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and living things, the souls of the pious, the spirits of the just, Ananias, Azarias, Misael, priests and servants of God. 24.6 For all these things are made and created, having come into being by God through the Word and the Holy Spirit; «for by the word of the Lord the heavens were established, and by the spirit of his mouth all their power». 24.7 But see, beloved brother, how, moved by the Holy Spirit, they numbered all things and did not number the Son among the created things, nor the Holy Spirit, but they knew that the same divinity is in the Trinity and the same Trinity is in one divinity. And they glorified the Father in the Son and the Son in the Father with the Holy Spirit, one sanctification, one worship, one divinity, one doxology. 25.1 But certainly the devil dares to stir up this also in men, the boldness of unbelief, to invent a falsehood against the holy children and to say: they did not know how to say the name of the Holy Spirit; 25.2 for they were Jews and, being Jews, did not even know the Son. But immediately the words refute the unbelief of the heretics. For it says, «and the face of the fourth was like the face of the son of God». Behold the name of the Son of God; therefore there is no ignorance concerning this * and before the time of the furnace, that «Daniel was filled with the Holy Spirit and said, ‘I am clean from her blood,’ and they returned to the judgment» and 25.3 being filled with the Holy Spirit he judged the elders. Therefore they knew the Son and they knew the Father and the Holy Spirit, and not out of ignorance did they not say the names, but for the sake of security. «Bless, for it says, all the works of the Lord, the Lord» and they did not say, bless, O Son of God, the Lord, nor bless, O Holy Spirit, 25.4 the Lord, but «bless, all the works of the Lord, the Lord». And let not anyone of those who hunt for pretexts for themselves say: because they did not mention Cherubim or Seraphim, therefore these are not works of God. For the divine word anticipated securing all things against those devising schemes for themselves, foreknowing the ruin [brought] upon them and the children. 25.5 For the holy children themselves threefoldly doubled the hymn, setting forth created and made things for a hymn to God, and first saying «Blessed are you, Lord, the God of our fathers, and praiseworthy and glorified is your name for ever», then after other things «Blessed are you who sits upon the Cherubim» and again «Blessed are you who sits upon the glorious throne of your kingdom» and 25.6 «Blessed are you who sees the abysses, sitting upon the Cherubim»; so that from the mention of the throne you may understand Seraphim and Cherubim, and from the name of the Cherubim and abysses and sanctified throne and all the other names, you may understand from the number of all those named that they are from the works, numbered together with the others. For having called all these to the hymn, they immediately add, saying, «bless, all the works of the Lord, the Lord», so that Gabriel and Michael might bless the Father and the Son and the Holy Spirit. 26.1 But the holy angels in heaven sing the victory hymn, with Seraphim and Cherubim glorifying the Trinity with one glory and in one rank and of one substance, and saying the «holy, holy, holy», 26.2 making three utterances, but speaking in unity and not with many names. For they do not say holy a fourth time, so that they may not add anything to the naming of the Trinity; they do not say holy twice, so that the glory of perfection may not be lacking, but thrice, so that they may hallow the Father and the Son and the Holy Spirit in the same honor. 26.3 And they do not say holy and semi-holy, but they say holy equally, with one voice and one word and one

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καὶ ζῷα, ψυχὰς ὁσίων πνεύματα δικαίων, Ἀνανίαν Ἀζαρίαν Μισαήλ, ἱερεῖς καὶ δούλους θεοῦ. 24.6 πάντα γὰρ ταῦτα ποιητά ἐστι καὶ κτιστά, ὑπὸ θεοῦ γεγονότα διὰ τοῦ Λόγου καὶ τοῦ ἁγίου πνεύματος· «τῷ λόγῳ γὰρ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις 24.7 αὐτῶν». ὅρα δέ, ἀγαπητὲ ἀδελφέ, πῶς τὰ πάντα ἠρίθμησαν πνεύματι ἁγίῳ φερόμενοι καὶ οὐκ ἠρίθμησαν υἱὸν ἐν τοῖς ποιήμασιν, ἀλλ' οὔτε ἅγιον πνεῦμα, ἀλλ' ἔγνωσαν τὴν αὐτὴν θεότητα εἶναι ἐν τριάδι καὶ τὴν αὐτὴν τριάδα εἶναι ἐν μιᾷ θεότητι. καὶ ἐδόξασαν πατέρα ἐν υἱῷ καὶ υἱὸν ἐν πατρὶ σὺν ἁγίῳ πνεύματι, μίαν ἁγιαστείαν μίαν λατρείαν μίαν θεότητα μίαν δοξολογίαν. 25.1 Ἀλλὰ πάντως καὶ τοῦτο τολμᾷ ὁ διάβολος κινεῖν ἐν τοῖς ἀνθρώποις, ἀπιστίας τολμηρίαν καταψεύσασθαι τῶν ἁγίων παίδων πλάσαι καὶ εἰπεῖν· οὐκ ᾔδεισαν εἰπεῖν ὄνομα ἁγίου πνεύματος· Ἰου25.2 δαῖοι γὰρ ἦσαν καὶ οὐδὲ υἱὸν ᾔδεισαν, Ἰουδαῖοι ὄντες. εὐθὺς δὲ οἱ λόγοι ἐλέγχουσι τῶν κακοδόξων τὴν ἀπιστίαν. φησὶ γάρ «καὶ ἦν τὸ πρόσωπον τοῦ τετάρτου ὡς πρόσωπον υἱοῦ θεοῦ». ἰδοὺ ὄνομα υἱοῦ θεοῦ· ἄρα οὐκ ἔστιν ἄγνοια περὶ τούτου * καὶ πρὸ τοῦ χρόνου τοῦ τῆς καμίνου, ὅτι «ἐπλήσθη ∆ανιὴλ πνεύματος ἁγίου καὶ εἶπε καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος αὐτῆς, καὶ ἐπέστρεψαν εἰς τὸ κριτήριον» καὶ 25.3 ἔκρινε τοὺς πρεσβυτέρους πνεύματι ἁγίῳ ἐμφορούμενος. ἄρα οὖν ᾔδεισαν τὸν υἱὸν καὶ ᾔδεισαν τὸν πατέρα καὶ τὸ πνεῦμα τὸ ἅγιον καὶ οὐκ ἀγνοίας χάριν οὐκ εἶπον τὰ ὀνόματα, ἀλλ' ἀσφαλείας ἕνεκα. «εὐλογεῖτε, γάρ φησιν, πάντα τὰ ἔργα κυρίου τὸν κύριον» καὶ οὐκ εἶπον, εὐλόγει υἱὸς τοῦ θεοῦ τὸν κύριον οὐδ' εὐλόγει ἅγιον πνεῦμα 25.4 τὸν κύριον, ἀλλ' «εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον». καὶ μή τις τῶν προφάσεις ἑαυτοῖς θηρωμένων εἴπῃ· ὅτι οὐκ εἶπον Χερουβὶμ ἢ Σεραφίμ· λοιπὸν οὐδὲ ταῦτά ἐστιν ἔργα τοῦ θεοῦ. προέλαβε γὰρ ὁ θεῖος λόγος ἀσφαλίσασθαι τὰ πάντα κατὰ τῶν τὰς μηχανὰς ἑαυτοῖς ἐπινοούντων, προγινώσκων τὴν εἰς αὐτοὺς καὶ τοὺς παῖδας λύμην. 25.5 τρισσῶς γὰρ τὸν ὕμνον ἐδιπλασίασαν οἱ ἅγιοι παῖδες οἱ αὐτοὶ τὰ κτιστὰ καὶ ποιητὰ εἰς ὕμνον θεοῦ προβαλλόμενοι καὶ πρῶτον φήσαντες «εὐλογητὸς εἶ, κύριε ὁ θεὸς τῶν πατέρων ἡμῶν, καὶ αἰνετὸν καὶ δεδοξασμένον τὸ ὄνομά σου εἰς τοὺς αἰῶνας», εἶτα μεθ' ἕτερα «εὐλογημένος εἶ ὁ καθήμενος ἐπὶ τῶν Χερουβίμ» καὶ πάλιν «εὐλογημένος εἶ ὁ καθήμενος ἐπὶ θρόνου δόξης τῆς βασιλείας σου» καί 25.6 «εὐλογημένος εἶ ὁ βλέπων ἀβύσσους, καθήμενος ἐπὶ Χερουβίμ»· ἵνα ἀπὸ τοῦ εἰπεῖν τὸν θρόνον νοήσῃς Σεραφὶμ καὶ Χερουβίμ, καὶ ἀπὸ τοῦ ὀνόματος τῶν Χερουβὶμ καὶ ἀβύσσων καὶ θρόνου ἡγιασμένου καὶ λοιπῶν πάντων ὀνομάτων νοήσῃς ἀπὸ τοῦ ἀριθμοῦ πάντων τῶν ὠνομασμένων ὅτι ἐκ τῶν ἔργων εἰσὶ τοῖς ἄλλοις συναριθμούμενα. καλέσαντες γὰρ εἰς ὕμνον ταῦτα πάντα εὐθὺς ἐπιφέρουσι λέγοντες «εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον», ἵνα Γαβριὴλ καὶ Μιχαὴλ εὐλογήσῃ πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα. 26.1 Σεμνοὶ δὲ ἄγγελοι ἐν οὐρανῷ τὸν ἐπινίκιον ὕμνον ᾄδουσι, σὺν Σεραφὶμ καὶ Χερουβὶμ τὴν τριάδα ὁμοδόξως καὶ ὁμοστοίχως καὶ ὁμοουσίως δοξάζοντες καὶ λέγοντες τό «ἅγιος ἅγιος ἅγιος», τρεῖς φωνὰς ἀποτελοῦντες, ἐν ἑνότητι δὲ λέγοντες καὶ οὐ πολυωνύμως. 26.2 οὐ γὰρ λέγουσιν ἅγιος τέταρτον, ἵνα μὴ προσθῶσι τι τῇ τῆς τριάδος ὀνομασίᾳ· οὐ λέγουσι δὶς τὸ ἅγιος. ἵνα μὴ ἐλλιπὴς εἴη ἡ δόξα τῆς τελειότητος, ἀλλὰ τρίς, ἵνα πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα ἐν 26.3 τῇ αὐτῇ τιμῇ ἁγιάσωσι. καὶ οὐ λέγουσιν ἅγιος καὶ ἡμιάγιος, ἀλλ' ἴσως λέγουσι τὸ ἅγιος, μιᾷ φωνῇ καὶ ἑνὶ λόγῳ καὶ μιᾷ