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upright with the Lord his God, as the heart of David his father, and Solomon went after Astarte, the abomination of the Sidonians, and after their king, the idol of the sons of Ammon; and Solomon did evil in the sight of the Lord,” 7.3.11 and again, it adds next: “and the Lord raised up an adversary to Solomon, Hadad the Edomite.” What argument, then, would choose that one accused of so many and such things should dare to call God his Father, and that he should proclaim the God over all his own firstborn son? And how are these things said at one time as if about David himself, and at another as if about his seed? But neither would they apply to David, as will be clear to you on reflection. 7.3.12 Therefore we must seek another who is indicated in these words to be raised up from the seed of David. But no other such person is recorded to have been born from him, except for the one Savior and our Lord, Jesus the Christ of God, who alone of those who ever reigned from the seed of David has been proclaimed throughout the whole world as the Son of David according to his incarnation, confessedly; and his kingdom indeed remains and will remain, extending into the infinite age, though plotted against in countless ways, yet by a divine and superhuman power showing itself to be inspired and invincible in accordance with the prophecy concerning him. 7.3.13 But if you hear God swearing by his holy one, hear it as a father swearing by the Word of God, his holy and only-begotten Son, who pre-existed all ages, whom the voices previously cited by us have described as God in various ways, by whom his God and Father swears, as by a beloved, that he will glorify the one from the seed of David into the infinite age; which also happened when the Word, becoming flesh, both took up and deified the one from the seed of David. Wherefore he also proclaims him Son, saying: “I will be to him a Father, and he shall be to me a Son,” 7.3.14 and again: “And I will make him firstborn.” Therefore, from these things it is clearly stated that the firstborn Son of God would be from the seed of David, so that the Son of David is one and the same as the Son of God, and the Son of God is the same as the Son of David. Through which it was clearly prophesied that “the firstborn of all creation,” the Son of God himself, would become the son of man. 7.3.15 And this oracle is sealed by the scripture of the gospel, through which it says that Gabriel appeared to the holy virgin and said concerning our Savior: “He will be great and will be called Son of the Most High, and the Lord God will give him the throne of his father David, and he will reign over the house of Jacob for ever, and of his kingdom there will be no end.” 7.3.16 And a little after in the same gospel, Zacharias the father of John prophesies these things concerning the Christ: “Blessed be the Lord God of Israel, for he has visited and redeemed his people, and has raised up a horn of salvation for us in the house of his servant David, as he spoke by the mouth of his holy prophets from of old.” 7.3.17 But that our Savior and Lord Jesus the Christ of God, and no other human, received the eternal throne promised to David, the previously cited testimonies are sufficient to confirm, both that of Gabriel and that of Zacharias, through which it is also established that he was “of the seed of David according to the flesh.” 7.3.18 But for what reason the holy evangelists give the genealogy of Joseph, although our Savior was not from him, but from the Holy Spirit and the holy virgin, and how the mother of the Lord herself is also shown to be from the lineage and seed of David, having discussed these things in the first of our inquiries and solutions concerning the genealogy of our Savior, we refer the studious to those, as the present occasion urges us to another subject. 7. From Psalm 71. “O God, give your judgment to the king, and your righteousness to the king's son,” 7.3.19 and he adds next: “and he will endure with the sun, and before the moon, for all generations.

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εὐθεῖα μετὰ κυρίου τοῦ θεοῦ αὐτοῦ, καθὼς ἡ καρδία ∆αβὶδ τοῦ πατρὸς αὐτοῦ, καὶ ἐπορεύθη Σολομῶν ὀπίσω τῆς Ἀστάρτης, βδελύγματος Σιδωνίων, καὶ ὀπίσω τοῦ βασιλέως αὐτῶν, εἰδώλου υἱῶν Ἀμμών· καὶ ἐποίησεν Σολομῶν τὸ πονηρὸν ἐνώπιον κυρίου», 7.3.11 καὶ αὖθις ἑξῆς ἐπάγει· «καὶ ἤγειρεν κύριος σατὰν τῷ Σολομῶνι τὸν Ἄδερ τὸν Ἰδουμαῖον». τὸν δὲ ἐπὶ τοσούτοις καὶ τοιούτοις διαβεβλημένον τίς ἂν αἱρεῖ λόγος πατέρα τὸν θεὸν τολμᾶν ἐπιγράφεσθαι, καὶ τὸν ἐπὶ πάντων θεὸν υἱὸν ἑαυτοῦ πρωτότοκον ἀναγορεύειν αὐτόν; πῶς δὲ ταῦτα τοτὲ μὲν ὡς περὶ αὐτοῦ λέγεται τοῦ ∆αβίδ, τοτὲ δὲ ὡς περὶ σπέρματος αὐτοῦ; Ἀλλ' οὐδὲ τῷ ∆αβὶδ ἐφαρμόζοι ἄν, ὡς ἐπιστήσαντί σοι δῆλον ἔσται. 7.3.12 οὐκοῦν τὸν ἐκ σπέρματος ∆αβὶδ ἀναστήσεσθαι ἐν τούτοις δηλούμενον ἕτερον ζητητέον. ἀλλ' οὐδεὶς ἄλλος τοιοῦτος ἐξ αὐτοῦ γεγονὼς ἱστορεῖται, ἢ ὅτι γε εἷς ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ, ὃς μόνος τῶν πώποτε ἐκ σπέρματος ∆αβὶδ βεβασιλευκότων καθ' ὅλης ἀνηγόρευται τῆς οἰκουμένης υἱὸς ∆αβὶδ κατὰ τὴν ἔνσαρκον αὐτοῦ γένεσιν ὁμολογουμένως, καὶ τούτου γε μένει καὶ διαμενεῖ ἡ βασιλεία, εἰς τὸν ἄπειρον αἰῶνα παρατείνουσα, καίτοι μυρία μὲν ἐπιβεβουλευμένη, θείᾳ δὲ καὶ ὑπὲρ ἄνθρωπον δυνάμει τὸ ἔνθεον καὶ ἀήττητον τῇ περὶ αὐτοῦ προφητείᾳ ἀκολούθως ἐπιδεικνυμένη. 7.3.13 εἰ δὲ ὀμνύντα τὸν θεὸν ἀκούεις κατὰ τοῦ ἁγίου αὐτοῦ, ὡς πατρὸς ἄκουε ὀμνύντος κατὰ τοῦ θεοῦ λόγου τοῦ πάντων αἰώνων προϋφεστῶτος ἁγίου καὶ μονογενοῦς αὐτοῦ παιδός, ὃν ποικίλως ἐθεολόγησαν αἱ πρόσθεν ἡμῖν παρατεθεῖσαι φωναί, καθ' οὗ ὄμνυσιν ὁ θεὸς καὶ πατὴρ αὐτοῦ, ὡς κατὰ ἠγαπημένου, τὸν ἐκ σπέρματος ∆αβὶδ εἰς τὸν ἄπειρον αἰῶνα δοξάσειν· ὃ καὶ γέγονεν ὅτε ὁ λόγος, σὰρξ γενόμενος, τὸν ἐκ σπέρματος ∆αβὶδ ἀνείληφέν τε καὶ ἐθεοποίησεν. διὸ καὶ υἱὸν αὐτὸν ἀναγορεύει λέγων· «ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν», 7.3.14 καὶ πάλιν· «κἀγὼ πρωτότοκον θήσομαι αὐτόν». σαφῶς τοιγαροῦν ἐκ τούτων ὁ υἱὸς τοῦ θεοῦ ὁ πρωτότοκος ἐκ σπέρματος ἔσεσθαι ∆αβὶδ ἀνείρηται, ὥστε ἕνα καὶ τὸν αὐτὸν εἶναι τὸν υἱὸν τοῦ ∆αβὶδ τῷ θεοῦ υἱῷ καὶ τὸν υἱὸν τοῦ θεοῦ τῷ υἱῷ ∆αβίδ. δι' ὧν ἐναργῶς ὁ «πρωτότοκος πάσης κτίσεως», αὐτὸς ὁ υἱὸς τοῦ θεοῦ, υἱὸς ἀνθρώπου γενήσεσθαι προεφητεύετο. 7.3.15 καὶ τοῦτο δὲ τὸ λόγιον ἡ τοῦ εὐαγγελίου γραφὴ ἐπισφραγίζεται, δι' ὧν φησιν, ἐπιστάντα τὸν Γαβριὴλ τῇ ἁγίᾳ παρθένῳ φάναι περὶ τοῦ σωτῆρος ἡμῶν· «οὗτος ἔσται μέγας καὶ υἱὸς ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ κύριος ὁ θεὸς τὸν θρόνον ∆αβὶδ τοῦ πατρὸς αὐτοῦ, καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος». 7.3.16 καὶ μετὰ βραχέα δὲ ἐν τῷ αὐτῷ εὐαγγελίῳ Ζαχαρίας ὁ τοῦ Ἰωάννου πατὴρ τάδε περὶ τοῦ Χριστοῦ θεσπίζει· «εὐλογητὸς κύριος ὁ θεὸς τοῦ Ἰσραήλ, ὅτι ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ, καὶ ἤγειρεν κέρας σωτηρίας ἡμῖν ἐν οἴκῳ ∆αβὶδ τοῦ παιδὸς αὐτοῦ, καθὼς ἐλάλησεν διὰ στόματος τῶν ἁγίων ἀπ' αἰῶνος αὐτοῦ προφητῶν». 7.3.17 ἀλλ' ὅτι μὲν τὸν ἐπηγγελμένον τῷ ∆αβὶδ αἰώνιον θρόνον ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ καὶ οὐδὲ ἄλλος ἀνθρώπων ἀπείληφεν, ἱκαναὶ πιστώσασθαι αἱ προπαρατεθεῖσαι μαρτυρίαι, ἥ τε τοῦ Γαβριὴλ καὶ ἡ τοῦ Ζαχαρίου, δι' ὧν καὶ συνίσταται «ἐκ σπέρματος» γεγονὼς «∆αβὶδ κατὰ σάρκα». 7.3.18 τίνι δὲ λόγῳ τὸν Ἰωσὴφ γενεαλογοῦσιν οἱ ἱεροὶ εὐαγγελισταί, καίπερ μὴ ὄντος τοῦ σωτῆρος ἡμῶν ἐξ αὐτοῦ, ἀλλ' ἐξ ἁγίου πνεύματος καὶ τῆς ἁγίας παρθένου, ὅπως τε καὶ αὕτη ἡ τοῦ κυρίου μήτηρ ἀπὸ γένους καὶ σπέρματος ἀποδείκνυται εἶναι ∆αβίδ, ἐν τῷ πρώτῳ τῶν εἰς τὴν γενεαλογίαν τοῦ σωτῆρος ἡμῶν ζητημάτων καὶ λύσεων διειληφότες, ἐπ' ἐκεῖνα τοὺς φιλομαθεῖς ἀναπέμπομεν, ἐφ' ἑτέραν ἡμᾶς ὑπόθεσιν κατεπείγοντος τοῦ παρόντος καιροῦ. ζʹ. Ἀπὸ Ψαλμοῦ οαʹ. «Ὁ θεός, τὸ κρίμα σου τῷ βασιλεῖ δός, καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως», 7.3.19 καὶ ἑξῆς ἐπιλέγει· «καὶ συμπαραμενεῖ τῷ ἡλίῳ, καὶ πρὸ τῆς σελήνης γενεᾶς γενεῶν.