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but he will judge the lowly with judgment, and he will reprove the lowly of the earth. 7.3.29 and he will be girt with righteousness about his loins, and with truth wrapped about his sides. and the wolf will feed with the lamb, and the leopard will rest with the kid, and the calf and the lion will feed together. And there shall be the root of Jesse and he that rises to rule the nations, in him the nations will hope. And his rest will be honor.” 7.3.30 The Jesse who is shown here was the father of David. Therefore, just as in the prophecies before this it was said that he would come from the fruit and seed of David, and again from the seed of Solomon, in the same way here also, many years after the death not only of David but also of Solomon, it is prophesied that someone will come from the root of Jesse, and clearly also from that of David. 7.3.31 But the present discourse will resolve the doubt held among the Jews in former times concerning Solomon. At any rate, a very long time after the death of Solomon, Isaiah prophesies these things about another who is to appear from the root of Jesse and from the seed of David. 7.3.32 But that the things declared do not refer to any other than to our savior the Christ of God, who was born from the root of David and Jesse, I do not think anyone would doubt, paying attention both to the promise of the prophecy, which says, “And there shall be the root of Jesse and he that rises to rule the nations, in him the nations will hope,” and to the results shown in the case of our savior. 7.3.33 For he alone, after the resurrection from the dead, for which reason I think he was also called “he that rises,” ruled not the people of the Jews but all the nations, so that the oracle did not require interpretation, it being clearly manifest how in him the saying “in him the nations will hope” also reached its fulfillment, along with the other things. 7.3.34 But the things said as about animals and beasts, being tamed and putting away their wild and untamable nature at the advent of the one prophesied, could be allegorized with respect to the harsh and savage ways and beastly characters of men, which would be transformed from irrationality and beastliness through the teaching of Christ. 7.3.35 And these things could be allegorized clearly in this way, as one might also interpret tropologically the “root of Jesse” and “the rod” and “the flower” indicated through the prophecy, and as might be conceived his being girt “about his sides” with “righteousness” and “wrapped” “about his loins” with “truth.” 7.3.36 For as it is not possible to interpret these things otherwise than through an allegorical rendering alone, in the same way it follows that it is also necessary to understand the things concerning the animals named in these passages. 7.3.37 9. From Jeremiah. “Behold, the days are coming, says the Lord, and I will raise up to David a righteous rising, and a king will reign and will understand and will execute judgment and righteousness upon the earth. In his days Judah will be saved, and Israel will dwell securely, and this is the name which the Lord will call him, Josedek among the prophets.” “In that day, said the Lord, I will break the yoke from their neck, and I will tear apart their bonds, and they will no longer serve other gods, but they will serve the Lord their God, and David their king I will raise up for them.” 7.3.38 A very long time after the death of David and also of Solomon, Jeremiah also prophesies these things about the king who is to be raised up from the seed of David, whom he first calls a “rising,” and not simply so but a “righteous” one, as one who would be constituted from a sun of righteousness, about which we have treated in the proofs concerning the second cause, in which we demonstrated that the pre-existent Word of God, who used countless titles, is also named the sun of righteousness, citing the prophecy that says “but unto them that fear” me “shall the sun of righteousness arise.” 7.3.39 Therefore, just as a “sun of righteousness,” so also does the present oracle prophesy that a “righteous rising” will be raised up to David. And this same one

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ἀλλὰ κρινεῖ ταπεινῷ κρίσιν, καὶ ἐλέγξει τοὺς ταπεινοὺς τῆς γῆς. 7.3.29 καὶ ἔσται δικαιοσύνῃ ἐζωσμένος τὴν ὀσφὺν αὐτοῦ, καὶ ἀληθείᾳ εἰλημμένος τὰς πλευρὰς αὐτοῦ. καὶ συμβοσκηθήσεται λύκος μετὰ ἀρνός, καὶ παρδαλὶς συναναπαύσεται ἐρίφῳ, καὶ μοσχάριον καὶ λέων ἅμα βοσκηθήσονται. καὶ ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν. καὶ ἔσται ἡ ἀνάπαυσις αὐτοῦ τιμή.» 7.3.30 Ὁ δηλούμενος ἐνταῦθα Ἰεσσαὶ πατὴρ ἦν τοῦ ∆αβίδ. ὥσπερ οὖν ἐν ταῖς πρὸ ταύτης προφητείαις ἐκ καρποῦ καὶ σπέρματος ∆αβὶδ προελεύσεσθαι ἐλέγετο, καὶ πάλιν ἐκ σπέρματος Σολομών, τὸν αὐτὸν τρόπον κἀνταῦθα, πλείστοις ὕστερον τῆς τοῦ ∆αβὶδ οὐ μόνον ἀλλὰ καὶ τῆς τοῦ Σολομῶνος τελευτῆς ἔτεσιν, ἐκ ῥίζης Ἰεσσαὶ δῆλον δ' ὅτι καὶ ἐκ τῆς τοῦ ∆αβὶδ προελεύσεσθαί τις θεσπίζεται. 7.3.31 λύσει δὲ ὁ παρὼν λόγος τὴν ἐν τοῖς πρόσθεν νομιζομένην παρὰ Ἰουδαίοις περὶ τοῦ Σολομῶνος ἀμφιβολίαν. μετὰ πλεῖστον γοῦν τῆς τοῦ Σολομῶνος τελευτῆς χρόνον ταῦτα Ἡσαΐας περί τινος ἑτέρου προφητεύει μέλλοντος ἐκ ῥίζης Ἰεσσαὶ καὶ ἐκ σπέρματος ∆αβὶδ ἀναφανήσεσθαι. 7.3.32 ὅτι δὲ οὐδ' ἐφ' ἕτερον ἢ ἐπὶ τὸν ἡμέτερον σωτῆρα τὸν Χριστὸν τοῦ θεοῦ ἀνάγεται τὰ δηλούμενα, ἐκ ῥίζης γενόμενον ∆αβίδ τε καὶ Ἰεσσαί, οὐκ οἶμαί τινα ἀμφιβάλλειν, ἐπιστήσαντα τῇ τε ἐπαγγελίᾳ τῆς προρρήσεως, φασκούσῃ «καὶ ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν», καὶ τοῖς ἐπὶ τοῦ σωτῆρος ἡμῶν δεικνυμένοις ἀποτελέσμασιν. 7.3.33 μόνος γοῦν οὗτος μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν, δι' ἣν καὶ οἶμαι αὐτὸν «ἀνιστάμενον» ἐπικεκλῆσθαι, οὐ τοῦ Ἰουδαίων λαοῦ ἀλλὰ τῶν ἐθνῶν ἁπάντων ἦρξεν, ὡς μὴ δεδεῆσθαι τὸ λόγιον ἑρμηνείας, σαφῶς προδήλου καθεστῶτος, ὅπως εἰς αὐτὸν τέλος εἴληφεν μετὰ τῶν ἄλλων καὶ τὸ «ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν». 7.3.34 τὰ δ' ὡς περὶ ζῴων καὶ θηρίων, ἡμερουμένων καὶ τὸ ἄγριον ἦθος καὶ ἀτίθασον ἀποθησομένων ἐπὶ τῇ τοῦ προφητευομένου ἐπιδημίᾳ, λεγόμενα ἀλληγοροῖντ' ἂν ἐπὶ τρόπους ἀπηνεῖς καὶ ἀγρίους καὶ ἤθη ἀνδρῶν θηριώδη, διὰ τῆς τοῦ Χριστοῦ διδασκαλίας τῆς ἀλογίας καὶ θηριωδίας μεταθησόμενα. 7.3.35 ἀλληγοροῖντο δ' ἂν ταῦτα σαφῶς οὕτως, ὥς τις ἂν καὶ τὴν δηλουμένην διὰ τῆς προφητείας «ῥίζαν Ἰεσσαὶ» καὶ «τὴν ῥάβδον» καὶ «τὸ ἄνθος» τροπολογῶν ἑρμηνεύσειεν, καὶ ὡς ἂν ἐπινοηθείη «δικαιοσύνῃ» μὲν «τὰς πλευρὰς» ζωννύμενος, «ἀληθείᾳ» δὲ «τὴν ὀσφὺν» «εἰλημένος». 7.3.36 ὡς γὰρ οὐ δυνατὸν ἑτέρως ταῦτα ἢ διὰ μόνης ἀλληγορικῆς ἀποδόσεως ἑρμηνεύειν, τὸν αὐτὸν τρόπον ἕπεται καὶ τὰ περὶ τῶν κατὰ τοὺς τόπους ὀνομαζομένων ζῴων χρῆναι δεῖν ἐκλαμβάνειν. 7.3.37 θʹ. Ἀπὸ τοῦ Ἱερεμίου. «Ἰδοὺ ἡμέραι ἔρχονται, λέγει κύριος,καὶ ἀναστήσω τῷ ∆αβὶδ ἀνατολὴν δικαίαν, καὶ βασιλεύσει βασιλεὺς καὶ συνήσει καὶ ποιήσει κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς. ἐν ταῖς ἡμέραις αὐτοῦ σωθήσεται Ἰούδας, καὶ Ἰσραὴλ κατασκηνώσει πεποιθώς, καὶ τοῦτο τὸ ὄνομα ὃ καλέσει αὐτὸν κύριος, Ἰωσεδεκεὶμ ἐν τοῖς προφήταις.» «ἐν τῇ ἡμέρᾳ ἐκείνῃ, εἶπεν κύριος, συντρίψω τὸν ζυγὸν ἀπὸ τραχήλου αὐτῶν, καὶ τοὺς δεσμοὺς αὐτῶν διαρρήξω, καὶ οὐκ ἐργῶνται ἔτι θεοῖς ἑτέροις, ἀλλὰ ἐργῶνται κυρίῳ τῷ θεῷ αὐτῶν, καὶ τὸν ∆αβὶδ βασιλέα αὐτῶν ἀναστήσω αὐτοῖς». 7.3.38 Μετὰ πλεῖστον τῆς τελευτῆς τοῦ ∆αβὶδ ἀλλὰ καὶ τοῦ Σολομῶνος χρόνον ταῦτα καὶ Ἱερεμίας περὶ τοῦ μέλλοντος ἐκ σπέρματος ἀναστήσεσθαι ∆αβὶδ βασιλέως θεσπίζει, ὃν πρῶτον μὲν «ἀνατολὴν» καλεῖ, καὶ οὐχ ἁπλῶς ἀλλὰ «δικαίαν», ὡς ἂν ἐξ ἡλίου δικαιοσύνης συστησόμενον, περὶ οὗ διειλήφαμεν ἐν ταῖς περὶ τοῦ δευτέρου αἰτίου ἀποδείξεσιν, ἐν αἷς τὸν προόντα τοῦ θεοῦ λόγον μυρίαις κεχρημένον ἐπωνυμίαις καὶ ἥλιον δικαιοσύνης ὀνομάζεσθαι ἀπεδείκνυμεν, τὴν φάσκουσαν προφητείαν «τοῖς» δὲ «φοβουμένοις» με «ἀνατελεῖ» «ἥλιος δικαιοσύνης» παραθέμενοι. 7.3.39 ὥσπερ οὖν «ἥλιον δικαιοσύνης», οὕτως καὶ «ἀνατολὴν δικαίαν» ὁ λόγος ἐπὶ τοῦ παρόντος ἀναστήσειν τῷ ∆αβὶδ προφητεύει. τὸν αὐτὸν δὲ τοῦτον