19. But we demand an even clearer proof concerning the time of coming. A person, being distrustful, if he does not know the exact calculation and the years themselves, does not believe what is said. And so, how long and how old is it when, after the termination of the Kings from the tribe of Judah, the foreigner Herod began to reign? The angel, conversing with Daniel, said to him: (note what he says) and weigh and understand, from the departure of the word, to declare, and to protect Jerusalem, even to Christ the elder, seven seven, and sixty-two sevens (Dan. 9:25). Sixty-nine weeks of years make four hundred and eighty-three years. Thus, the words of the Angel mean that after the creation of Jerusalem four hundred and eighty-three years, and after the cessation of the princes, a certain foreigner will be king, under whom Christ will be born. Darius Midus completed the building of Jerusalem in the sixth year of his reign, and according to the Greeks, in the first sixty-sixth Olympiad. The Greeks call the Olympics solemn games performed after four years, on the day which, according to the four-year solar flow, is composed of the hours remaining from each year, three hours. And Herod began to reign in the one hundred and eighty-sixth Olympiad, in the fourth year thereof. Therefore, between the sixty-sixth and one hundred and eighty-sixth Olympiads, there will be a little over one hundred and twenty Olympiads. Four hundred and eighty years are made up of one hundred and twenty Olympiads. And the remaining three years are probably included in the time between the first and fourth year. Now you have a proof, based on the Scriptures, which says: From the exodus of the word, and thou shalt testify, and thou shalt keep the Jerusalem of Christ, to the elder, seven weeks, and sixty-two weeks. And so, here is an explanation of the times, although there are other different interpretations of the weeks of the years predicted by Daniel.

20. Now listen to the words of Micah about the place of promise: "And you, Bethlehem, the house of the Euphrates, have little food, if you are in the thousands of Judah? For from thee shall come forth unto me an Elder, if thou shalt be a prince in Israel, and proceed from the beginning from the days of the world (Micah 5:2). Being a Jerusalemite, in reasoning the passages in advance, you already know what is written in the one hundred and thirty-first Psalm: "Behold, I have heard in the Euphrates, I have found in the fields of the oak grove" (Psalm 131:6). For in recent years this place was wooded. Thou hast also heard Habakkuk saying unto the Lord, Whenever thou hast drawn nigh in the summer, thou shalt be known; when the time is revealed" (Hab. 3:2). What is the sign of the coming Lord, prophet? He goes on to say: "In the midst of the two beasts shalt thou be known" (Hab. 3:2), clearly saying through this to the Lord that Thou shalt come in the flesh and live and die, and having risen from the dead, shalt live again. From which side of Jerusalem will He come? From the East, or from the West, or from the North, or from the South? Tell us definitely. He answers very clearly, and says: God will come from Teman (Hab. 3:3) (and Teman, according to the explanation, means the South), and the Holy One from Mount Pharan is overshadowed by the thicket. In agreement with this, the Psalmist also said: "I have found in the fields of oak groves" (Psalm 131:6).

21. We also want to know from whom and how He will come. Of this Isaiah tells us: "Behold, a virgin shall conceive, and bear a son, and they shall call his name Immanuel" (Isaiah 7:14). The Jews contradict this (for they have been accustomed of ancient times to viciously oppose the truth) and say, "It is written, not a virgin, but a young woman" (neaniV). Admitting this, I still find the truth. It is necessary to ask them: the virgin, having been raped, when she cries out, calling for help to herself, is it after corruption or before corruption? And when the Scripture somewhere says, "Cry out to the maiden" (neaniV), and do not help her (Deuteronomy 22:27), does it not speak here of the virgin? But in order that you may know more clearly that in the Divine Scriptures the virgin is also called a young woman (neaniV), then listen to the words in the Book of Kings about Abishag the Sumanites: "And the maiden (neaniV) is good (3 Kings 1:4). And it is known that she, after her election, was brought to David as a virgin.

22. But again the Jews say that this prophecy was spoken to Ahaz about Hezekiah. Let us read the words of the Scriptures: "Ask unto thee a sign from the Lord thy God, in the depths or in the heights" (Isaiah 7:11). This sign had to be extraordinary. For the signs were the outflow of water from the stone, the parting of the sea, the return of the sun, and the like. But what will be said is the clearest rebuke against the Jews. I know that I speak at length, and the hearers are weary; nevertheless, listen patiently to my lengthy word, since for Christ this is offered, and is not a matter of little importance. Isaiah spoke this prophecy in the reign of Ahaz, and Ahaz reigned only sixteen years. And since in these years a prophecy was spoken to him, the reproach of the Jews is denounced by the successor of the kingdom of Hezekiah, the son of Ahaz, who reigned twenty-five years. For the prophecy refers to sixteen years, and Hezekiah was born of Ahaz nine years before the prophecy. What need was there to prophesy about him who was already born before the reign of Ahaz his father? For the prophet did not say that she had conceived, but that the Virgin would receive, declaring it according to foreknowledge.

23. That the Lord will be born of the Virgin, we have clearly seen. And of what kind the Virgin was, it must be shown: the Lord swears to David the truth, and it will not be denied; of the fruit of thy womb I will sit on thy throne (Psalm 131:11). And in another place: I will put His seed for ever and ever, and His throne as the days of heaven (Psalm 88:30), and then, "With one swear for my holy one, if I lie to David" (Psalm 88:36), His seed shall endure for ever, and His throne as the sun is before Me, and as the moon is perfect for ever (Psalm 88:38). You see that we are talking about Christ, and not about Solomon, for this throne did not remain like the sun. And if anyone contradicts because Christ did not sit on the material throne of David, then let us quote these words: "On the seat of Moses is the gray of the scribe and the Pharisee" (Matt. 23:2), where it is not the material seat that is meant, but the power of teaching. In the same way, under the throne of David, do not understand the material throne, but the Kingdom itself. Let the young men be witnesses unto thee, saying, Hosanna unto the Son of David, Blessed be the King of Israel (Matt. 21:9). and the blind say, Son of David! have mercy on us" (Matt. 9:27); and Gabriel clearly testifies, saying to Mary: "And the Lord God shall give him the throne of David his father" (Luke 1:32); and Paul says: "Remember Jesus Christ rising from the dead, from the seed of David, according to my gospel" (2 Tim. 2:8); and at the beginning of the Epistle to the Romans he says: "He was of the seed of David according to the flesh" (Romans 1:3). Therefore, consider Him to be born of David, believing the prophecy that says: "And in that day there shall be the root of Jesse, and thou shalt have knowledge of tongues, in him shall the tongues trust" (Isaiah 11:10).

24. But the Jews stubbornly argue against this. Isaiah also foresaw this, saying: "And they shall desire, that they may be burned with fire" (Isaiah 9:5). For the Son was born unto us (Isaiah 9:6), and not unto them, and was given unto us. And by this He shows that He was first the Son of God, then He was given to us, and a little later He says: "And His peace has no end" (Isaiah 9:7). The Roman kingdom has limits, but the kingdom of the Son of God has no limits. The Persians and the Medes have limits, but the Son of God has no limits. Then follow the words: On the throne of David and on his kingdom, correct it.

25. The Most Pure and Teacher of purity had to come from pure palaces. For if the good priest of Jesus abstains from his wife, then how could Jesus Himself come from husband and wife? For thou art ecus, He says in the Psalm, "I have stories from my womb" (Psalm 21:10). Carefully consider this saying: "Snatch me out of the womb," which shows that He was born, being without a man, plucked out of the womb and the flesh of a virgin. For in a different way they are born of a marital union.

26. He is not ashamed to take flesh from these members, being the Creator of the members Himself. And who tells us about this? The Lord said to Jeremiah: "First shall I create thee in the womb, I shall know thee: and first shall I come out of the couches, which sanctify thee" (Jeremiah 1:5). If, in the creation of men, He touches the members and is not ashamed, then is it shameful to make holy flesh, the veil of the Godhead for Himself? To this day God forms infants in the womb, as it is written in the Book of Job: "Or hast thou not crushed me as a child, but hast thou made me wet equal to cheese?" And with skin and flesh He clothed me with ecus, and with bones and sinews He sewed me into ecus. There is nothing defileable in the human constitution unless it is defiled by adultery and intemperance. He who created Adam also created Eve, and both male and female were created by Divine hands. Not a single member in the body was originally created to be filthy. Let all heretics who condemn the body, or rather the Creator Himself, be silent. But let us remember the words of Paul: "Or do you not know that your body is the temple of the Holy Spirit who dwelleth in you" (1 Corinthians 6:19)? Likewise, the Prophet says in the person of Jesus: "My flesh is of them" (Hos. 9:12), and it is not yet written anywhere: "For this cause will I, who give birth until the time" (Micah 5:3). What is the sign of this, he says afterwards: He will bring forth, and the rest of their brethren shall return. And what is the betrothal of the Virgin, the Holy Bride? And I will betroth thee unto me in faith (Oc. 2:20). And Elizabeth, speaking to Her, likewise says: "Blessed is she that believed, for it shall be done by the Lord which was spoken unto Her" (Luke 1:45).

27. But both the Greeks and the Jews reproach us, saying that it was impossible for Christ to be born of a Virgin. Let us stop the mouths of the Greeks with their own fables, for you, who say that the stones that were thrown turned into men, why do you say that it is impossible for a Virgin to give birth? You fabulous that a daughter was born from the brain, why do you say that it is impossible for a Son to be born from the Virgin womb? You who say that Bacchus came from the thigh of your Jupiter, why do you deny our truth? I know that I say such things that it is unseemly to listen to now, however, in order that you may be able to rebuke the Greeks on occasion, I offer this, turning their own fables against them.

28. Thus object to the circumcised, asking: Which is more difficult, to give birth to a barren old wife, who no longer has the usual things of women, or to give birth to a young Virgin? Sarah was barren and did not have the usual things of women, but she gave birth more than nature. Thus, if to give birth to a barren woman is more than nature, then to give birth to a Virgin is more than nature. Either reject both, or accept both. For the same God did one thing and arranged the other. You will not dare to say that there was possible for God, and here it was impossible. And again, what law of nature changed the human hand during one hour into another form, and brought it back to its former state? How did the hand of Moses become white like snow, and then return to its former state? You will say that God changed it according to His will. God's will can do it there, but can't it do it here? And moreover, that sign was only for the Egyptians, and this sign was made for the world. O Jew! What is more difficult, for a Virgin to give birth, or for a rod to turn into an animal? You believe that Moses' straight rod, turned into the form of a serpent, frightened even the one who threw it down; and he who had previously held the rod fled from it as from a serpent, for it was indeed a serpent; and Moses fled, not fearing what he was holding, but fearing that which had been transmuted. The rod had teeth and snake eyes. And so, in the rod there appear looking eyes: and is it possible that from the Virgin's womb, by the will of God, a Child will not be born? I do not mention that with the rod of Aaron happened in one night what happens to other trees after many years. For who does not know that a rod that has no bark, though planted among rivers, will never sprout? And since God is not conformed to the nature of the trees, but is the Creator of nature, the barren and dry rod, and having no bark, blossomed, and grew, and brought forth nut fruit. And so, having given the rod fruit in a supernatural way for the forming high priest, could he not give birth to the Virgin, for the true High Priest?

29. The words mentioned must be convincing. But the Jews still contradict and are not convinced by the narration of the rod, unless they are convinced by such miracles and supernatural births. Wherefore I ask them thus: In the beginning of whom was Eve born? What mother conceived her motherless? The Scriptures say that she was born from Adam's side. So, could Eve be born from the rib of a man without a mother, but from the womb of a Virgin without a man a child cannot be born? The feminine race owes grace to men, for Eve was born of Adam, and was not conceived of matter, but as if it were descended from one man. But Mary repaid the debt of this gratitude, giving birth not of a man, but of herself alone in a blameless manner, through the Holy Spirit, by the power of God.

30. Let us also present the most important of this: although the birth of bodies from bodies is miraculous, it is nevertheless possible. And that the finger of the earth became man is more miraculous, that ugly dirt receives shells and the light of the eyes is more miraculous. That from a uniform feather are born the strength of the bones, and the delicate lung, and other diverse members, is miraculous. That animate dirt goes around the universe, moves on its own, arranges itself, it's wonderful. That the mud teaches, and speaks, and builds, and reigns – this is wonderful. Foolish Jews! Where was Adam born from? Did not God, taking a finger from the earth, form this wondrous creation (Gen. 2:7)? And if dirt changes into the eye, will not the Virgin give birth to a Son? If what is especially impossible between people happens, then why not what is possible?

31. This is what we, brethren, must remember, and use these instruments for defense. Let us not tolerate heretics who teach that the coming was in a phantom; let us also abhor those who say that the birth was of husband and woman, who dare to assert that He was born of Joseph and Mary, because it is written, and He received His wife (Matt. 1:24). But let us remember that Jacob, before he received Rachel, said to Laban: "Give me my wife" (Gen. 29:21). For just as this was called the wife of Jacob before the marriage only because she was promised, so Mary was called the wife of Joseph because she was betrothed. Notice, then, the caution of the Gospel, which says: "In the sixth month, the angel Gabriel was sent from God, to the city of Galilee, whose name was Nazareth, to a virgin betrothed to a man, whose name was Joseph, and so on." (Luke 1:26). And in another place, when there was a census, and when Joseph went to write in, what to say the Scriptures. And Joseph also went up from Galilee to be married to Markia, who was betrothed to him, and was not idle (Luke 2:4-5). She was not idle. Yet it is not said, "With his wife, but with her betrothed to him." For God sent His Son, says Paul, not born of man and woman, but born of a woman (Gal. 4:4), that is, of a virgin. For we have proved before that the Virgin also is called a woman. From the Virgin was born the Creator of virgin souls.

32. But are you amazed at this event? The One Who gave birth was also amazed at this. For She said to Gabriel: "How shall this be unto Me, where I know not a man" (Luke 1:34). And he answers: "The Holy Spirit shall come upon Thee, and the power of the Most High shall overshadow Thee: by the same shall he who is born Holy shall be called the Son of God" (Luke 1:35). Pure and Immaculate Birth. For where the Holy Spirit breathes, there is no uncleanness. Immaculate is the bodily birth of the Only-begotten Virgin, although heretics will contradict this truth. The Holy Spirit will rebuke them, the power of the Most High will be offended by them, Gabriel will stand against them on the day of judgment, and the place of the manger, which has received the Lord, will put them to shame. Witnesses to them will be the shepherds who preached the gospel then, and the host of angels, praising, singing, and saying: "Glory to God in the highest, and on earth peace, good will toward men" (Luke 2:14). The Temple to which He was then brought on the fortieth day, the two turtledoves brought for Him, and Simeon, who then embraced Him, and the prophetess Annas, who was with Him, will be witnesses.