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the cup that I am about to drink? And when they said, Yes, he said to them, You will indeed drink my cup, but to sit at my right hand and at my left is not mine to give, but it is for those for whom it has been prepared by my Father.” Then the apostle says, “God raised him from the dead,” as if he had need of the one who raised him. And that, he says, “an angel of the Lord appeared strengthening him, when he was in agony, and he sweat, and his sweat became for him like drops of blood, in the Gospel according to Luke, when he went away and prayed as he was about to be handed over.” “And again on the cross, he says, he said: Eli, Eli, lema sabachthani, that is, My God, my God, why have you forsaken me? And do you see, 3.169 he says, how he needs help?” But concerning his saying, “I am in the Father and the Father is in me” * and, “we two are one, that they also may be one,” * so that, therefore, he says being one is certainly not by nature, but by harmony. And not only this, but they also deny that he took on a human soul, preparing this very argument. For they confess that he had true flesh from Mary and everything that is in a human being except for a soul, so that when you hear about hunger or thirst or weariness or journeying, or sweat, or sleep or indignation and you say that he needed these things because of the incarnation, they will say to you later that flesh by itself does not do these things unless it has the soul. For in fact it is so. What then is it, he says, but that his divinity was in need, so that when they say his divinity was in need, they may show him to be foreign and alien to the true essence and nature of the Father. But I think that for everyone who has understanding, from one or two or five testimonies of the things wickedly devised among them and which are being refuted and overturned, * with all truth being proclaimed and clearly confirmed in the faith of orthodoxy, they will be refuted by the aforementioned who possess a divine mind, even if after these solutions they should bring forth a myriad other cleverly devised sayings. For from the few, the many will be solved, bearing the same force. 20. And I will begin first to speak from where they wickedly took to plant the root of their bitterness, from the saying spoken by Solomon, that “the Lord created me as the beginning of his ways for his works.” And nowhere at all has scripture confirmed, nor has any of the apostles mentioned this saying, to bring it forward in the name of Christ. Therefore it does not at all speak of the son of God, even if it says, “I wisdom have made counsel my dwelling, and I have called upon knowledge and understanding.” For how many wisdoms of God are spoken of figuratively? But one is the only-begotten, not spoken of figuratively 3.170 but in truth. For all things are the wisdom of God, and whatever is from God, is wisdom. But another is distinct and above all things, that is the only-begotten, who is not wisdom figuratively, but in truth, who is always with the Father, who is “the power of God and wisdom” according to what is written, “but to us Christ is the power of God and the wisdom of God,” “But the wisdom of the poor is despised,” and “since in the wisdom of God the world did not know God, it pleased him through the foolishness of the gospel to save those who believe,” and “God has made foolish the wisdom of this world,” and “God gave a heart to Solomon like the sand of the sea, and he was wiser than the sons of Enak,” and “God gave wisdom to Bezalel and God filled Uri with wisdom.” And there are many things to say about wisdom, and “what is the place of understanding, and where was wisdom found?” And so even if this celebrated wisdom says, “I wisdom have made counsel my dwelling, and I have called upon knowledge and understanding. Through me kings reign, and through me great ones are magnified, and potentates write justice, and tyrants rule the earth. I love those who love me, and those who seek me will find me; wealth and glory belong to me and

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ποτήριον ὃ μέλλω πίνειν; αὐτῶν δὲ φησάντων, ναί, ἔφη πρὸς αὐτούς, τὸ μὲν ποτήριόν μου πίεσθε, τὸ δὲ καθίσαι ἐκ δεξιῶν μου καὶ ἀριστερῶν οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ' οἷς ἡτοίμασται παρὰ τοῦ πατρός». εἶτά φησιν ὁ ἀπόστολος «ὁ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν», ὡς αὐτοῦ χρείαν ἔχοντος τοῦ ἐγείραντος αὐτόν. καὶ ὅτι, φησίν, «ἐφάνη ἄγγελος κυρίου ἐνισχύων αὐτόν, ὅτε ἐν ἀγωνίᾳ γέγονε, καὶ ἵδρωσε καὶ ὁ ἱδρὼς αὐτοῦ γέγονεν αὐτῷ ὡς θρόμβοι αἵματος, ἐν τῷ κατὰ Λουκᾶν εὐαγγελίῳ, ὅτε ἀπελθὼν ηὔχετο μέλλων παραδίδοσθαι». «καὶ πάλιν ἐν τῷ σταυρῷ, φησίν, ἔλεγεν· Ἠλί, Ἠλί, λημᾶ σαβαχθανί, τουτέστι, Θεέ μου, Θεέ μου ἵνα τί με ἐγκατέλιπες; καὶ ὁρᾷς, 3.169 φησίν, ὡς ἐπιδέεται βοηθείας;» ἀλλὰ περὶ τοῦ λέγειν «ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί» * καὶ τὸ «οἱ δύο ἕν ἐσμεν, ἵνα καὶ αὐτοὶ ἓν ὦσιν», * ὥστε οὖν τὸ ἓν εἶναι πάντως οὐ κατὰ φύσιν λέγει, ἀλλὰ κατὰ ὁμόνοιαν. οὐ μόνον δὲ τοῦτο, ἀλλὰ καὶ ἀρνοῦνται ψυχὴν αὐτὸν ἀνθρωπείαν εἰληφέναι, αὐτὸ τοῦτο προκατασκευάζοντες. σάρκα γὰρ ὁμολογοῦσιν ἀληθινὴν ἀπὸ Μαρίας αὐτὸν ἐσχηκότα καὶ πάντα ὅσα ἐστὶν ἐν τῷ ἀνθρώπῳ χωρὶς ψυχῆς, ἵνα ὅταν ἀκούσῃς περὶ πείνης ἢ δίψης ἢ καμάτου ἢ ὁδοιπορίας, ἢ ἱδρῶτος, ἢ ὕπνου ἢ ἐμβριμήσεως καὶ εἴπῃς ὅτι διὰ τὴν ἐνανθρώπησιν τούτων ἐπεδέετο, λέξουσί σοι ὕστερον ὅτι σὰρξ καθ' ἑαυτὴν ταῦτα οὐκ ἐνεργεῖ, ἐὰν μὴ ἔχῃ τὴν ψυχήν. καὶ γὰρ τῷ μὲν ὄντι οὕτως ἐστί. τί οὖν ἐστι, φησίν, ἀλλ' ὅτι ἡ θεότης αὐτοῦ ἐπεδέετο, ἵνα ὅταν εἴπωσι τὴν θεότητα αὐτοῦ ἐπιδεομένην, ξένον ἀποφάνωσιν αὐτὸν καὶ ἀλλότριον τῆς τοῦ πατρὸς οὐσίας τε καὶ φύσεως ἀληθινῆς. νομίζω δὲ παντὶ τῷ σύνεσιν κεκτημένῳ ἀπὸ μιᾶς ἢ δύο μαρτυριῶν ἢ πέντε τῶν κακῶς παρ' αὐτοῖς ἐπινενοημένων καὶ ἐλεγχομένων καὶ ἀνατρεπομένων, * τῆς πάσης ἀληθείας κηρυττομένης καὶ σαφῶς ἐν τῇ πίστει τῆς ὀρθοδοξίας βεβαιουμένης, ἐλεγχθήσονται παρὰ τοῖς προειρημένοις νοῦν θεϊκὸν κεκτημένοις, κἄν τε μετὰ ταύτας τὰς ἐπιλύσεις ἐπινενοημένας λέξεις μυρίας ἄλλας ἐνέγκωσιν. ἀπὸ γὰρ τῶν ὀλίγων αἱ πλεῖσται λυθήσονται τὴν ἴσην δύναμιν φέρουσαι. 20. Καὶ ἄρξομαι πρῶτον τοῦ λέγειν, ὅθεν διέλαβον κακῶς φυτεύειν τῆς πικρίας αὐτῶν ῥίζαν, ἀπὸ τοῦ λόγου τοῦ ὑπὸ Σολομῶντος εἰρημένου, ὅτι «κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ». καὶ οὐ πάντως που ἐβεβαίωσε γραφὴ οὐδὲ ἐμνήσθη τις τῶν ἀποστόλων τῆς λέξεως ταύτης, ἵνα παραγάγῃ αὐτὴν εἰς ὄνομα Χριστοῦ. ὥστε οὖν οὐ πάντως περὶ τοῦ υἱοῦ τοῦ θεοῦ λέγει, κἄν τε εἴπῃ ὅτι «ἐγὼ ἡ σοφία κατεσκήνωσα βουλὴν καὶ γνῶσιν, καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην». πόσαι γάρ εἰσι καταχρηστικῶς λεγόμεναι θεοῦ σοφίαι; μία δὲ ὁ μονογενής, οὐχὶ καταχρηστικῶς 3.170 λεγόμενος, ἀλλ' ἐν ἀληθείᾳ. τὰ πάντα γὰρ θεοῦ σοφία, καὶ ὅσα ἐστὶν ἀπὸ τοῦ θεοῦ, σοφία ἐστίν. ἄλλη δὲ ἰδιάζουσα καὶ ὑπὲρ πάντα οὖσα, τουτέστιν ὁ μονογενής, ὁ μὴ καταχρηστικῶς ὢν σοφία, ἀλλ' ἀληθείᾳ, ὁ σὺν πατρὶ ἀεὶ ὤν, ὁ «δύναμις ὢν θεοῦ καὶ σοφία» κατὰ τὸ γεγραμμένον «ἡμῖν δὲ Χριστὸς δύναμις θεοῦ καὶ θεοῦ σοφία», «ἔστι δὲ σοφία πένητος ἐξουθενημένη», καὶ «ἐπειδὴ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος τὸν θεόν, ηὐδόκησε διὰ τῆς μωρίας τοῦ εὐαγγελίου σῶσαι τοὺς πιστεύοντας», καὶ «ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου τούτου», καὶ «ἔδωκεν ὁ θεὸς καρδίαν τῷ Σολομῶντι ὡς τὸ χύμα τῆς θαλάσσης, καὶ ἐσοφίσατο ὑπὲρ τοὺς υἱοὺς Ἐνάκ», καὶ «ἔδωκεν ὁ θεὸς τῷ Βεσελεὴλ σοφίαν καὶ ἐνέπλησεν ὁ θεὸς σοφίας τὸν Οὐρί». Καὶ πολλά ἐστι περὶ σοφίας λέγειν, καὶ «ποῖος ἐστὶ τόπος φρονήσεως, καὶ ἡ σοφία πόθεν εὑρέθη;» κἄν τε οὖν αὕτη ἡ ᾀδομένη σοφία λέγῃ «ἐγὼ ἡ σοφία κατεσκήνωσα βουλὴν καὶ γνῶσιν, καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην. δι' ἐμοῦ βασιλεῖς βασιλεύουσι, καὶ δι' ἐμοῦ μεγιστᾶνες μεγαλύνονται, καὶ δυνάσται γράφουσι δικαιοσύνην, καὶ τύραννοι κρατοῦσι γῆς. ἐγὼ τοὺς ἐμὲ φιλοῦντας ἀγαπῶ, καὶ οἱ ἐμὲ ζητοῦντες εὑρήσουσί με πλοῦτος καὶ δόξα ἐμοὶ ὑπάρχει καὶ