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proof, to quote this sacred saying entirely in order, leaving nothing of it out. It is as follows: "The Lord said to my Lord: Sit at my right hand, until I make your enemies a footstool for your feet. The Lord will send forth to you the rod of power from Zion, and rule in the midst of your enemies. With you is the dominion in the day of your power in the splendors of the saints. From the womb before the morning star I have begotten you. The Lord has sworn, and will not repent: You are a priest forever according to the order of Melchizedek; the Lord is at your right hand." For if the Father says to the Son: "Sit at my right hand;" and, "The Lord will send you a rod of power;" and, "You will rule over your enemies;" and, "The Lord has sworn;" and, "The Lord is at your right hand;" who is the Lord sending him the rod, and swearing, and sitting at the right hand of the Son, if not, then, the Holy Spirit? so that the Son is found, being at the right hand of the Father, and having at his right hand the Spirit of God. But it must be remembered, that here the Spirit also swears, as having no one greater, just as the Son, saying, "I swear by myself," as was mentioned in the first book. But also in the 61st psalm the same David appears to announce the Holy Trinity, in singing: "Once God has spoken; these two things I have heard." But which two? He adds: "That power belongs to God, and to you, O Lord, mercy." For who is the God who said, "That power belongs to God?" and to whom does he say, "And to you, O Lord, mercy?" And in the case of Daniel, it says in the judgment concerning Susanna: "God raised up the holy spirit of Daniel;" and here 39.653 declaring the Holy Spirit to be God. For he adds: "And he judged the elders, being filled with the Holy Spirit." And we would find also Elisha, the most notable among the prophets, deeming the Holy Spirit to be God. And his voice to Elijah, which asks along with the mantle also to inherit the Holy Spirit, is thus: "Let the Spirit that is upon you be doubly upon me. But he said: You have asked a hard thing; that is, You have asked for great things. Nevertheless, if you see me when I am taken up, it shall be so for you; but if you do not see, it shall not be." Therefore he saw him and cried out: "Father, father, the chariot of Israel and its horseman!" When, therefore, he "struck" the Jordan with the mantle of Elijah, "and the water was not divided" as it was for Elijah, seeking his request and the promise that was given, he no longer said: 39.656 "Where is the double Spirit?" but: "Where is the God of Elijah, appho, the double one," revealing that the Holy Spirit is God, and teaching at the same time, that it is the same to say God, or Holy Spirit, and vice versa. And the "appho" is a brotherly address. And what does Ezekiel prophesy, when, the heavens being opened to him, he saw a vision of God and the cherubim? "And when the living creatures stood," he says, "the wheels stood; and when they were lifted up, they were lifted up; because a Spirit of life was in the wheels;" that is, sitting upon the cherubim. And a little further down he says: "This is the living creature that I saw under the God of Israel, and I knew that it was the cherubim." Having said above that the Spirit was above the cherubim, further down he said, that under God, that is, the Spirit, were the cherubim and living creatures. Behold, then, again the Holy Spirit of God, being called both God and Spirit of life, and sitting upon the eternal cherubic throne. And for this topic we must also use the Judges, who did not neglect this either, but who judged this well above all, to confess the Spirit of God to be a mighty and helpful Lord. For having said concerning him, that he went with Samson, and guided him, so that he displayed a power greater than human nature, they did not say after this that the Spirit who strengthened him had departed from him, and for this reason he had become weak, but the Lord. For they are as follows: "The Spirit of the Lord began to go with Samson;" and again: "The Spirit of the Lord rushed upon him;" and again: "He turned aside to

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ἀπόδειξιν πάντα ἐφεξῆς παραγράψαι τὸν ἱερὸν τουτονὶ λόγον, μηδὲν αὐτοῦ παραλιπόντι Ἔχει δὲ οὕτως· "Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Ῥάβδον δυνάμεως ἐξαποστελεῖ σοι Κύριος ἐκ Σιὼν, καὶ κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου. Μετὰ σοῦ ἡ ἀρχὴ ἐν ἡμέρᾳ τῆς δυνάμεώς σου ἐν ταῖς λαμπρότησι τῶν ἁγίων. Ἐκ γαστρὸς πρὸ Ἑωσφόρου ἐγέννησά σε. Ὤμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται· Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ· Κύριος ἐκ δεξιῶν σου." Εἰ γὰρ ὁ Πατὴρ λέγει τῷ Υἱῷ· "Κάθου ἐκ δεξιῶν μου·" καὶ, "Ῥάβδον δυνάμεως ἐξαποστελεῖ σοι Κύριος·" καὶ, "Κατακυριεύσεις τῶν ἐχθρῶν σου·" καὶ, "Ὤμοσεν Κύριος·" καὶ, "Κύριος ἐκ δεξιῶν σου·" τίς ὁ ἀποστέλλων αὐτῷ τὴν ῥάβδον, καὶ ὀμνύων, καὶ ἐκ δεξιῶν τοῦ Υἱοῦ καθεζόμενος Κύριος, εἰ μὴ λοιπὸν τὸ ἅγιον Πνεῦμα; ὡς εὑρίσκεσθαι τὸν Υἱὸν, ὄντα μὲν ἐκ δεξιῶν τοῦ Πατρὸς, ἔχοντα δὲ ἐκ δεξιῶν τὸ Πνεῦμα τοῦ Θεοῦ. Μεμνῆσθαι δὲ χρὴ, ὅτι ἐνταῦθα καὶ ὀμνύει τὸ Πνεῦμα, ὡς οὐκ ἔχον τὸν μείζονα, καθὰ ὁ Υἱὸς, εἰπὼν, "Κατ' ἐμαυτοῦ ὀμνύω," ὡς ἐν τῷ πρώτῳ ἐμνημονεύθη βιβλίῳ. Ἀλλὰ καὶ ἐν ξαʹ ψαλμῷ ὁ αὐτὸς ∆αυῒδ ἀπαγγέλλων τὴν ἁγίαν Τριάδα φαίνεται, ἐν τῷ ψάλλειν· "Ἅπαξ ἐλάλησεν ὁ Θεός· δύο ταῦτα ἤκουσα." Ποῖα δὲ δύο; Ἐπάγει· "Ὅτι τὸ κράτος τοῦ Θεοῦ, καὶ σοῦ, Κύριε, τὸ ἔλεος." Τίς γὰρ ὁ εἰπὼν Θεὸς, "Ὅτι τὸ κράτος τοῦ Θεοῦ;" καὶ πρὸς τίνα λέγει, "Καὶ σοῦ, Κύριε, τὸ ἔλεος;" Καὶ ἐπὶ τοῦ ∆ανιὴλ δέ φησιν ἐν τῇ περὶ Σωσάννης κρίσει· "Ἐξήγειρεν ὁ Θεὸς τὸ Πνεῦμα τὸ ἅγιον τὸν ∆ανιήλ·" κἀνταῦθα 39.653 Θεὸν δηλώσας εἶναι τὸ ἅγιον Πνεῦμα. Ἐπιφέρει γάρ· "Καὶ ἔκρινεν τοὺς πρεσβυτέρους, Πνεύματι ἁγίῳ ἐμφορούμενος." Εὕροιμεν δ' ἂν καὶ Ἑλισσαῖον τὸν ἀξιολογώτατον ἐν προφήταις, ἀξιοῦντα εἰδέναι Θεὸν τὸ ἅγιον Πνεῦμα. Ἔχει δ' ἡ πρὸς Ἡλίαν αὐτοῦ φωνὴ, ἡ ἐξαιτοῦσα σὺν τῇ μηλωτῇ καὶ τὸ ἅγιον κληρονομῆσαι Πνεῦμα οὑτωσί· "Γενέσθω τὸ Πνεῦμα τὸ ἐπὶ σοὶ, δισσῶς ἐπ' ἐμοί. Ὁ δὲ εἶπεν· Ἐσκλήρυνας τοῦ αἰτήσασθαι ἀντὶ τοῦ, Μεγάλα ἐζήτησας. Πλὴν ἐὰν ἴδῃς με ἀναλαμβανόμενον, ἔσται σοι οὕτως· ἐὰν δὲ μὴ ἴδῃς, οὐ μὴ γένηται." Ἴδεν τοίνυν αὐτὸν καὶ ἔκραξεν· "Πάτερ, πάτερ, ἅρμα Ἰσραὴλ, καὶ ἱππεὺς ἐν αὐτῷ." Ὅτε οὖν "ἐπάταξεν" τὸν Ἰορδάνην τῇ μηλωτῇ τοῦ Ἡλία, "καὶ τὸ ὕδωρ οὐ διῃρέθη" ὡς ἐπὶ Ἡλίᾳ, ζητῶν τὴν αἴτησιν ἑαυτοῦ καὶ τὴν δοθεῖσαν ὑπόσχεσιν, οὐκ ἔτι εἶπεν· 39.656 "Ποῦ τὸ Πνεῦμα τὸ διπλοῦν;" ἀλλά· "Ποῦ ὁ Θεὸς Ἡλίου ἀπφὼ ὁ διπλοῦς," ἐκκαλύπτων Θεὸν ὑπάρχειν τὸ ἅγιον Πνεῦμα, καὶ διδάσκων ἅμα, ὡς ταυτόν ἐστιν εἰπεῖν Θεὸν, ἢ Πνεῦμα ἅγιον, καὶ τὸ ἔμπαλιν. Τὸ δὲ ἀπφὼ προσφώνησίς ἐστιν ἀδελφική. Τί δὲ καὶ Ἰεζεκιὴλ προφητεύει, ὅτε, τῶν οὐρανῶν ἀνοιγέντων αὐτῷ, ἴδεν ὅρασιν Θεοῦ καὶ τὰ χερουβίμ; "Καὶ ἐν τῷ ἑστᾶναι," φησὶν, "τὰ ζῶα, εἱστήκεισαν οἱ τροχοί· καὶ ἐν τῷ ἐξαιρεῖν αὐτὰ, ἐξῄροντο· ὅτι Πνεῦμα ζωῆς ἦν ἐν τοῖς τροχοῖς·" ἀντὶ τοῦ, ἐπικαθεζόμενον ἐπὶ τῶν χερουβίμ. Καὶ μικρὸν ὑποκαταβὰς λέγει· "Τοῦτο τὸ ζῶον, ὃ ἴδον ὑπὸ κάτω Θεοῦ Ἰσραὴλ, καὶ ἔγνων, ὅτι τὰ χερουβίμ ἐστιν." Εἰρηκὼς ἀνωτέρω τὸ Πνεῦμα ἐπάνω εἶναι τῶν χερουβὶμ, ὑποκαταβὰς εἶπεν, ὑποκάτω τοῦ Θεοῦ, τοῦτ' ἔστιν τοῦ Πνεύματος, εἶναι τὰ χερουβὶμ καὶ ζῶα. Θέα τοίνυν καὶ αὖθις τὸ ἅγιον τοῦ Θεοῦ Πνεῦμα, καὶ Θεὸν καὶ Πνεῦμα ζωῆς προσαγορευόμενον, καὶ ἐπὶ τοῦ χερουβικοῦ καθεζόμενον αἰωνίου θρόνου. Χρηστέον δ' εἰς τὸ κεφάλαιον τοῦτο καὶ τοῖς κριταῖς οὐδὲ αὐτοῖς ἀμελήσασιν, ἀλλ' ὅτι μάλιστα παρὰ πάντα τοῦτο κεκρικόσιν καλῶς, τὸ ὁμολογῆσαι Κύριον δυνατὸν καὶ ἐπίκουρον τὸ Πνεῦμα τοῦ Θεοῦ. Εἰπόντες γὰρ περὶ αὐτοῦ, ὅτι συνεπορεύετο μετὰ Σαμψὼν, καὶ κατεύθυνεν αὐτῷ, ὥστε μείζονα φύσεως ἀνθρωπίνης δύναμιν ἐνδείκνυσθαι αὐτὸν, οὐκ εἶπαν μετὰ ταῦτα τὸ ἐνδυναμοῦν αὐτὸν Πνεῦμα ἀνακεχωρηκέναι ἀπ' αὐτοῦ, καὶ διὰ τοῦτο ἠσθενηκέναι, ἀλλὰ τὸν Κύριον. Ἔχουσι δὲ οὕτως· "Ἤρξατο Πνεῦμα Κυρίου συμπορεύεσθαι μετὰ Σαμψών·" καὶ πάλιν· "Ἥλατο ἐπ' αὐτὸν Πνεῦμα Κυρίου·" καὶ πάλιν· "Ἐξέκλινεν εἰς