλ. 889 Ps 88,20-23 ̔Ο ἀντιλαμβανόμενος προφορικοῦ λόγου εἰ μὲν αὐτὸ μόνον αισθοιτο αὐτοῦ η ἀκουστὸς ειη, ἐν ἀκοῇ λέγοντα εχει τὸν λαλοῦντα, εἰ δὲ νοοίη τὰ ἀπαγγελλόμενα, οὐκ ἀκοῇ ἀλλ' ὁράσει νοῦ ἀντιλαμβάνεται τῆς λαλίας τοῦ προσφέροντος αὐτήν. ἐπεὶ ουν θεὸς ἐδείκνυε τὰ πράγματα ετι μᾶλλον η ἀπαγγέλλων αὐτά, λαλεῖ τοῖς διὰ προκοπὴν καὶ τελειότητα χρηματίσασιν αὐτοῦ υἱοῖς οὐκ ἐν ἀκοῇ ἀλλ' ἐν ὁράσει. ουτω γοῦν καὶ περὶ τοῦ ̓Ισραὴλ ἀναγέγραπται Καὶ ὁ λαὸς ἑώρα τὴν φωνὴν κυρίου. δέον εἰπεῖν Ηκουσε τῆς φωνῆς κυρίου, ειρηται δὲ ἀντὶ τούτου τὸ ̔Εώρα τὴν φωνήν, τουτέστιν ἐνόει ταύτην. ὁράσεις ἑώρων οἱ προφῆται· οὐ γὰρ αἰσθητῶν τινων καὶ οψει καταληπτῶν ἀντιλαμβανόμενοι ὁρᾶν ἐλέγοντο, ἀλλὰ νῷ προσβάλλοντες κάλλει πραγμάτων νοητῶν. ̓Ελάλησας ἐν ὁράσει τοῖς υἱοῖς σου ̓Εθέμην βοήθειαν ἐπὶ δυνατόν, δυνατὸν λέγων τὸν ἐκ τῆς ῥίζης ̓Ιεσσαὶ γεγενημένον σωτῆρα. ἀληθῶς γὰρ ἐν τούτῳ βοήθειαν εθετο τὴν βοηθῆσαι τῇ κτίσει πάσῃ δυναμένην. εστι δὲ ὁ δυνατὸς ἐφ' ον εθετο βοήθειαν ἐκλεκτὸς ἐκ τοῦ λαοῦ, ὑψωθεὶς οὐ κατὰ τὴν θεότητα ἀλλὰ κατὰ τὴν σάρκα. περὶ αὐτοῦ γάρ ἐστι καὶ τὸ ̓Ισραὴλ ὁ ἐκλεκτός μου, προσεδέξατο αὐτὸν ἡ ψυχή μου. εστι γὰρ ̓Εκλελοχισμένος ἀπὸ μυριάδων, ὡς ἐν τῷ Αισματι τῶν ᾀσμάτων. καὶ κατὰ τοῦτο υψωσεν αὐτὸν ὁ πατήρ, χαρισάμενος αὐτῷ ονομα τὸ ὑπὲρ πᾶν ονομα. Ευρον ∆αυὶδ τὸν δοῦλόν μου· καὶ ἐπεὶ ἐκ σπέρματος ∆αυὶδ τυγχάνει τὸ κατὰ σάρκα, δυνατὸν καὶ ἱκανὸν χειρὶ τυγχάνοντα ἐπὶ τῷ πᾶσαν τὴν λογικὴν κτίσιν εἰς τὸ ουτως δουλεύειν μοι διδάξαι· οθεν καὶ ἐν ἐλαίῳ ἁγίῳ εχρισα αὐτόν, ἀρχιερέα καὶ βασιλέα αμα κατὰ πάντα ἀποδείξας ( ̓Εν ἐλαίῳ ἁγίῳ, τῷ πνεύματι τῷ ἁγίῳ δηλονότι κεχρισμένος, περὶ ου ειρηται Εχρισέ σε ὁ θεὸς ὁ θεός σου ελαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου), ἐπείπερ ἡ χείρ μου συναντιλήψεται αὐτῷ κατισχύοντος αὐτὸν τοῦ βραχίονός μου. βραχίων δὲ καὶ χεὶρ θεοῦ τοῦ μονογενοῦς ἡ θεότης· συναντιλαμβάνεται δὲ αὐτῷ, εργα παράδοξα καὶ μεγάλα δι' αὐτοῦ ἐπιτελοῦσα. Οὐκ ὠφελήσει ἐχθρὸς ἐν αὐτῷ· ἀντὶ τοῦ ὁ διάβολος (Οὐκ εγνω γὰρ ἁμαρτίαν οὐδ' εσχε δόλον ἐν τῷ στόματι αὐτοῦ), δοκῶν ὠφελεῖν ἐν οις αν ἀπάτην καὶ αλλην κακίαν ἐμποιεῖν δύνηται. ἀλλ' οὐδὲ υἱὸς ἀνομίας τις διὰ τοῦ ἀνομεῖν γεγονὼς δυνήσεται κακῶσαι αὐτὸν τῷ εἰς ἁμαρτίαν περιβαλεῖν. κυρίως δὲ τὸ ὠφελῆσαι ἐπὶ τοῦ ἐχθροῦ κεῖται ἀντὶ τοῦ ἀνύσαι. καὶ ἐν Εὐαγγελίῳ γοῦν οἱ βουλευόμενοι ἀρχιερεῖς καὶ Φαρισαῖοι κατὰ τοῦ ̓Ιησοῦ, μὴ ἀνύοντες ἐν τῷ συσκευάζεσθαι αὐτόν, πρὸς ἀλλήλους εφασκον Θεωρεῖτε οτι οὐκ ὠφελεῖτε οὐδέν· ιδε ὁ κόσμος ολος ὀπίσω αὐτοῦ ἀπῆλθεν- ισον τῷ μηδὲν ἀνύειν. Ταῦτα μὲν ὁ ∆ίδυμος, προφανῶς διαιρῶν τὸν ενα Χριστόν, εἰ καὶ ποσῶς τὰς προφανεῖς αὐτοῦ δυσφημίας ἐξέκλινα. δύο γὰρ πρόσωπα φανερῶς ὑφίστησι καὶ υἱοὺς δύο, καὶ εἰς τὸ τῆσδε προβιοτῆς ἀπάγει δόγμα· οθεν δοκεῖ μοι ἡ τῶν πρὸ αὐτοῦ ἑρμηνεία μᾶλλον αἱρετωτέρα ειναι τοῖς εὐσεβῶς νοεῖν βουλομένοις. καὶ Εὐσέβιος δὲ διὰ τῶν ὁμοίων ∆ιδύμῳ σχεδὸν πρόεισιν ἐνθυμημάτων οις ἐπιλέγει· ̔Ο μὲν τῶν προφητῶν κτλ. 890a Ps 88,21-23 Τὸν οντα ∆αυίδ φησιν, ἐπεὶ ἐκ σπέρματος ∆αυὶδ τὸ κατὰ σάρκα τυγχάνει, δυνατὸν καὶ ἱκανὸν χειρὶ τυγχάνοντα· εἰς τοῦτο γὰρ μεταλαμβάνεται ἡ ∆αυὶδ φωνή. ευρον καὶ ἁγίῳ ἐλαίῳ εχρισα αὐτόν, ἐπείπερ ἡ χείρ μου συναντιλήψεται αὐτῷ, κατισχύοντος αὐτὸν τοῦ βραχίονός μου. βραχίων δὲ καὶ χεὶρ θεοῦ ὁ θεοῦ υἱὸς ειρηται. ουτος γὰρ