ς'. Καὶ Χριστὸν δὲ αὐτὸν ἐρχόμενον
οὐκ ἠγνόησεν· ἀλλὰ καὶ μάλιστα περὶ τούτου λέγει ἐν τῷ τεσσαρακοστῷ τετάρτῳ
ψαλμῷ· Ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος
τῆς βασιλείας σου. Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀδικίαν· διὰ τοῦτο ἔχρισέ
σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοῖς μετόχοις σου. Καὶ ἵνα μὴ κατὰ
φαντασίαν τις ἐρχεσθαι αὐτὸν (εἶναι) νομίσῃ, σημαίνει αὐτὸν ἄνθρωπον
γεννησόμενον, καὶ τοῦτον εἶναι δι’ οὗ τὰ πάντα γέγονε, λέγων ἐν τῷ ὀγδόῳ ἑκτῷ·
Μήτηρ Σιών ἐρεῖ· Ἄνθρωπος, καὶ ἄνθρωπος ἐγεννήθη ἐν αὐτῇ, καὶ αὐτὸς ἐθεμελίωσεν
αὐτὴν ὁ Ὕψιστος. Τοῦτο γὰρ ἴσον ἐστὶ τῷ εἰπεῖν· Καὶ Θεὸς ἦν ὁ Λόγος· πάντα δι’
αὐτοῦ ἐγένετο, καὶ ὁ Λόγος σὰρξ ἐγένετο. Διὰ τοῦτο καὶ τὸ, ἐκ Παρθένου,
γινώσκων οὐκ ἐσιώπησεν, ἀλλ’ εὐθὺς ἔφησίν τινα διδόυσιν ἐν τῷ τεσσαρακοστῷ
τετάρτῳ ψαλμῷ, λέγων· Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου
τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου, ὅτι ἐπεθύμησεν ὁ βασιλεὺς τοῦ
κάλλους σου. Τοῦτο γὰρ πάλιν ἐμφανές ἐστι τοῦ λεγομένου παρὰ τοῦ Γαβριήλ· Χαῖρε,
κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ. Καὶ γὰρ εἰρηκὼς αὐτὸν Χριστόν, εὐθὺς καὶ τὴν ἀνθρωπίνην
γέννησιν ἐκ τῆς Παρθένου ἐδήλωσε, λέγων· Ἄκουσον, θύγατερ. Ἰδοὺ ὁ μὲν Γαβριὴλ ἐξ
ὀνόματος, ὁ δὲ Δαυὶδ ἐκ τοῦ σπέρματος αὐτοῦ τυγχάνωσαν αὐτήν (Athanasius,
Letter to Marcellinus [PG 27:16])
6. He did not fail to recognize him even as he was
coming as Christ; rather, above all, he speaks of him in the forty-fourth
psalm: “Your throne, O God, is forever and ever; a scepter of uprightness is
the scepter of your kingdom. You have loved righteousness and hated iniquity;
therefore God, your God, has anointed you with the oil of gladness above your
companions.” And lest anyone should suppose him to come merely in appearance,
he indicates that he is a man who will be born, and that this is the one through
whom all things came to be, saying in the eighty-sixth psalm: “Mother Zion will
say, ‘A man, and a man was born in her, and the Most High himself founded
her.’” For this is the same as saying, “And the Word was God; all things came
to be through him, and the Word became flesh.”
Therefore, knowing also that he was “from a virgin,” he
did not keep silent about that either, but immediately he adds a statement in
the forty-fourth psalm, saying: “Hear, O daughter, and see, and incline your
ear, and forget your people and your father’s house, because the king has
desired your beauty.” For this again is plainly what was said by Gabriel:
“Hail, favored one, the Lord is with you.” And since he had called him Christ,
he immediately also indicated his human birth from the Virgin, saying, “Hear, O
daughter.” Behold, Gabriel speaks by name, and David speaks from his seed, …
77. Ἀθανάσιος δὲ ὁ πάνυ καὶ τῇ ἁγίᾳ
Θεοτόκῳ ἀπαιτήσει τὸ· Ἄκουσον, θύγατερ, καὶ τὸ· Αὐτός ἐστι Κύριός σου. Ὥσπερ ὅμοιόν
ἐστι τό· Χαῖρε, κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ. Εἰρηκώς γάρ, φησίν, ὁ Δαυὶδ
Χριστὸν τὸν Λόγον τοῦ Θεοῦ, εὐθὺς καὶ τὴν ἀνθρωπίνην γέννησιν δεδήλωκε, τὴν ἐκ
παρθένου. Καὶ ὁ μὲν Γαβριὴλ κεχαριτωμένην ἁπλῶς καλεῖ, ξένος ὢν αὐτῆς κατὰ τὴν
γένησιν· ὁ δὲ Δαυὶδ ἐκ τοῦ σπέρματος αὐτοῦ τυγχάνονσαν θυγατέρα προσφωνεῖ.
(Athanasius, Fragmentary Comments in Psalms, 77 [PG 27:565])
And Athanasius the Great likewise applies to the holy
Theotokos the words, “Hear, O daughter,” and “He is your Lord.” This is similar
to: “Hail, favored one, the Lord is with you.” For, he says, when David spoke
of Christ as the Word of God, he also immediately indicated his human birth,
the one from a virgin. And Gabriel simply calls her “favored one,” since he is
a stranger to her by birth; but David, being of her own seed, addresses her as
“daughter.”
