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First, that the fifth edition agrees with the Seventy, as it also says: Because you, Lord, are my hope; you have made the Most High your refuge; second, that the Hebrew word, containing Elion, signifies the Most High. For we find it stated in the 50th psalm, "I will cry to God Most High;" where instead of "the Most High," the Hebrew has Elion, as in the present case. Therefore, one must not twist the truth by forcing it. And otherwise, if according to Aquila it is said to the Lord himself, "Because you, Lord, are my hope; I have made your dwelling most high;" or according to 23.1152 Symmachus, "For you, Lord, are my fearlessness; you have set your dwelling most high;" and the word is referred, as the children of the Jews might think, to the God of all, how then does it connect with what follows according to Aquila, "Evil shall not be brought against you, and affliction will not draw near your tent; for he will command his angels concerning you to guard you in all your ways. On their palms they will lift you up, lest your foot stumble on a stone;" and according to Symmachus, after, "You, Lord, are my fearlessness; you have set your dwelling most high;" how is it added, "Evil shall not prevail against you, nor affliction draw near your tent. For he will command the angels concerning you to guard you in all your ways. On their hands they will bear you, lest your foot strike a stone"? For how would it not be most impious of all to say these things to the God of all? For who is it that commands his angels concerning the God of all, to guard him in all his ways? Or how will they bear the God over all on their hands, lest his foot strike a stone? But you see how the word does not permit these things to be referred to the person of the God over all; since not even the preceding from, "For he will deliver you from the snare of the fowlers, from a troublesome word. He will overshadow you with his shoulders, and under his wings you will hope," and what follows these. But if someone were to take these things as referring to the Christ of God, and here called Lord, as indeed he is also named in other places, he would not stray from the truth; since also the Apostle says, "One God, from whom are all things, and one Lord, through whom are all things;" and again, "One Lord," he says, "one faith, one baptism. One God who is over all and through all and in all." And two Lords were also explicitly named by David in, "The Lord said to my Lord: Sit at my right hand, until I make your enemies your footstool;" but also Moses, saying, "The Lord rained down on Sodom and Gomorrah brimstone and fire from the Lord," would be of the same opinion; as indeed also in what he said, "When the Most High divided the nations, his people Jacob became the Lord's portion;" for he clearly seems to know the Most High and the Lord; the Most High as the one distributing and allotting to his own angels, and the Lord as the one allotted with the angels the portion distinct from all the nations. Since, therefore, the Lord indicated in these things took the form of a servant, being made in the likeness of men, and was found in form as a man, and endured every temptation after the baptism in the Jordan, when he was led up by the Spirit into the wilderness to be tempted by the devil, and being tempted in the wilderness for forty days and forty nights, and he was with the wild beasts, as the evangelist says; it is fitting that the Holy Spirit, foreseeing all these things, prophesies, signifying all that he endured being tempted during the forty days, and all that he endured during the nights equal in number 23.1153 to the days. For as he was about to come to the Gospel of the kingdom of God, before beginning the proclamation, and before his beneficence to men, he was led up against the hostile and warring powers of the human race; so that, having first contended against and overthrown them, he might thus proceed to the redemption and liberation of those long oppressed. For it was necessary for those who especially believed themselves to be gods among all the nations, and of men

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πρῶτον μὲν, ὡς ἡ πέμπτη ἔκδοσις συνᾴδει τοῖς Ἑβδομήκοντα, φήσασα καὶ αὐτή· Ὅτι σὺ, Κύριε, ἐλπίς μου, τὸν Ὕψιστον ἔθου καταφυγήν σου· δεύτερον, ὡς ἡ Ἑβραϊκὴ φωνὴ, Ἐλίων περιέχουσα τὸν Ὕψιστον δηλοῖ. Εὕρομεν γοῦν ἐν νʹ ψαλμῷ κείμενον τὸ, Κεκράξομαι πρὸς τὸν Θεὸν τὸν ὕψιστον· ἔνθα ἀντὶ τοῦ, τὸν ὕψιστον, τὸ Ἑβραϊκὸν Ἐλίων περιέχει, ὡς καὶ ἐπὶ τοῦ παρόντος. Οὐκ ἄρα χρὴ βιαζομένους τὴν ἀλήθειαν διαστρέφειν. Καὶ ἄλλως δὲ, εἴπερ κατὰ τὸν Ἀκύλαν πρὸς αὐτὸν τὸν Κύριον λέλεκται, Ὅτι σὺ, Κύριε, ἐλπίς μου, ὕψιστον ἔθηκα οἰκητήριόν σου· ἢ κατὰ 23.1152 τὸν Σύμμαχον, Σὺ γὰρ, Κύριε, ἀφοβία μου, ὑψίστην ἔθου τὴν οἴκησίν σου· ἀναφέρεταί τε ὁ λόγος, ὡς ἂν οἰηθεῖεν Ἰουδαίων παῖδες, ἐπὶ τὸν τῶν ὅλων Θεὸν, πῶς συνῆπται ἑξῆς κατὰ μὲν τὸν Ἀκύλαν τὸ, Οὐ μεταχθήσεται πρὸς σὲ κακία, καὶ ἁφὴ οὐκ ἐγγιεῖ ἐν σκέπῃ σου· ὅτι ἀγγέλοις αὐτοῦ ἐντελεῖταί σε φυλάξαι ἐν πάσαις ὁδοῖς σου. Ἐπὶ ταρσῶν ἀροῦσι, μήποτε προσκόψῃ ἐν λίθῳ ὁ ποῦς σου· κατὰ δὲ τὸν Σύμμαχον, μετὰ τὸ, Σὺ, Κύριε, ἀφοβία μου, ὑψίστην ἔθου τὴν οἴκησίν σου· πῶς ἐπιλέγεται τὸ, Οὐ κατισχύσει σου κακὸν, οὐδὲ ἁφὴ ἐγγίσει τῇ σκηνῇ σου. Ὅτι τοῖς ἀγγέλοις ἐντελεῖται περὶ σοῦ φυλάσσειν σε ἐν πάσαις ταῖς ὁδοῖς σου. Ἐπὶ χειρῶν βαστάσουσί σε, ἵνα μὴ προσπαίσῃ ἐν λίθῳ ποδί σου; Ταῦτα γὰρ πρὸς τὸν τῶν ὅλων Θεὸν λέγεσθαι πῶς οὐκ ἂν εἴη πάντων ἀσεβέστατον; Τίς γὰρ ὁ τοῖς ἀγγέλοις αὐτοῦ ἐντελλόμενος περὶ τοῦ Θεοῦ τῶν ὅλων, ὥστε φυλάττειν αὐτὸν ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ; ἢ πῶς τὸν ἐπὶ πάντων Θεὸν ἐπὶ χειρῶν βαστάσουσιν, ἵνα μὴ προσπαίσῃ λίθῳ ὁ ποῦς αὐτοῦ; Ἀλλ' ὁρᾷς, ὡς ὁ λόγος οὐκ ἐπιτρέπει εἰς πρόσωπον τοῦ ἐπὶ πάντων Θεοῦ ταῦτα ἀναφέρεσθαι· ἐπεὶ μηδὲ τὰ ἀνωτέρω ἀπὸ τοῦ, Ὅτι αὐτὸς ῥύσεταί σε ἐκ παγίδος θηρευτῶν, ἀπὸ λόγου ταραχώδους. Ἐν τοῖς μεταφρένοις αὐτοῦ ἐπισκιάσει σοι, καὶ ὑπὸ τὰς πτέρυγας αὐτοῦ ἐλπιεῖς, καὶ τὰ τούτοις ἑπόμενα. Εἰ δέ τις ταῦτα ἐκλάβοι ἐπὶ τὸν Χριστὸν τοῦ Θεοῦ, καὶ ἐνταῦθα Κύριον, ὥσπερ οὖν καὶ ἐν ἄλλοις ὠνομασμένον, οὐκ ἂν διαμάρτοι τῆς ἀληθείας· ἐπεὶ καὶ ὁ Ἀπόστολος, Εἷς Θεὸς, ἐξ οὗ τὰ πάντα, καὶ εἷς Κύριος, δι' οὗ τὰ πάντα· καὶ πάλιν, Εἷς Κύριος, φησὶ, μία πίστις, ἓν βάπτισμα. Εἷς Θεὸς ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσι. Κύριοί τε δύο ἄντικρυς καὶ ὑπὸ τοῦ ∆αυῒδ ὠνομάσθησαν κατὰ τὸ, Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου· ἀλλὰ καὶ Μωϋσῆς λέγων, Ἔβρεξε Κύριος παρὰ Κυρίου ἐπὶ Σόδομα καὶ Γόμοῤῥα θεῖον καὶ πῦρ, τῆς αὐτῆς ἂν γένοιτο δόξης· ὥσπερ οὖν καὶ ἐν οἷς ἔφασκε τὸ, Ὅτε διεμέριζεν ὁ Ὕψιστος ἔθνη, ἐγενήθη μερὶς Κυρίου λαὸς αὐτοῦ Ἰακώβ· ἄντικρυς γὰρ διὰ τοῦ, τὸν Ὕψιστον καὶ Κύριον εἰδὼς φαίνεται· Ὕψιστον μὲν τὸν διανέμοντα καὶ κληροδοτοῦντα τοῖς ἑαυτοῦ ἀγγέλοις, Κύριον δὲ τὸν μετὰ τῶν ἀγγέλων κληρούμενον τὴν πάντων τῶν ἐθνῶν διαφέρουσαν μερίδα. Ἐπεὶ τοίνυν ὁ δηλούμενος ἐν τούτοις Κύριος μορφὴν δούλου λαβὼν ἐν ὁμοιώματι ἀνθρώπων γέγονε, καὶ σχήματι εὑρέθη ὡς ἄνθρωπος, ὑπέμεινέ τε πάντα πειρασμὸν μετὰ τὸ βάπτισμα τὸ ἐν Ἰορδάνῃ, ὅτε ἀνήχθη ὑπὸ τοῦ Πνεύματος εἰς τὴν ἔρημον πειρασθῆναι ὑπὸ τοῦ διαβόλου, καὶ ἐν τῇ ἐρήμῳ μʹ ἡμέρας καὶ μʹ νύκτας πειραζόμενος, καὶ ἦν μετὰ τῶν θηρίων, ὥς φησιν ὁ εὐαγγελιστής· εἰκότως ταῦτα πάντα τὸ Πνεῦμα τὸ ἅγιον προλαβὸν θεσπίζει, σημαῖνον ὅσα τε ἐν ταῖς τεσσαράκοντα ἡμέραις πειραζόμενος ὑπέμεινε, καὶ ὅσα κατὰ τὰς ἰσαρίθμους 23.1153 ταῖς ἡμέραις νύκτας. Μέλλων γὰρ ἐπὶ τὸ Εὐαγγέλιον τῆς τοῦ Θεοῦ βασιλείας παριέναι, πρὶν ἄρξασθαι τοῦ κηρύγματος, καὶ πρὸ τῆς εἰς ἀνθρώπους εὐεργεσίας, ἐπὶ τὰς ἐχθρὰς καὶ πολεμίας τοῦ τῶν ἀνθρώπων γένους δυνάμεις ἀνήγετο· ὅπως, ἐκείνας πρώτας καταγωνισάμενος καὶ καθελὼν, οὕτως ἐπὶ τὴν τῶν πάλαι καταπονουμένων λύτρωσίν τε καὶ ἐλευθερίαν παρέλθοι. Ἐχρῆν γὰρ αὐτοὺς δὴ μάλιστα πρώτους τοὺς παρὰ πᾶσι τοῖς ἔθνεσι θεοὺς εἶναι νομίσαντας, καὶ τὰς τῶν ἀνθρώπων