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He foretells a king who understands and performs "judgment and righteousness upon the earth." Then he also calls him by the same name as David who had died long before; 7.3.40 for pay careful attention to the "and I will raise up to David a righteous branch" above, and to what is added at the end, "and I will raise up to him David his king." But to whom "to him" if not to David? For he said that to him he would raise up the righteous branch. 7.3.41 And Zechariah also, prophesying about the same one, likewise calls him a branch, saying: "Behold a man, branch is his name, and from under him righteousness will branch out," and again: "I will call my servant, the branch." But after the times of Jeremiah, and even after the times of Zechariah, no such man arose for those of the circumcision as to be called a righteous branch and a king who understands and performs "judgment and righteousness upon the earth." 7.3.42 But if anyone should say that by these words Jesus the son of Jozadak is signified, it must be said that his argument does not stand; for he was neither from the family of David nor did he reign as a king. 7.3.43 How then can "and I will raise up to him David the king" apply to him, since he was of the tribe of Levi, of the high priestly order, and of a different family than David, and is not recorded as having been a king at all? So if no other such person is found, it is time to confess that the one prophesied even through these things is none other than our savior and lord, who in other places is also proclaimed "light of the world" and "light of the nations." 7.3.44 He himself, therefore, would be the one prophesied here, and the prophecy stands as true; for he alone from the seed of David, bearing the same name as his forefather in meaning since it is interpreted "mighty in hand," preached "judgment and righteousness" to all upon the earth through his teaching, and he alone of all who have ever lived did not reign over a part of the world, but over all the earth, and he alone caused righteousness to spring up, in accordance with what is also said about him in the psalm: "In his days righteousness will spring up and abundance of peace." 7.3.45 But the "Judah" who will be saved and the "Israel" "in his days" are all those of the people of the circumcision who have come to piety through him, both his apostles and disciples and evangelists, or also all those who keep safe "the Jew who is one inwardly" and the true Israel, the one who "sees God" in spirit, 7.3.46 "For he is not a Jew who is one outwardly," says the apostle, "nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the Spirit, not in the letter, whose praise is not from men but from God." Therefore he says that these who through the calling of Christ bear "the Jew who is one inwardly" and the true Israel will be called by another name, not that of Jew nor that of Israel, but by a certain foreign name besides these. 7.3.47 "For this," he says, "is the name by which the Lord will call them, Josedekim," which is interpreted "the righteous of God." But I suggest that perhaps the name is formed from Joshua; for the disciples of Jesus are called Josedekim by God, being addressed more Hellenically among men by the title derived from Christ, but in the Hebrew language both among them and the prophets, they are called from Jesus, as if saved through him, Josedekim. 7.3.48 Wherefore it has been said: "and this is the name by which the Lord will call them, Josedekim, in the prophets." The people therefore, he says, who are to come through the one prophesied ... being Judah and Israel in spirit, will be named from Joshua, Josedekim. And by this name, he says, they will be called not among men, but by God himself and by his prophets. 7.3.49 For pay careful attention to the word that says: "and this is the name by which the Lord will call them, Josedekim, in the prophets." And the name is translated, as I said, into the Greek language as "the righteous of God." 7.3.50 And when these have been saved in this way, the old and heavy of the bitter

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βασιλέα συνιέντα καὶ ποιοῦντα «κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς» προαγορεύει. εἶτα καὶ ὁμωνύμως τὸν αὐτὸν καλεῖ τῷ πάλαι πρότερον τετελευτηκότι ∆αβίδ· 7.3.40 πρόσσχες γὰρ ἐπιμελλῶς τῷ ἀνωτέρω μὲν «καὶ ἀναστήσω τῷ ∆αβὶδ ἀνατολὴν δικαίαν», ἐπὶ τέλει δὲ ἐπιφερομένῳ τῷ «καὶ τὸν ∆αβὶδ βασιλέα αὐτοῦ ἀναστήσω αὐτῷ». τίνι δὲ «αὐτῷ» ἢ τῷ ∆αβίδ; τούτῳ γὰρ ἔφησεν ἀναστήσειν τὴν ἀνατολὴν τὴν δικαίαν. 7.3.41 καὶ ὁ Ζαχαρίας δὲ περὶ τοῦ αὐτοῦ προφητεύων ὁμοίως ἀνατολὴν αὐτὸν καλεῖ, λέγων· «ἰδοὺ ἀνήρ, ἀνατολὴ ὄνομα αὐτῷ, καὶ ὑποκάτωθεν αὐτοῦ ἀνατελεῖ δικαιοσύνη», καὶ πάλιν· «καλέσω τὸν δοῦλόν μου ἀνατολήν». ἀλλ' οὐδείς γε μετὰ τοὺς Ἱερεμίου χρόνους ἀλλ' οὐδὲ μετὰ τοὺς τοῦ Ζαχαρίου τοιοῦτος ἀνέστη τοῖς ἐκ περιτομῆς, ὡς ἀνατολὴ δικαία κληθῆναι καὶ συνιὼν βασιλεὺς καὶ ποιῶν «κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς». 7.3.42 εἰ δὲ λέγοι τις διὰ τούτων Ἰησοῦν τὸν τοῦ Ἰωσεδὲκ δηλοῦσθαι, λεκτέον ὅτι οὐ συνέστηκεν ὁ λόγος αὐτῷ· οὔτε γὰρ ἀπὸ γένους ∆αβὶδ οὗτος ἦν οὔτε ὡς βασιλεὺς ἐβα σίλευσεν. 7.3.43 πῶς δὲ ἐπ' ἐκεῖνον δύναται ἁρμόττειν τὸ «καὶ τὸν ∆αβὶδ βασιλέα ἀναστήσω αὐτῷ», ὁπότε φυλῆς μὲν ἦν Λευὶ τάξεως δ' ἀρχιερατικῆς καὶ γένους ἑτέρου παρὰ τὸν ∆αβίδ, βασιλεὺς δ' οὐδαμῶς γεγονὼς ἱστορεῖται; ὥστε εἰ μηδεὶς ἕτερος εὑρίσκοιτο τοιοῦτος, ὥρα τὸν προφητευόμενον καὶ διὰ τούτων ὁμολογεῖν μόνον εἶναι τὸν σωτῆρα καὶ κύριον ἡμῶν, τὸν καὶ ἐν ἑτέροις «φῶς τοῦ κόσμου» καὶ «φῶς τῶν ἐθνῶν» ἀνηγορευμένον. 7.3.44 αὐτὸς τοιγαροῦν εἴη ἂν κἀνταῦθα ὁ προφητευόμενος, καὶ συνέστηκεν ἀψευδὴς ἡ πρόρρησις· μόνος γὰρ ἐκ σπέρματος ∆αβὶδ ὁμωνύμως τῷ προπάτορι κατὰ διάνοιαν ἐπεὶ ἑρμηνεύεται «δυνατὸς χειρί» χρηματίσας, «κρίμα καὶ δικαιοσύνην» διὰ τῆς αὐτοῦ διδασκαλίας τοῖς ἐπὶ γῆς ἅπασιν ἐκήρυξεν, καὶ μόνος τῶν πώποτε οὐκ ἐπὶ μέρους ἐβασίλευσεν τῆς οἰκουμένης, ἀλλ' ἐπὶ πᾶσαν τὴν γῆν καὶ μόνος ἀνέτειλεν δικαιοσύνην, ἀκολούθως καὶ τῷ ἐν ψαλμῷ περὶ αὐτοῦ λεγομένῳ· «ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης». 7.3.45 «Ἰούδας» δὲ σωθησόμενος καὶ «Ἰσραὴλ» «ἐν ταῖς ἡμέραις αὐτοῦ» πάντες εἰσὶν οἱ τῇ δι' αὐτοῦ θεοσεβείᾳ προσεληλυθότες τοῦ ἐκ περιτομῆς λαοῦ, ἀπόστολοί τε αὐτοῦ καὶ μαθηταὶ καὶ εὐαγγελισταί, ἢ καὶ πάντες οἱ «τὸν ἐν κρυπτῷ Ἰουδαῖον» καὶ τὸν ἀληθινὸν Ἰσραήλ, τὸν κατὰ διάνοιαν «ὁρῶντα θεόν», ἀποσῴζοντες 7.3.46 «οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν» φησὶν ὁ ἀπόστολος, «οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή, ἀλλ' ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλ' ἐκ τοῦ θεοῦ». τούτους οὖν διὰ τῆς τοῦ Χριστοῦ κλήσεως «τὸν ἐν κρυπτῷ Ἰουδαῖον» καὶ τὸν ἀληθῶς Ἰσραὴλ φέροντας ἑτέρῳ φησὶν κληθήσεσθαι ὀνόματι, οὐχὶ δὲ τῷ τοῦ Ἰουδαίου οὐδὲ τῷ τοῦ Ἰσραὴλ ἀλλὰ ξένῳ τινὶ παρὰ ταῦτα. 7.3.47 «τοῦτο», γάρ φησιν, «τὸ ὄνομα, ὃ καλέσει αὐτοὺς κύριος, Ἰωσεδεκείμ», ὅπερ ἑρμηνεύεται «οἱ τοῦ θεοῦ δίκαιοι». ἐφίστημι δὲ μήποτε πεποιημένον ἐστὶν τοὔνομα ἀπὸ τοῦ Ἰωσουέ· Ἰωσεδεκεὶμ γὰρ παρὰ τῷ θεῷ οἱ τοῦ Ἰησοῦ μαθηταὶ κέκληνται, παρὰ ἀνθρώποις μὲν ἑλληνικώτερον προσαγορευόμενοι ἀπὸ τῆς τοῦ Χριστοῦ παρωνυμίας, κατὰ δὲ τὴν Ἑβραίων φωνὴν καὶ παρ' αὐτοῖς καὶ τοῖς προφήταις ἀπὸ τοῦ Ἰησοῦ, ὡς ἂν δι' αὐτοῦ σεσωσμένοι, Ἰωσεδεκείμ. 7.3.48 διὸ λέλεκται· «καὶ τοῦτο τὸ ὄνομα ὃ καλέσει αὐτοὺς κύριος, Ἰωσεδεκεὶμ ἐν τοῖς προ φήταις». ὁ δὴ οὖν μέλλων, φησίν, διὰ τοῦ προφητευομένου ... λαός, κατὰ διάνοιαν Ἰούδας ὄντες καὶ Ἰσραήλ, ὀνομασθήσονται ἀπὸ τοῦ Ἰωσουὲ Ἰωσεδεκείμ. καὶ τούτῳ γε, φησίν, κληθήσονται τῷ προσρήματι οὐ παρὰ ἀνθρώποις, ἀλλὰ παρ' αὐτῷ τῷ θεῷ καὶ παρὰ τοῖς προφήταις αὐτοῦ. 7.3.49 ἐπιμελῶς γὰρ πρόσσχες τῷ λόγῳ φήσαντι· «καὶ τοῦτο τὸ ὄνομα ὃ καλέσει αὐτοὺς κύριος, Ἰωσεδεκεὶμ ἐν τοῖς προφήταις». μεταλαμβάνεται δέ, ὡς ἔφην, τοὔνομα εἰς τὴν Ἑλλήνων φωνὴν «οἱ τοῦ θεοῦ δίκαιοι». 7.3.50 τούτων δὲ οὕτως σωθησομένων, τὸν παλαιὸν καὶ βαρὺν τῶν πικρῶν