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New? Perish the thought! But wishing to silence the ingratitude of the Jews. For both those and these have been given and have come to be from the same God; but I wish to establish this, that the Jew, by doing away with the prophecies concerning Christ, corrupts the greater part of the prophecies, and would not be able to show clearly the nobility of the Old, unless he were to accept the New. But that what was said is not about a human being is very clear to those who have understanding, both from its being said, Sit at my right hand, and from his being named Lord just like the Lord who is speaking, and from his having been begotten from the womb before the morning star, and from his being a priest according to the order of Melchizedek, and from its being said, With you is your dominion. But if another Jew appears to us again, wearing the mask of a Christian—I mean Paul of Samosata—it is possible to speak against him from the New as well. Nevertheless, so that we may not seem to be abandoning the present matters to go to another part of the battle-line, let us strike him from here. What then does he also say? That he was a mere man, he says, and that only from the time he was born of Mary does he have his existence. What then, tell me, will you say to that saying which states: From the womb before the morning star I have begotten you? And it is necessary to say the other things, which were said to the Jews, to his followers as well. And we are not to blame for this, but these men themselves who have a great affinity in their doctrines with them; therefore we shall also use the same weapons against them. For it is necessary to strike those who fight in the same way with the same missiles. What then does the sharing of the throne mean? For here equality of honor is shown, which is also sufficient to silence those who hold the opinions of Arius. For this reason Christ also, to the Jews who were saying that he is the son of David, added, saying: How then does David in the Spirit call him Lord, saying: The Lord said to my Lord: Sit at my right hand? And proceeding, Paul also raises the discourse concerning the economy, explaining more clearly, and gives a fatal blow to Marcion and Manichaeus, and to all who are sick with such things, saying: for he explains with his characteristic intelligence how he became a priest according to the order of Melchizedek. But let us return again to the subject at hand. The Lord said to my Lord: Sit at my right hand. Do you see the equality of honor? For where there is a throne, 55.268 it is a symbol of kingship; where there is one throne, there is equal honor of the same kingship. Wherefore Paul also said: He who makes his angels spirits, and his ministers a flame of fire. But to the Son: Your throne, O God, is for ever and ever. Thus also Daniel sees all creation standing by, both angels and archangels, but the Son of Man coming upon the clouds, and reaching the Ancient of Days. But if to say this offends some, let them hear that he sits at the right hand, and let them be freed from the offense. For just as we do not say he is greater than the Father, because he has the most honorable seat at the right hand; so you also must not say he is less and inferior, but of equal honor and equal. For this is what the sharing of the seat declares. Until I make your enemies a footstool for your feet. And who are the enemies? Hear what Paul says: Christ the firstfruits; then those who are Christ’s at his coming, then the end. For he must reign, until he has put all his enemies under his feet. 3. Do you see the harmony of the prophetic and apostolic words? For there it says, Until I make your enemies a footstool for your feet; but here, Until he has put all his enemies. But neither the "Until" there, nor the "Until" here, are limits of time. Since how does that prophecy stand, which says: His power,

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Καινήν· ἄπαγε· ἀλλὰ τὴν Ἰουδαίων ἀγνωμοσύνην ἐπιστομίσαι βουλόμενος. Καὶ γὰρ ἐκεῖνα καὶ ταῦτα ὑπὸ τοῦ Θεοῦ τοῦ αὐτοῦ δέδοται καὶ γεγένηται· ἀλλ' ἐκεῖνο κατασκευάσαι θέλω, ὅτι ὁ Ἰουδαῖος ἀνελὼν τὰς προφητείας τὰς περὶ Χριστοῦ, τὸ πλέον τῶν προφητειῶν λυμαίνεται μέρος, καὶ οὐκ ἂν ἔχοι δεῖξαι σαφῶς τὴν εὐγένειαν τῆς Παλαιᾶς, εἰ μὴ τὴν Καινὴν παραδέξαιτο. Ὅτι δὲ οὐ περὶ ἀνθρώπου τὰ εἰρημένα, καὶ ἐκ τοῦ λέγεσθαι, Κάθου ἐκ δεξιῶν μου, καὶ ἐκ τοῦ Κύριον ὀνομάζεσθαι ὁμοίως τῷ λέγοντι Κυρίῳ, καὶ ἐκ τοῦ ἐκ γαστρὸς πρὸ ἑωσφόρου γεγενῆσθαι αὐτὸν, καὶ ἐκ τοῦ ἱερέα αὐτὸν εἶναι κατὰ τὴν τάξιν Μελχισεδὲκ, καὶ ἐκ τοῦ λέγεσθαι, Μετὰ σοῦ ἡ ἀρχή σου, τοῖς νοῦν ἔχουσι κατάδηλόν ἐστι. Εἰ δὲ ἕτερος ἡμῖν Ἰουδαῖος ἀνακύπτει πάλιν πρόσωπον Χριστιανοῦ περιφέρων, Παῦλος ὁ Σαμοσατεὺς, λέγω, δυνατὸν μὲν καὶ πρὸς τοῦτον καὶ ἀπὸ τῆς Καινῆς λέγειν. Πλὴν ἀλλ' ἵνα μὴ δόξωμεν τὰ παρόντα ἀφέντες ἐφ' ἕτερον μέρος παρατάξεως ἰέναι, καὶ τοῦτον ἐντεῦθεν βάλλωμεν. Τί οὖν καὶ οὗτος λέγει; Ὅτι ἄνθρωπος ἦν, φησὶ, ψιλὸς, καὶ ἐξ οὗ γέγονεν ἐκ Μαρίας, ἐξ ἐκείνου τὴν ὕπαρξιν μόνον ἔχει. Τί οὖν, εἰπέ μοι, πρὸς ἐκείνην τὴν ῥῆσιν ἐρεῖς τὴν λέγουσαν· Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; ∆εῖ δὲ τὰ ἄλλα, ἅπερ πρὸς Ἰουδαίους εἴρηται, καὶ πρὸς τοὺς ἀπὸ τούτου εἰπεῖν. Καὶ τούτου οὐχ ἡμεῖς αἴτιοι, ἀλλ' αὐτοὶ οὗτοι οἱ πολλὴν τὴν συγγένειαν τῶν δογμάτων πρὸς αὐτοὺς ἔχοντες· ὅθεν καὶ τοῖς αὐτοῖς ὅπλοις κατὰ τούτων χρησόμεθα. Τοὺς γὰρ ὁμοίως πολεμοῦντας τοῖς αὐτοῖς βέλεσι βάλλειν δεῖ. Τί οὖν βούλεται ἡ κοινωνία τοῦ θρόνου; Ἐνταῦθα γὰρ τὸ ὁμότιμον δείκνυται, ὃ καὶ τοὺς τὰ Ἀρείου φρονοῦντας ἐπιστομίσαι ἱκανόν. ∆ιὰ τοῦτο καὶ ὁ Χριστὸς πρὸς τοὺς Ἰουδαίους λέγοντας, ὅτι υἱὸς τοῦ ∆αυΐδ ἐστιν, ἐπήγαγε λέγων· Πῶς οὖν ∆αυῒδ ἐν Πνεύματι Κύριον αὐτὸν καλεῖ, λέγων· Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου; Προϊὼν δὲ καὶ τὸν περὶ τῆς οἰκονομίας κινεῖ λόγον σαφέστερον ἑρμηνεύων ὁ Παῦλος, καὶ Μαρκίωνι καὶ Μανιχαίῳ, καὶ πᾶσι τοῖς τὰ τοιαῦτα νοσοῦσι καιρίαν δίδωσι πληγὴν, λέγων· ἑρμηνεύει γὰρ μετὰ τῆς αὐτῷ προσηκούσης συνέσεως, πῶς γέγονεν ἱερεὺς κατὰ τὴν τάξιν Μελχισεδέκ. Ἡμεῖς δὲ πάλιν ἐπὶ τὸ προκείμενον ἐπανίωμεν. Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου. Εἶδες τὸ ὁμότιμον; Ὅπου γὰρ θρόνος, 55.268 βασιλείας σύμβολον· ὅπου θρόνος εἷς, τῆς αὐτῆς βασιλείας ἰσοτιμία. ∆ιὸ καὶ ὁ Παῦλος ἔλεγεν· Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα. Πρὸς δὲ τὸν Υἱόν· Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος. Οὕτω καὶ ∆ανιὴλ ὁρᾷ τὴν μὲν κτίσιν ἅπασαν παρεστῶσαν, ἀγγέλους τε καὶ ἀρχαγγέλους, τὸν δὲ Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν, καὶ φθάνοντα ἕως τοῦ Παλαιοῦ τῶν ἡμερῶν. Εἰ δὲ τὸ οὕτως εἰπεῖν σκανδαλίζει τινὰς, ἀκουέτωσαν ὅτι ἐκ δεξιῶν κάθηται, καὶ ἀπαλλαττέσθωσαν τοῦ σκανδάλου. Ὥσπερ γὰρ ἡμεῖς μείζονα αὐτὸν τοῦ Πατρὸς οὐ λέγομεν, ἐπειδὴ τὴν ἐκ δεξιῶν ἔχει καθέδραν τὴν ἐντιμοτάτην· οὕτω μηδὲ σὺ ἐλάττω λέγε καὶ καταδεέστερον, ἀλλ' ὁμότιμον καὶ ἴσον. Τοῦτο γὰρ ἡ κοινωνία τῆς καθέδρας δηλοῖ. Ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Καὶ τίνες οἱ ἐχθροί; Ἄκουσον Παύλου λέγοντος· Ἀπαρχὴ Χριστός· ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ, εἶτα τὸ τέλος. ∆εῖ γὰρ αὐτὸν βασιλεύειν, ἄχρις οὗ ἂν θῇ πάντας τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ. γʹ. Εἶδες προφητικῶν καὶ ἀποστολικῶν ῥημάτων συμφωνίαν; Καὶ γὰρ ἐκεῖ μέν φησιν, Ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου· ἐνταῦθα δὲ, Ἄχρις οὗ ἂν θῇ πάντας τοὺς ἐχθροὺς αὐτοῦ. Ἀλλ' οὔτε ἐκεῖ τὸ Ἕως, οὔτε ἐνταῦθα τὸ Μέχρις, χρόνων ὅροι εἰσίν. Ἐπεὶ πῶς ἕστηκε τὸ προφητικὸν ἐκεῖνο, τὸ λέγον· Ἡ ἐξουσία αὐτοῦ,