we are baptized into the name of the Father and of the Son, thus also into the name of the Holy Spirit, and we become sons of God, not of Gods. For Father and Son and Holy Spirit, is the Lord Sabaoth. For one is the Godhead and one God in three persons. And for this reason, what the Father said in Isaiah, John says that the Son said; and in Acts Paul says, that the Holy Spirit said. For Isaiah speaks thus: I saw the Lord Sabaoth, sitting upon a throne, high and lifted up; and the house was filled with his glory, and the seraphim stood round about him; six wings to one, and six wings to the other; and with two wings they covered their faces, and with two their feet, and with two they did fly. And one cried to another, saying: Holy, holy, holy, Lord Sabaoth, heaven and all the earth are full of his glory. And after a little, the same: I heard the voice of the Lord saying: Whom shall I send? and who will go to this 1001 people? And I said: Behold, here I am, send me. And he said to me: Go to this people, and say to it: With hearing you will hear, and you will not understand; and seeing you will see, and you will not perceive. For the heart of this people has grown fat. And with their ears they heard heavily; and their eyes they have closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. But the evangelist John says: For this reason the Jews were not able to believe in Jesus, because Isaiah said, that He blinded their eyes, and hardened their heart; lest they should see with their eyes, and perceive with their heart, and be converted, and I should heal them. And these things Isaiah said, when he saw his glory, that is, of the Son; so that the Son is also Lord Sabaoth. For Lord Sabaoth is interpreted as Lord of hosts; And the Lord of hosts, he is the king of glory, as David said; And the Lord of glory is the crucified Christ according to Paul. And as David said: The Lord is my shepherd, and I shall lack nothing; and elsewhere: You who shepherd Israel, attend, you who lead Joseph like a sheep, you who are seated upon the cherubim, appear. But in the Gospels the Son says: I am the good shepherd; he therefore is the one who is seated upon the cherubim, the one who shepherds Israel. But Paul in Acts says the Holy Spirit spoke these things through Isaiah, which Isaiah said, that the Lord Sabaoth spoke to me. The Father therefore and the Son and the Holy Spirit is Lord Sabaoth. And when Scripture says concerning the Father, that He created all things, things visible and invisible; elsewhere Scripture teaches us, that through the Son they were created. The Father did not create some things apart, and the Son others; but what the Father does, he does through his own power, which is the Son; for all things were made through him. Thus then also when the Son says: Destroy this temple, and in three days I will raise it up; but he was speaking, it says, of his own body; another Scripture says, that the Father raised his Son from the dead; and it says this well; for he raised the flesh 1004 of his Son through his own Word and Son. And we do not say the body is the Son of God by nature, but the body of the Son of God. The body therefore being raised, the Son is understood as having been raised from the dead. For this reason according to the flesh we say, that he also died, and was buried, and was raised from the dead; but according to the spirit he was both in heaven and on earth and everywhere. Since therefore being formerly rich, that is God; but later became poor, that is man, and was made like us in all things except sin; and for this reason as man he receives life, he who has life, for he himself is life; but he receives it for our sake, and as man he advanced in wisdom and stature, he who is the eternal power and wisdom of God, and as man he is sanctified, he who is holy, and has no need of sanctification; For their sake, he says, I sanctify myself, that they also might be sanctified in truth. And as man he is exalted, having received the name that is above every name, which he always has by nature. For the Word, he says, was God.

τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ βαπτιζόμεθα, οὕτως καὶ εἰς τὸ ὄνομα τοῦ ἁγίου Πνεύματος, καὶ γινόμεθα υἱοὶ Θεοῦ, οὐ Θεῶν. Πατὴρ γὰρ καὶ Υἱὸς καὶ ἅγιον Πνεῦμα, Κύριος σαβαώθ ἐστι. Μία γὰρ ἡ θεότης καὶ εἷς Θεὸς ἐν τρισὶν ὑποστάσεσι. Καὶ διὰ τοῦτο, ἅπερ εἶπεν ὁ Πατὴρ ἐν τῷ Ἡσαΐᾳ, ὁ Ἰωάννης λέγει. ὅτι ὁ Υἱὸς εἶπεν· ἐν δὲ ταῖς Πράξεσιν ὁ Παῦλός φησιν, ὅτι τὸ Πνεῦμα τὸ ἅγιον εἶπε. Λέγει γὰρ οὕτως ὁ Ἡσαΐας· Εἶδον τὸν Κύριον σαβαὼθ, καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου· καὶ ἐπληρώθη ὁ οἶκος τῆς δόξης αὐτοῦ, καὶ τὰ σεραφὶμ εἱστήκεισαν κύκλῳ αὐτοῦ· ἓξ πτέρυγες τῷ ἑνὶ, καὶ ἓξ πτέρυγες τῷ ἑνί· καὶ ταῖς μὲν δυσὶ πτέρυξιν ἐκάλυπτον τὰ πρόσωπα, ταῖς δὲ δυσὶ τοὺς πόδας, καὶ ταῖς δυσὶν ἐπέτοντο. Καὶ ἐκέκραγεν ἕτερος πρὸς τὸν ἕτερον, λέγοντες· Ἅγιος, ἅγιος, ἅγιος Κύριος σαβαὼθ, πλήρης ὁ οὐρανὸς καὶ πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ. Καὶ μετ' ὀλίγα ὁ αὐτός· Ἤκουσα τῆς φωνῆς Κυρίου λέγοντος· Τίνα ἀποστείλω; καὶ τίς πορεύσεται πρὸς τὸν λαὸν 1001 τοῦτον; Καὶ εἶπα· Ἰδοὺ ἐγὼ, ἀπόστειλον με. Καὶ εἶπέ μοι· Πορεύθητι πρὸς τὸν λαὸν τοῦτον, καὶ εἶπον αὐτῷ· Ἀκοῇ ἀκούσητε, καὶ οὐ μὴ συνῆτε· καὶ βλέποντες βλέψητε, καὶ οὐ μὴ ἴδητε. Ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου. Καὶ τοῖς ὠσὶ βαρέως ἤκουσαν· καὶ τοὺς ὀφθαλμοὺς ἐκάμμυσαν· μήποτε ἴδωσι τοῖς ὀφθαλμοῖς αὐτῶν, καὶ τοῖς ὠσὶν ἀκούσωσι, καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς. Ὁ δὲ εὐαγγελιστὴς Ἰωάννης λέγει· ∆ιὰ τοῦτο οὐκ ἠδύναντο πιστεύειν οἱ Ἰουδαῖοι εἰς τὸν Ἰησοῦν, ὅτι εἶπεν Ἡσαΐας, ὅτι Ἐτύφλωσεν αὐτῶν τοὺς ὀφθαλμοὺς, καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν· μήποτε ἴδωσι τοῖς ὀφθαλμοῖς, καὶ τῇ καρδίᾳ νοήσωσι, καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς. Ταῦτα δὲ εἶπεν Ἡσαΐας, ὅτε εἶδε τὴν δόξαν αὐτοῦ, τουτέστι τοῦ Υἱοῦ· ὥστε καὶ Κύριος Σαβαώθ ἐστιν ὁ Υἱός. Κύριος γὰρ τῶν δυνάμεων ἑρμηνεύεται τὸ Κύριος Σαβαώθ· Ὁ δὲ Κύριος τῶν δυνάμεων, αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης, ὡς ὁ ∆αβὶδ εἶπε· Κύριος δὲ τῆς δόξης ἐστὶν ὁ ἐσταυρωμένος Χριστὸς κατὰ τὸν Παῦλον. Καὶ καθὼς εἶπε ∆αβίδ· Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει· καὶ ἀλλαχοῦ· Ὁ ποιμαίνων τὸν Ἰσραὴλ, πρόσχες, ὁ ὁδηγῶν ὡσεὶ πρόβατον τὸν Ἰωσὴφ, ὁ καθήμενος ἐπὶ τῶν χερουβὶμ, ἐμφάνηθι. Ἐν δὲ τοῖς Εὐαγγελίοις λέγει ὁ Υἱός· Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· αὐτὸς οὖν ἐστιν ὁ καθήμενος ἐπὶ τῶν χερουβὶμ, ὁ ποιμαίνων τὸν Ἰσραήλ. Ὁ δὲ Παῦλος ἐν ταῖς Πράξεσι τὸ ἅγιον Πνεῦμα λέγει διὰ Ἡσαΐου εἰρηκέναι ταῦτα, ἅπερεἶπεν Ἡσαΐας, ὅτι Κύριος Σαβαώθ μοι εἶπεν. Ὁ Πατὴρ οὖν καὶ ὁ Υἱὸς καὶ τὸ ἅγιον Πνεῦμα Κύριος Σαβαώθ ἐστι. Καὶ ὅτε λέγει ἡ Γραφὴ περὶ τοῦ Πατρὸς, ὅτι Αὐτὸς ἔκτισε τὰ πάντα, τὰ ὁρατὰ καὶ τὰ ἀόρατα· ἀλλαχοῦ ἡ Γραφὴ διδάσκει ἡμᾶς, ὅτι διὰ τοῦ Υἱοῦ ἐκτίσθη. Οὐχ ἕτερα χωρὶς ὁ Πατὴρ ἔκτισε, καὶ ἄλλα ὁ Υἱός· ἀλλ' ἅπερ ὁ Πατὴρ ποιεῖ, διὰ τῆς ἰδίας δυνάμεως ποιεῖ, ἥτις ἐστὶν ὁ Υἱός· τὰ πάντα γὰρ δι' αὐτοῦ ἐγένετο. Οὕτως οὖν καὶ ὅτε λέγει ὁ Υἱός· Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν· ἔλεγε δὲ, φησὶ, περὶ τοῦ ἰδίου σώματος· ἑτέρα Γραφὴ λέγει, ὅτι Ὁ Πατὴρ ἤγειρε τὸν Υἱὸν αὐτοῦ ἐκ νεκρῶν· καὶ καλῶς λέγει· ἤγειρε γὰρ διὰ τοῦ ἰδίου Λόγου καὶ Υἱοῦ τὴν σάρκα 1004 τοῦ Υἱοῦ αὐτοῦ. Καὶ οὐ λέγομεν τὸ σῶμα εἶναι Υἱὸν φύσει τοῦ Θεοῦ, ἀλλὰ τὸ σῶμα τοῦ Υἱοῦ τοῦ Θεοῦ. Τοῦ οὖν σώματος ἐγειρομένου, ὁ Υἱὸς νοεῖται ἐγηγερμένος ἐκ νεκρῶν. ∆ιὰ τοῦτο κατὰ σάρκα λέγομεν, ὅτι καὶ ἀπέθανε, καὶ ἐτάφη, καὶ ἠγέρθη ἐκ νεκρῶν· κατὰ δὲ τὸ πνεῦμα καὶ ἐν οὐρανῷ καὶ ἐπὶ γῆς ἦν καὶ πανταχοῦ. Ἐπεὶ οὖν πρότερον πλούσιος ὢν, τουτέστι Θεός· ὕστερον δὲ πτωχὸς γέγονε, τουτέστιν ἄνθρωπος, καὶ ὡμοιώθη ἡμῖν κατὰ πάντα χωρὶς ἁμαρτίας· καὶ διὰ τοῦτο ὡς ἄνθρωπος λαμβάνει ζωὴν, ὁ ἔχων ζωὴν, αὐτὸς γάρ ἐστιν ἡ ζωή· λαμβάνει δὲ δι' ἡμᾶς, καὶ ὡς ἄνθρωπος προέκοπτε σοφίᾳ καὶ ἡλικίᾳ ἡ ἀΐδιος τοῦ Θεοῦ δύναμις καὶ σοφία, καὶ ὡς ἄνθρωπος ἁγιάζεται ὁ ἅγιος, καὶ μὴ χρείαν ἔχων ἁγιασμοῦ· Ὑπὲρ αὐτῶν γὰρ, φησὶν, ἁγιάζω ἐμαυτὸν, ἵνα ὦσιν αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ. Καὶ ὡς ἄνθρωπος ὑψοῦται λαβὼν ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ὅπερ ἀεὶ κατὰ φύσιν ἔχει. Θεὸς γὰρ ἦν, φησὶν, ὁ Λόγος.