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Isaiah? Therefore he also said fittingly, that he will go out. For the old has gone out. And concerning this new one Jeremiah also spoke beforehand, saying, Behold, the days are coming, says the Lord, and I will make a new covenant with you, not according to the covenant which I made with your fathers in the day that I took them by their hand to bring them out of the land of Egypt; for they did not abide in my covenant, and I disregarded them. But these and such things are veiled, so that the books might not be destroyed. For where they saw him present, and working miracles, and giving 130.276 perfect proof of his own divinity, they did not show reverence, but crucified him, would they have scarcely spared the prophecies about him, if they had received them unveiled and naked? Moreover, that the name of Christ will be a name for us, Isaiah has said beforehand, saying, The Lord will slay you, but for those who serve me a new name shall be called, and it shall be blessed upon all the earth. And again, Nations shall see your glory, and all kings your righteousness, and the new name shall be called, which the Lord shall name. And Hosea also prophesied, And it shall be, he said, in the last days his name will be manifest in all the earth, and many peoples shall be called by his name, and they will walk in his ways and will live in them. {1From the same.}1 And in you they will pray, for in you is God, and there is no God besides you. For you are God, and we did not know. Therefore, "And in you they will pray" is a prophecy about those who have believed in Christ. But that "In you is God" proclaims the divinity in the assumption. And, "For you are God, and we did not know," is a sort of apology of the Jews at the future judgment, even if it is vain and unacceptable. If Christ were a deceiver, how did all that he foretold come to pass? Such as the things concerning the desolation of the temple of Jerusalem, and the capture, and the destruction of the city, and the utter ruin of the Jews, and all that concerned his disciples, and the miracles in his name, and simply everything. 130.312 And darkness was upon the deep, says Moses. From which these, setting out maliciously, say that darkness existed, of which the creative cause is the evil principle. Then God also divided between the light and between the darkness. If therefore the light is being, and the darkness is being, then it was separated from the light. These things then these men say, who are dark concerning the light. But what do 130.313 we say? Darkness is not some substance, but an accident, and nothing other than the absence of light. For when the heaven revolved at the beginning, darkness came alongside, happening from the obstruction of the surroundings, which even now is accustomed to happen in the case of enclosed spaces. And the division of these is the measured interval of the absence of light. And in a way the absence and privation of light becomes a state and a subsistence for darkness. But an evil principle, that is, an evil God, does not exist. For if God, he is not evil, but a fount of goodness; but if evil, he is not God. For how can wickedness and sin be God? But if these things are God, all things are gone and have been overturned.

{1From the same.}1 How can there be two principles, good and evil? For the good and the evil, that is, the bad, are contrary to one another, and destructive of one another, and incompatible. And so each will exist in a part of the whole, and by this part it will be circumscribed; and either they will touch one another, and be destroyed by one another, or there will be something in between separating them, and behold, three principles. And again, either they are at peace, which the evil one cannot do, or they will fight, which the good one does not wish, nor is able to. For the evil one, being at peace, is not evil; and the good one, fighting, is not good. Therefore there are not two principles, and these contrary, and most hostile. But there is certainly one, a good one. And the evil is not a principle, but the privation and failure of the good. {1From the same.}1 If both the good and the evil are by nature gods, they will have another principle. And a dyad is not a principle, but on the contrary the monad is the principle of the dyad. And not being a principle, they will certainly not be Gods either. Since therefore the monad is a principle

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Ἡσαΐαν; ∆ιὸ καὶ προσφυῶς εἶπεν, ὅτι ἐξελεύσεται. Ὁ παλαιὸς γὰρ ἐξῆλθε. Περὶ τού του δὲ τοῦ καινοῦ καὶ Ἱερεμίας προείρηκε λέγων, Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ διαθήσο μαι ὑμῖν διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην, ἢν διεθέμην τοῖς πατράσιν ὑμῶν ἐν ἡμέρᾳ ἐπιλα βομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν τῇ δια θήκῃ μου κἀγὼ ἠμέλησα αὐτῶν. Συνεσκιασμένα δὲ ταῦτα καὶ τὰ τοιαῦτα, ἵνα μὴ ἀφανισθῶσι τὰ βιβλία. Ὅπου γὰρ παρόντα, καὶ θαυματουργοῦντα βλέποντες, καὶ τελείαν ἀπόδειξιν τῆς ἑαυτοῦ θεότητος παρεχόμε 130.276 νον οὐκ ᾐδέσθησαν, ἀλλ' ἐσταύρωσαν, σχολῇ γ' ἂν τῶν περὶ αὐτοῦ προφητειῶν ἐφείσαντο, εἰ ταύτας ἀσυ σκιάστους ἔλαβον καὶ γυμνάς; Ἔτι δὲ καὶ τὸ τοῦ Χριστοῦ ὄνομα κλῆσις ἡμῖν ἔσται, προείρηκε μὲν Ἡσαΐας, Ὑμᾶς, λέγων, ἀνελεῖ Κύριος, τοῖς δὲ δου-λεύουσί μοι κληθήσεται ὄνομα καινὸν, καὶ εὐλο γηθήσεται ἐπὶ πάσης τῆς γῆς. Καὶ αὖθις, Ὄψονται ἔθνη τὴν δόξαν σου, καὶ πάντες οἱ βασιλεῖς τὴν δικαιοσύνην σου, καὶ κληθήσεται τὸ ὄνομα τὸ καινὸν, ὃ ὁ Κύριος ὀνομάσει αὐτό. Προεῖπε δὲ καὶ Ὠσηὲ, Καὶ ἔσται, φήσας, ἐπ' ἐσχάτων τὸ ὄνομα αὐτοῦ ἐμφανὲς ἐν πάσῃ τῇ γῇ, καὶ τῷ ὀνόματι αὐτοῦ ἐπικληθήσονται λαοὶ πολλοὶ, καὶ κατὰ τὰς ὁδοὺς αὐτοῦ πορεύσονται καὶ ζήσονται ἐν αὐταῖς. {1Τοῦ αὐτοῦ.}1 Καὶ ἐν σοὶ προσεύξονται, ὅτι ἐν σοὶ ὁ Θεός ἐστι, καὶ οὐκ ἔστι Θεὸς πλήν σου. σὺ γὰρ εἶ Θεὸς, καὶ οὐκ ᾔδειμεν. Τὸ μὲν οὖν, Καὶ ἐν σοὶ προσεύξονται, προφητεία περὶ τῶν πιστευσάντων εἰς τὸν Χριστόν. Τὸ δὲ ὅτι Ἐν σοὶ ὁ Θεός ἐστι, τὴν ἐν τῷ προσλήμ-ματι θεότητα καταγγέλλει. Τὸ δὲ, Καὶ γὰρ εἶ Θεὸς, καὶ οὐκ ᾔδειμεν, ἀπολογία τις τῶν Ἰουδαίων ἐν τῇ μελλούσῃ κρίσει, εἰ καὶ ματαία καὶ ἀπαράδεκτος. Εἰ πλάνος ἦν ὁ Χριστὸς, πῶς ὅσα προείρηκεν εἰς τέλος ἐξέβησαν; Οἷον τὰ περὶ τῆς ἐρημώσεως τοῦ ναοῦ τῶν Ἱεροσολύμων, καὶ τῆς ἁλώσεως, καὶ τῆς κατα στροφῆς τῆς πόλεως, καὶ τῆς πανωλεθρίας τῶν Ἰουδαίων, καὶ ὅσα περὶ τῶν μαθητῶν αὐτοῦ, καὶ τῶν ἐν ὀνόματι αὐτοῦ θαυμάτων, καὶ ἁπλῶς ἅπαντα. 130.312 Καὶ σκότος ἐπάνω τῆς ἀβύσσου, φησὶ Μωϋ σῆς. Ὅθεν οὗτοι κακούργως ὁρμώμενοί φασιν ὅτι ἦν τὸ σκότος, οὗ ποιητικὸν αἴτιον ἡ πονηρὰ ἀρχή. Εἶτα καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους. Εἰ οὖν τὸ φῶς ὃν, καὶ τὸ σκότος ὃν, ἄρα τὸ διασταλὲν ἀπὸ τοῦ φωτός. Ταῦτα μὲν οἱ σκοτεινοὶ περὶ τὸ φῶς οὗτοι. Τί δὲ 130.313 ἡμεῖς; Οὐ τὸ σκότος οὐσία τις, ἀλλὰ συμβεβηκὸς, καὶ οὐδὲν ἕτερον ἢ φωτὸς ἀπουσία. Γυρωθέντος γὰρ ἐν ἀρχῇ τοῦ οὐρανοῦ, παρυπέστη σκότος ἐξ ἐμφράξεως τῶν πέριξ συμβὰν, ὃ καὶ νῦν εἴωθεν ἐπὶ τῶν ἐμπε φραγμένων γίνεσθαι. Τούτων δὲ διαχωρισμὸς τὸ μετρητὸν διάστημα τῆς τοῦ φωτὸς ἀπουσίας. Καὶ γίνεται τρόπον τινὰ τοῦ φωτὸς ἡ ἀπουσία καὶ στέ ρησις ἕξις καὶ παρύπαρξις τῷ σκότει. Πονηρὰ δὲ ἀρχὴ, τουτέστι πονηρὸς Θεὸς, οὐκ ἔστιν. Εἰ μὲν γὰρ Θεὸς, οὐ πονηρὸς, ἀλλὰ πηγὴ ἀγαθότητος· εἰ δὲ πονηρὸς, οὐ Θεός. Πῶς γὰρ Θεὸς ἡ κακία καὶ ἁμαρ τία; Εἰ δὲ ταῦτα Θεὸς, οἴχεται πάντα, καὶ ἀνατέ τραπται.

{1Ἐκ τῆς αὐτῆς.}1 Πῶς ἔσονται δύο ἀρχαὶ, ἀγαθὴ καὶ πονηρά; Ἐν αντία γὰρ ἀλλήλοις τὸ ἀγαθὸν, καὶ πονηρὸν ἤτοι κακὸν, καὶ ἀλλήλων φθαρτικὰ, καὶ ἀσύμβατα. Καὶ λοιπὸν ἐν μέρει τοῦ παντὸς ἑκάτερον ἔσται, καὶ ὑπὸ τοῦ μέρους τούτου περιγραφήσεται· καὶ ἢ ἀλ λήλων ἅψονται, καὶ ὑπ' ἀλλήλων διαφθαρήσονται, ἢ μέσον ἔσται τι διατειχίζον, καὶ ἰδοὺ τρεῖς ἀρχαί. Καὶ αὖθις ἢ εἰρηνεύουσιν, ὅπερ τὸ πονηρὸν οὐ δύναται, ἢ μαχέσονται, ὅπερ τὸ ἀγαθὸν οὐ βού λεται, οὐδὲ δύναται. Τὸ μὲν γὰρ πονηρὸν εἰρηνεῦον οὐ πονηρόν· τὸ δὲ ἀγαθὸν μαχόμενον, οὐκ ἀγαθόν. Οὐκ ἄρα δύο ἀρχαὶ, καὶ ταῦτα ἐναντίαι, καὶ πολε μιώταται. Μία δὲ πάντως ἀγαθή. Τὸ δὲ πονηρὸν οὐκ ἀρχὴ, ἀλλὰ τοῦ ἀγαθοῦ στέρησις καὶ ἀποτυχία. {1Ἐκ τῆς αὐτῆς.}1 Εἴπερ ἄμφω θεοὶ πεφύκασιν ὁ ἀγαθὸς καὶ πονη ρὸς, ἑτέραν ἕξουσιν ἀρχήν. Καὶ δυὰς οὐκ ἀρχὴ, ἀλλὰ τοὐναντίον ἡ μονὰς ἀρχὴ τῆς δυάδος. Ἀρχὴ δὲ μὴ ὄντες, οὐδὲ Θεοὶ πάντως ἔσονται. Ἐπεὶ οὖν ἡ μονὰς ἀρχὴ