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we will do.” 18.71 But sometimes they name the Holy Spirit first, and then the Father or the Son, as when David sings: “Where shall I go from your Spirit, and where shall I flee from your presence?” 18.72 And Job, showing his gratitude, says: “The divine Spirit is what made me, and the breath of the Almighty is what teaches me.” 18.73 And thus Paul writes in the first epistle to the Corinthians: “Now there are varieties of gifts, but the same Spirit; and there are varieties of ministries, but the same Lord; and there are varieties of activities, but it is the same God who activates all of them in everyone.” 18.74 But sometimes they speak of two hypostases with the same name, as when Zechariah says: “The Lord said to the devil: The Lord rebuke you, O devil.” 18.75 And this was shown above through many examples.

19.n Concerning that which was just said about the Father, is at other times said about the Son or

the Holy Spirit, because the Trinity exists in one Godhead. 19.1 Therefore, the holy writers, knowing the glorious Trinity to be in one Godhead and its theology to be common, that which they have now said concerning the Father, at other times others declare concerning the Son or the Holy Spirit, not contradicting themselves, but so that we too might know this very crucial point of the right faith; and that, whichever hypostasis we might mention in any way, we have also included the others by faith, since they are inseparable. 19.2 It is necessary for the truthful prophets of God to be truthful and pure from glory that denies the truth, teaching the simple and true reality, that is, the goodness of God. 19.3 For they say that it is not at all lawful for the impure to touch pure things; but they were pure and alien to all false opinion. 19.4 And we shall find this immediately in the vision of God which Isaiah beheld. But why should I not first recall that entire passage as it is? 19.5 He says then: “I saw the Lord of Sabaoth sitting upon a throne, high and lifted up, and the house was full of his glory. And seraphim stood round about him; each one had six wings; and with two wings they covered their faces, and with two their feet, and with two they did fly. And one cried to another: Holy, holy, holy is the Lord of Sabaoth, the heaven and all the earth are full of his glory.” 19.6 And after other things he says: “He said to me: Say to the people: By 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 dull, and with their ears they heard with difficulty, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I should heal them.” 19.7 and among other things he adds: “and the king, the Lord of Sabaoth, I have seen with my eyes. And one of the seraphim was sent to me” and so on. 19.8 Isaiah, therefore, knows the one who appeared, the Lord of Sabaoth and King, to be God the Father himself. 19.9 But Paul, in the book of the Acts of the Apostles, declared him to be the Holy Spirit, saying thus: “The Holy Spirit spoke rightly through Isaiah the prophet to your fathers, saying: Go to this people and say to them: By hearing you will hear, and you will not understand,” and so on, as is written above. 19.10 But John in the Gospel determined him to be the Son of God. For he said: “Though Jesus had done so many signs, they could not believe, because Isaiah said: He has blinded their eyes and hardened their heart, lest they should see with their eyes and understand with their heart and turn, and I should heal them.” And he immediately adds: “These things Isaiah said when he saw his glory”, that is, of the Son of God. These things, then, are somehow about these matters. 19.11 Hear also other things of the same power, of David singing with the lyre in Psalm 94 from the person of God the Father thus: “they tempted me, the

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ποιήσομεν». 18.71 Ποτὲ δὲ πρῶτον τὸ ἅγιον πνεῦμα ὀνομάζουσιν, μετέπειτα δὲ τὸν πατέρα ἢ τὸν υἱόν, ὡς ὅταν ∆αυῒδ ψάλλῃ· «ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω;» 18.72 καὶ ὁ Ἰὼβ τὸ εὔγνωμον δεικνὺς φάσκει· «πνεῦμα θεῖον τὸ ποιῆσάν με, πνοὴ δὲ παντοκράτορος ἡ διδάσκουσά με». 18.73 καὶ ὣς Παῦλος ἐν τῇ πρώτῃ ἐπιστολῇ Κορινθίοις γράφει· «διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα· καὶ διαιρέσεις διακονι ῶν εἰσιν, ὁ δὲ αὐτὸς κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτὸς θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν». 18.74 Ποτὲ δὲ περὶ δύο ὑποστάσεων διαλέγονται ὁμωνύμως, ὡς ὅτε Ζαχαρίας λέγει· «εἶπεν κύριος πρὸς τὸν διάβολον· ἐπιτιμήσει κύριος ἐν σοί, διάβολε». 18.75 Καὶ ἀνωτέρω ἐδείχθη διὰ πλειόνων.

19.ν Περὶ τοῦ τὸ νῦν λεχθὲν περὶ τοῦ πατρός, ἄλλοτε περὶ τοῦ υἱοῦ εἰρῆσθαι ἢ

τοῦ ἁγίου πνεύματος διὰ τὸ ἐν μιᾷ θεότητι τὴν τριάδα ὑπάρχειν. 19.1 Ἐν μιᾷ τοιγαροῦν θεότητι οἱ ἱεροφάνται τὴν ἔνδοξον τριάδα ἐπιστάμενοι καὶ τὴν θεολογίαν αὐτῆς ἐπίκοινον οὖσαν, ὅπερ νῦν εἰρήκασι περὶ τοῦ πατρός, ἄλλοτε ἄλλοι περὶ τοῦ υἱοῦ ἢ τοῦ ἁγίου πνεύματος διαγορεύουσιν, οὐκ ἐναντιούμενοι ἑαυτοῖς, ἀλλὰ διὰ τὸ καὶ ἡμᾶς εἰδέναι τοῦτό τε αὐτὸ τῆς ὀρθῆς πίστεως τὸ καίριον· καὶ ὡς, οἵας δ' ἂν ὑποστάσεως ἐπιμνησθῶμεν ἐκ παντός, καὶ τὴν ἄλλην τῇ πίστει συνανελάβομεν, ἅτε ἀχώριστον. 19.2 ἀψευδεῖν δὲ ἀνάγκη τοὺς ἀψευδεῖς ὑποφήτας θεοῦ καὶ δόξης ἀρνουμένης τὴν ἀλήθειαν καθαροὺς τοὺς τὴν ἁπλῆν καὶ ὄντως ἀλήθειαν, τουτέστιν τὴν ἀγαθότητα, τοῦ θεοῦ διδάσκοντας. 19.3 μὴ καθαροῖς γὰρ καθαρῶν ἐφάπτεσθαι μὴ οὐχὶ θεμιτόν φασιν· οἱ δὲ ἦσαν καθαροὶ καὶ πάσης ψευδοδοξίας ἀλλότριοι. 19.4 Εὑρήσομεν δὲ τοῦτο εὐθὺς εἰς τὴν θεοπτίαν, ἣν ἐθεάσατο Ἠσαΐας. τί δὲ μὴ πρῶτον ὅλου ἐκείνου ὡς ἔχει μνημονεύσω τοῦ χωρίου; 19.5 λέγει οὖν· «εἶδον τὸν κύριον Σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ πλήρης ὁ οἶκος τῆς δόξης αὐτοῦ. καὶ σεραφὶμ εἱστήκει σαν κύκλῳ αὐτοῦ· ἓξ πτέρυγες τῷ ἑνὶ καὶ ἓξ πτέρυγες τῷ ἑνί· καὶ ταῖς μὲν δυσὶ πτέρυξι κατεκάλυπτον τὰ πρόσωπα, ταῖς δὲ δυσὶ τοὺς πόδας, ταῖς δὲ δυσὶν ἐπέταντο· καὶ ἔκραζον ἕτερος πρὸς τὸν ἕτερον· ἅγιος ἅγιος ἅγιος κύριος Σαβαώθ, πλήρης ὁ οὐρανὸς καὶ πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ». 19.6 Καὶ μεθ' ἕτερά φησιν· «εἶπέν μοι· εἰπὲ τῷ λαῷ· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς». 19.7 καὶ μεταξὺ ἄλλων ἐπιφέρει· «καὶ τὸν βασιλέα κύριον Σαβαὼθ εἶδον τοῖς ὀφθαλμοῖς μου. καὶ ἀπεστάλη πρὸς μὲ ἓν τῶν σεραφίμ» καὶ τὰ ἑξῆς. 19.8 Τὸν ὀφθέντα τοίνυν κύριον Σαβαὼθ καὶ βασιλέα Ἠσαΐας μὲν οὗτος αὐτὸν τὸν θεὸν πατέρα εἶναι οἶδεν. 19.9 Παῦλος δὲ ἐν τῇ βίβλῳ τῶν ἀποστολικῶν πράξεων τὸ ἅγιον πνεῦμα τυγχάνειν ὂν ἀπεφήνατο τοιῶσδε ἀνειπών· «καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν πρὸς τοὺς πατέρας ὑμῶν διὰ Ἠσαΐου τοῦ προφήτου λέγοντος· πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπὲ αὐτῷ· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε» καὶ τὰ ἑξῆς, ὡς πρόκειται. 19.10 Ἰωάννης δὲ ἐν εὐαγγελίῳ τὸν υἱὸν τοῦ θεοῦ εἶναι διωρίσατο. ἔφη γάρ· «τοσαῦτα σημεῖα πεποιηκότος τοῦ Ἰησοῦ οὐκ ἐδύναντο πιστεύειν, ὅτι εἶπεν Ἠσαΐας· τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπήρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ ἐπι στρέψωσιν καὶ ἰάσομαι αὐτούς». καὶ εὐθὺς ἐπάγει· «ταῦτα δὲ εἶπεν Ἠσαΐας, ὅτε εἶδεν τὴν δόξαν αὐτοῦ», τουτέστιν τοῦ υἱοῦ τοῦ θεοῦ. ταῦτα μὲν δὴ περὶ τούτων ὧδέ πῃ. 19.11 Ἄκουε δὲ καὶ ἕτερα τῆς αὐτῆς δυνάμεως, τοῦ ∆αυῒδ ἐν ψαλμῷ ϟδʹ ἐκ προσώπου τοῦ θεοῦ πατρὸς ᾄσαντος τῇ λύρᾳ τοιῶσδε· «ἐπείρασάν με οἱ