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a royal judgment has been ordained by your Spirit, so that from the succession of Solomon the Savior of the world might be born according to the flesh. This your judgment, therefore, O God, bestow now upon the king, that is, Solomon, so that the words might proceed through deeds; and to the king himself grant the declared judgment, but your righteousness to the son of the king, who is to come forth from his seed; so that the one who is born of the spirit and his successor, having received your righteousness, "may judge your people with righteousness, and your poor with judgment." And these things, if indeed the inscription according to the Seventy, which reads, "For Solomon," should be referred to the person of Solomon himself; but if, according to the other interpreters, the prophecy is said to be of Solomon, we shall say that Solomon himself, filled with the Spirit, presents three persons through these words: God, to whom he sends up the prayer, and the king, whom he was persuaded reigns over all things, that is, the Son 23.793 of God; and a third, the man whom he assumed, born from the seed of David and from Solomon himself, being another besides the king who appeared through the psalm: "But I was appointed king by him on Zion his holy mountain, proclaiming the decree of the Lord. The Lord said to me: You are my Son; today I have begotten you. Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession." For having been clearly established through these things, he hears from the Father: "You are my Son; today I have begotten you. Ask of me, and I will give you the nations for your inheritance." And Solomon himself also knows the Son of God, calling him wisdom, in those passages where he says these things in Proverbs from his own person: "I, Wisdom, have made counsel my dwelling, and I have called upon knowledge and understanding. Through me kings reign;" and what follows: "The Lord created me as the beginning of his ways for his works. Before the age he established me, before the mountains were settled; and before all hills he begets me." The offspring of God, therefore, is wisdom and his Only-begotten Son; and concerning him Solomon sends up the present prayer, saying: "O God, give your judgment to the king," clearly meaning, to your Only-begotten Word. For since you judged that he should appear on earth, so that he might reign not only over those in heaven but also over those on earth, let this judgment now be brought to completion; and give your righteousness to the son of the king, O God; the son of the king here being understood as the one according to the flesh from the seed of David, whom the pre-existing Word of God formed for himself from the Holy Spirit and the holy Virgin; whom I think Solomon also alludes to in Proverbs through what he writes, saying: "Who has ascended into heaven and descended? Who has gathered the winds in his bosom? Who has wrapped up the waters in a garment? Who has established all the ends of the earth? What is his name, and what is the name of his Son?" For thus the others have interpreted; Aquila saying: "What is his name, and what is the name of his Son?" and Theodotion likewise: "What is his name, and what is the name of his Son?" For clearly, in these things, having established the earth, and having descended and ascended into heaven, and having done the other things that require careful interpretation, there could be no one other than the Son of God, who, teaching these very things, said: "No one has ascended into heaven except he who descended from heaven, the Son of Man;" But his Son mentioned here would be the one understood according to the flesh, which he assumed, having come from the seed of David and Solomon. But since the children of the Jews will refer the aforementioned words of the Proverbs to the God over all, not knowing the Son of God, it must be shown to them from the preceding texts that Scripture clearly and explicitly presents the Son of God, saying: "What is his name, and what is the name of his Son?" But the word saying in the

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κρίμα βασιλικὸν ἐκ σοῦ Πνεύματος διατέτακται, ὡς ἂν ἐκ τῆς Σολομῶντος διαδοχῆς ὁ τὸ κόσμου Σωτὴρ κατὰ σάρκα γεννηθείη. Τοῦτο οὖν τὸ κρίμα σου, ὁ Θεὸς, ἤδη ποτὲ δώρησαι τῷ βασιλεῖ, δηλαδὴ τῷ Σολομῶντι, ὡς ἂν δι' ἔργων χωρήσειαν οἱ λόγοι· καὶ αὐτῷ μὲν τῷ βασιλεῖ τὸ δηλωθὲν κρίμα παράσχου, τὴν δὲ δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως, τῷ μέλλοντι ἐκ σπέρματος αὐτοῦ προελεύσεσθαι· ἵν' ὁ γεννώμενος ὁ ἐκ πνεύματος καὶ διάδοχος αὐτοῦ, ὑποδεξάμενος τὴν σὴν δικαιοσύνην, «διακρίνῃ τὸν λαόν σου ἐν δικαιοσύνῃ, καὶ τοὺς πτωχούς σου ἐν κρίσει.» Καὶ ταῦτα μὲν, εἴπερ εἰς αὐτοῦ προσώπου τοῦ Σολομῶντος ἀναφέροιτο ἡ προγραφὴ κατὰ τοὺς Ἑβδομήκοντα φέρουσα, «εἰς Σολομῶντα·» εἰ δὲ κατὰ τοὺς λοιποὺς ἑρμηνευτὰς τοῦ Σολομῶντος εἶναι λέγοιτο ἡ προφητεία, φήσομεν, ὅτι αὐτὸς ὁ Σολομὼν, Πνεύματος πληρωθεὶς, τρία διὰ τούτων παρίστησι πρόσωπα· τὸν Θεὸν, ᾧ τὴν εὐχὴν ἀναπέμπει, καὶ τὸν βασιλέα, ὃν πέπειστο βασιλεύειν τῶν ὅλων, δηλαδὴ τὸν Υἱὸν 23.793 τοῦ Θεοῦ· καὶ τρίτον ὃν ἀνείληφεν ἄνθρωπον ἐκ σπέρματος ∆αυῒδ ἐξ αὐτοῦ τε τοῦ Σολομῶντος γεννώμενον, ἕτερον ὄντα παρὰ τὸν βασιλέα τὸν διὰ τοῦ ψαλμοῦ φάντα· «Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος ἅγιον αὐτοῦ, διαγγέλλων τὸ πρόσταγμα Κυρίου. Κύριος εἶπε πρὸς μέ· Υἱός μου εἶ σύ· ἐγὼ σήμερον γεγέννηκά σε. Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς.» ∆ιὰ τούτων γὰρ σαφῶς καταστὰς, ἀκούει πρὸς τοῦ Πατρός· «Υἱός μου εἶ σύ· ἐγὼ σήμερον γεγέννηκά σε. Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου.» Οἶδε δὲ καὶ αὐτὸς ὁ Σολομὼν τὸν Υἱὸν τοῦ Θεοῦ, σοφίαν ὀνομάζων αὐτὸν, ἐν οἷς ἐξ αὐτοῦ προσώπου ἐν Παροιμίαις τάδε φησίν· «Ἐγὼ ἡ Σοφία κατεσκήνωσα βουλὴν, καὶ γνῶσιν καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην. ∆ι' ἐμοῦ βασιλεῖς βασιλεύουσι·» καὶ ἑξῆς· «Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ. Πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με, πρὸ τοῦ ὄρη ἑδρασθῆναι· πρὸ δὲ πάντων βουνῶν γεννᾷ με.» Γέννημα τοίνυν τοῦ Θεοῦ ἡ σοφία καὶ ὁ Υἱὸς αὐτοῦ ὁ Μονογενής· καὶ περὶ αὐτοῦ τὴν παροῦσαν εὐχὴν ἀναπέμπει ὁ Σολομὼν φάσκων· «Ὁ Θεὸς, τὸ κρίμα σου τῷ βασιλεῖ δὸς,» δῆλον δ' ὅτι τῷ Μονογενεῖ Λόγῳ σου. Ἐπειδὴ γὰρ ἔκρινας αὐτὸν ἐπὶ γῆς ὀφθῆναι, ἵνα μὴ μόνον τῶν κατ' οὐρανῶν, ἀλλὰ καὶ τῶν ἐπὶ γῆς βασιλεύῃ, τοῦτο τὸ κρίμα ἤδη ποτὲ ἐπὶ πέρας ἀγέσθω· καὶ τὴν δικαιοσύνην δὲ τὴν σὴν τῷ υἱῷ τοῦ βασιλέως δὸς, ὁ Θεός· υἱοῦ βασιλέως ἐνταῦθα τοῦ κατὰ σάρκα νοουμένου ἐκ σπέρματος ∆αυῒδ, ὃν αὐτὸς ἑαυτῷ ὁ προὼν τοῦ Θεοῦ Λόγος ἐξ ἁγίου Πνεύματος καὶ τῆς ἁγίας Παρθένου συνεστήσατο· ὃν καὶ ἐν Παροιμίαις αἰνίττεσθαι τὸν Σολομῶντα ἡγοῦμαι δι' ὧν γράφει λέγων· «Τίς ἀνέβη εἰς τὸν οὐρανὸν καὶ κατέβη; Τίς συνήγαγεν ἀνέμους ἐν κόλπῳ; Τίς συνέστρεψεν ὕδωρ ἐν ἱματίῳ; Τίς ἐκράτησε πάντων τῶν ἄκρων τῆς γῆς; Τί ὄνομα αὐτῷ, καὶ τί ὄνομα τῷ Υἱῷ αὐτοῦ;» Οὕτω γὰρ ἡρμήνευσαν οἱ λοιποί· ὁ μὲν Ἀκύλας εἰπών· «Τί ὄνομα αὐτῷ, καὶ τί ὄνομα τῷ Υἱῷ αὐτοῦ;» καὶ ὁ Θεοδοτίων ὁμοίως· «Τί ὄνομα αὐτῷ, καὶ τί ὄνομα τῷ Υἱῷ αὐτοῦ;» Σαφῶς γὰρ ἐν τούτοις μὲν κρατήσας τῆς γῆς, καὶ καταβεβηκὼς καὶ ἀνελθὼν εἰς οὐρανὸν, τά τε λοιπὰ δεόμενα τῆς κατὰ σχολὴν ἑρμηνείας πεποιηκὼς, οὐδεὶς ἂν γένοιτο ἕτερος τοῦ Υἱοῦ τοῦ Θεοῦ, ὃς αὐτὰ δὴ ταῦτα διδάσκων ἔλεγεν· «Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς ὁ Υἱὸς τοῦ ἀνθρώπου·» Ὁ δ' ἐνταῦθα λεγόμενος αὐτοῦ Υἱὸς εἴη ἂν ὁ κατὰ σάρκα νοούμενος, ἣν ἀνείληφεν ἐκ σπέρματος ∆αυῒδ καὶ Σολομῶντος γενομένην. Ἀλλ' ἐπεὶ Ἰουδαίων παῖδες τὰς προκειμένας τῶν Παροιμιῶν φωνὰς εἰς τὸν ἐπὶ πάντων Θεὸν ἀνάξουσιν, οὐκ εἰδότες τὸν Υἱὸν τοῦ Θεοῦ, δεικτέον αὐτοῖς ἐκ τῶν προκειμένων ὡς Υἱὸν Θεοῦ, σαφῶς καὶ διαῤῥήδην παρίστησιν ἡ Γραφὴ λέγουσα· «Τί ὄνομα αὐτῷ, καὶ τί ὄνομα τῷ Υἱῷ αὐτοῦ;» Φάσκων δὲ ὁ λόγος ἐν τῷ