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the humanity, the impassible the divinity, the passible the humanity and such things. But unchangeably, because each nature has remained unalterable, not having changed into the other nor having become one composite nature, but existing as two and enduring for ever. But indivisibly, because they are united to each other according to hypostasis, having one hypostasis, the one that is pre-eternally indeed incorporeal and simple, but in the last of times was embodied unchangeably from the holy ever-virgin; for this and that exists, incorporeal indeed in the unoriginate divinity, but corporeal in the created, that is, the assumed flesh. And this is the pre-eternal son and logos of God, who is himself both incorporeal as God and corporeal as having become man in the last times. The natures therefore are united according to one hypostasis and they coinhere.

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ἡ ἀνθρωπότης, τὸ ἀπαθὲς ἡ θεότης, τὸ παθητὸν ἡ ἀνθρωπότης καὶ τὰ τοιαῦτα. Ἀτρέπτως δέ, ὅτι μεμένηκεν ἑκάστη φύσις ἀναλλοίωτος, οὐ τραπεῖσα εἰς τὴν ἑτέραν οὐδὲ μία σύνθετος χρηματίσασα φύσις, ἀλλὰ δύο ὑπάρχουσαι καὶ διαιωνίζουσαι. Ἀδιαιρέτως δέ, ὅτι ἥνωνται ἀλλήλαις καθ' ὑπόστασιν μίαν ἔχουσαι ὑπόστασιν, τὴν προαιωνίως μὲν ἀσώματον καὶ ἁπλῆν, ἐπ' ἐσχάτων δὲ τῶν χρόνων ἐκ τῆς ἁγίας ἀειπαρθένου σωματωθεῖσαν ἀμεταβλήτως· ὑπάρχει γὰρ τοῦτο κἀκεῖνο, ἀσώματος μὲν τῇ ἀνάρχῳ θεότητι, ἐνσώματος δὲ τῇ ἠργμένῃ ἤτοι τῇ προσληφθείσῃ σαρκί. Αὕτη δέ ἐστιν ὁ προαιώνιος υἱὸς καὶ λόγος τοῦ θεοῦ, ὃς αὐτός τέ ἐστιν ἀσώματος ὡς θεὸς καὶ ἐνσώματος ὡς ἐπ' ἐσχάτων γενόμενος ἄνθρωπος. Ἥνωνται τοίνυν αἱ φύσεις καθ' ὑπόστασιν μίαν καὶ περιχωροῦσιν.