Such indeed is He. To say the same thing often is not burdensome for me, and it is safe for those who read, as the divine apostle once said in his own words (cf. Phil 3:1).
Thus He is Emmanuel according to Godhead and humanity. He possesses perfect natures, each perfect according to its proper definition: without confusion, without change, without alteration, and without illusion.
We are also persuaded that after the ineffable union He became one person, one hypostasis, and one energy. Yet the distinction of the natures, from which, as we affirm, the ineffable union took place, is not unknowable.
Nor is their natural property unknowable according to their qualities, according to the words of our holy father Cyril.
Oecumenius uses the definition of the Council of Chalcedon, according to which the two natures of Christ are united without confusion, without change, without division, and without separation. In Oecumenius the formula is altered. He uses asynchytos, atreptos, analloiotos, and aphantasiastos.
By the morning star He means the sun, since in Malachi He is called the Sun of righteousness (Mal 4:2). And in the psalm the prophet says, “Fire fell upon them,” that is, upon the Jewish chief priests, “and they did not see the sun” (Ps 57:9). This clearly means the Sun of righteousness, Christ.
Or He means the morning star. For Peter also calls Him this in the Second Epistle: “until the day dawns and the morning star rises in your hearts” (2 Pet 1:19).