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for they are noble and bold in all things, although they confess not according to the Manichaeans nor according to many other heresies, but holding the truth according to the flesh, and this itself defectively and not most fully; for they confess that the Savior truly had flesh, but hearing from the Gospel itself that he grew weary from the journey, and was hungry, and was thirsty, and slept, and rose, having gathered all these things, they refer them to his divinity, wishing from such assumptions to alienate his divinity from the substance of the Father. Because "if he is," he says, "from the Father, since the Father does not grow weary nor thirst nor hunger, as the divine Scripture says, '3he will not be weary nor hunger nor thirst nor will he sleep, nor is there any searching of his understanding'3; but since these things were thus fulfilled in the Son, he is therefore," he says, "alien from the substance and nature of the Father." And that these things were not fulfilled in the Only-begotten before the incarnate presence, they themselves will confess; but when they confess under compulsion, and come to the things fulfilled in his incarnate presence and hear that for this reason he took a body, for this reason he reasonably accomplished these things, yielding like a charioteer to the chariot for its reasonable needs, because in truth he put on flesh and not in appearance, then they assert that these things are not from the flesh alone. 49. For in reality, by itself it will neither thirst nor grow weary. But those who have left the way and have turned aside onto contrary paths do not know that the Son of God, when he came, took not only flesh, but also a soul and a mind and everything that a man is, without sin, not from the seed of a man, but truly born from Mary the holy virgin through the Holy Spirit. They are not willing to accept that he took a soul * because of such a refutation against them, which is the easiest of all for the contradiction of their vain talk. For he himself, the true God who says concerning himself, "I am the truth," confesses that "my soul is troubled" and "my soul is very sorrowful" and "I have authority to lay down my soul and to take it up again," and in order to show himself to be God having the authority *. For this is not the word of a man; for no one has authority to lay down his soul and to take it up again. But when he speaks about the soul, he shows himself to have truly become human and not in appearance. And again, "I am the good shepherd, who lays down his soul for the sheep"; and that he might show these things to be true, on the cross he said to the Father, "Into your hands I commit my spirit," and "when the soldiers came," it says, "they found him having already expired." And again, "and crying with a loud voice" he said, "Eli, Eli, lema sabachthani, that is, My God, my God, why have you forsaken me?" as we have already stated the power of this word, and "he breathed his last," says the Gospel. But as for "he breathed his last" and "into your hands" and "my soul is troubled" and all the other things spoken by the Truth, who would be so foolish as to be persuaded by such a workshop of short-sighted and dreaming men and to abandon the very reasonable sayings of the truth of the Word of God? 50. But then, hunting for words that are well and rightly spoken from each scripture, like pirates mutilating healthy bodies, they use a certain testimony, which the scripture often employs and relates figuratively. And they are accustomed to take what is said figuratively as truth, but what is proclaimed truly and plainly they allegorize into another person. For immediately they jump up, bringing a saying from the holy Isaiah, that it was said from the person of the Father, that "Behold, my beloved servant will understand, in whom I am well pleased, whom my soul has loved," as if this expression were the Father's. And indeed it is true. "How then? And the Father,

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γὰρ γεννάδαι καὶ εἰς πάντα εὔτολμοι, καίτοι γε ὁμολογοῦντες οὐχὶ κατὰ τοὺς Μανιχαίους οὐδὲ κατὰ ἄλλας πολλὰς αἱρέσεις, ἀλλὰ κἂν τὸ κατὰ σάρκα ἀληθὲς κατέχοντες, καὶ αὐτὸ δὲ ἐλλιπῶς καὶ οὐ πληρέστατα· ὁμολογοῦσι γὰρ τὸν σωτῆρα σάρκα ἀληθινῶς ἐσχηκέναι, ἀκούοντες δὲ ἀπ' αὐτοῦ τοῦ εὐαγγελίου ὅτι κέκμηκεν ἐκ τῆς ὁδοιπορίας, καὶ ἐπείνησε, καὶ ἐδίψησε, καὶ ἐκοιμήθη, καὶ ἀνέστη, ταῦτα πάντα συνάξαντες εἰς τὴν θεότητα ἀναφέρουσι τὴν αὐτοῦ, βουλόμενοι τὴν θεότητα αὐτοῦ ὡς ἐκ τῶν τοιούτων ὑποθέσεων ἀπαλλοτριοῦν τῆς τοῦ πατρὸς οὐσίας. ὅτι «εἰ ἔστι» φησίν «ἐκ τοῦ πατρός, τοῦ πατρὸς μὴ κοπιῶντος μηδὲ διψῶντος μήτε πεινῶντος, καθὼς ἡ θεία γραφὴ λέγει, "3οὐ κοπιάσει οὐδὲ πεινάσει οὐδὲ διψήσει οὔτε ὑπνώσει οὐδὲ ἔστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ"3· τούτων δὲ οὕτως εἰς τὸν υἱὸν τελειωθέντων, ἀλλότριος ἄρα,» φησίν, «ὑπάρχει τῆς τοῦ πατρὸς οὐσίας τε καὶ φύσεως.» καὶ ὅτι μὲν ταῦτα εἰς τὸν μονογενῆ οὐκ ἐπληροῦτο πρὸ τῆς ἐνσάρκου παρουσίας, καὶ αὐτοὶ ὁμολογήσουσιν· ὅταν δὲ ὁμολογήσωσιν ἀναγκαζόμενοι, ἔλθωσι δὲ εἰς τὰ ἐν τῇ ἐνσάρκῳ αὐτοῦ παρουσίᾳ τετελειωμένα καὶ ἀκούσωσι διόπερ ἔλαβε σῶμα, διὰ τοῦτο ταῦτα εὐλόγως ἐπετέλει, ἐνδιδοὺς ὥσπερ ἡνίοχος τῷ ἅρματι εἰς τὰς εὐλόγους χρείας, ὅτι κατὰ ἀλήθειαν σάρκα ἐνεδύσατο καὶ οὐ κατὰ δόκησιν, τότε φάσκουσι μὴ ἐκ σαρκὸς εἶναι ταῦτα μόνης. 49. Καὶ γὰρ τῷ μὲν ὄντι καθ' ἑαυτὴν οὔτε διψήσει οὔτε κοπιάσει. οὐκ ἴσασι δὲ οἱ τὴν ὁδὸν καταλελοιπότες καὶ ἐπὶ τὰς ἐναντίας τρίβους ἐκτραπέντες ὅτι οὐ μόνον σάρκα ὁ υἱὸς τοῦ θεοῦ ἔλαβεν ἐλθών, ἀλλὰ καὶ ψυχὴν καὶ νοῦν καὶ πάντα εἴ τι ἐστὶν ἄνθρωπος, χωρὶς ἁμαρτίας, οὐκ ἀπὸ σπέρματος ἀνδρός, ἀλλὰ ἀπὸ Μαρίας τῆς ἁγίας παρθένου διὰ πνεύματος ἁγίου ἀληθῶς γεννηθείς. οὐ βούλονται καταδέξασθαι ψυχὴν αὐτὸν εἰληφέναι * διὰ τὸν τοιοῦτον πρὸς αὐτοὺς ἔλεγχον, ὅπερ 3.196 ἐστὶν εὐχερέστερον ἁπάντων πρὸς ἀντίθεσιν τῆς αὐτῶν ματαιολογίας. αὐτὸς γὰρ ὁμολογεῖ ἀληθὴς θεὸς ὁ λέγων περὶ αὐτοῦ, ὅτι «ἐγώ εἰμι ἡ ἀλήθεια» ὅτι «ἡ ψυχή μου τετάρακται» καὶ «περίλυπός ἐστιν ἡ ψυχή μου» καὶ «ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου καὶ λαβεῖν αὐτήν», καὶ ἵνα δείξῃ ἑαυτὸν θεὸν μὲν εἶναι ἔχοντα τὴν ἐξουσίαν *. ἀνθρώπου γὰρ οὐκ ἔστιν οὗτος ὁ λόγος· οὐδεὶς γὰρ ἔχει ἐξουσίαν τοῦ θεῖναι τὴν ψυχὴν αὐτοῦ καὶ λαβεῖν αὐτήν. ὅταν δὲ περὶ ψυχῆς διηγεῖται, δείκνυσιν ἑαυτὸν ἀληθινῶς ἐνανθρωπήσαντα καὶ μὴ δοκήσει. καὶ πάλιν «ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, ὁ τιθεὶς τὴν ψυχὴν αὐτοῦ ὑπὲρ τῶν προβάτων»· καὶ ἵνα δείξῃ ἀληθινὰ ταῦτα ὄντα, ἐπὶ τοῦ σταυροῦ ἔλεγε τῷ πατρὶ «εἰς χεῖράς σου παρατίθημι τὸ πνεῦμά μου» καὶ «ἐλθόντων, φησί, τῶν στρατιωτῶν, εὗρον αὐτὸν ἤδη ἐκπεπνευκότα». καὶ πάλιν «καὶ κράξας φωνῇ μεγάλῃ» εἶπεν «ἠλὶ ἠλί, λημᾶ σαβαχθανί, τουτέστι θεέ μου θεέ μου, ἵνα τί με ἐγκατέλιπες;» ὡς ἤδη καὶ ταύτην τὴν δύναμιν τοῦ λόγου ἐφράσαμεν καὶ «ἐξέπνευσε» φησὶ τὸ εὐαγγέλιον. τὸ δὲ «ἐξέπνευσε» καὶ «εἰς χεῖράς σου» καὶ τὸ «ἡ ψυχή μου τετάρακται» καὶ τὰ ἄλλα πάντα τῆς ἀληθείας λεγούσης, τίς οὕτως ἠλίθιος εἴη πεισθῆναι μὲν τοιούτῳ ἐργαστηρίῳ ἀνθρώπων μυωπαζόντων καὶ ὀνειροπολουμένων καὶ καταλεῖψαι αὐτὰς τὰς τοῦ θεοῦ λόγου εὐλόγους ῥήσεις τῆς ἀληθείας; 50. Ἀλλὰ λοιπὸν λεξιθηροῦντες τὰ καλῶς καὶ ὀρθῶς εἰρημένα ἀπὸ ἑκάστης γραφῆς, δίκην πειρατῶν ἀνδρῶν σώματα ὑγιῆ ἀκρωτηριαζόντων, μαρτυρίᾳ τινὶ κέχρηνται, ᾗ τροπικώτερον πολλάκις ἡ γραφὴ κεχρημένη διηγεῖται. καὶ τὸ μὲν τροπικῶς εἰρημένον ἀληθείᾳ φέρειν εἴωθαν, τὸ δὲ ἀληθῶς καὶ ἀπαρεμφάτως κεκηρυγμένον εἰς ἕτερον πρόσωπον ἀλληγοροῦσιν. εὐθὺς γὰρ ἀναπηδῶσιν ἀπὸ τοῦ ἁγίου Ἠσαΐου φέροντες ῥῆσιν ὅτι ἐκ προσώπου τοῦ πατρὸς εἴρηται, ὅτι «ἰδοὺ συνήσει ὁ παῖς μου ὁ ἀγαπητός, ἐφ' ὃν εὐδόκησα, ὃν ἠγάπησεν ἡ ψυχή μου», ὡς τοῦ πατρὸς εἶναι ταύτην τὴν λέξιν. καὶ γὰρ ἀληθές. «πῶς οὖν; καὶ ὁ πατήρ,