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The Lord demonstrates the worth of the Spirit. For teaching the mystery of baptism, he spoke thus to his disciples: "Go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." But if the Son or the all-holy Spirit had a created nature, they would not have been numbered together with the possessing God; for the divine oracles accuse those who have worshipped the creature rather than the creator. For this reason also the Only-begotten became man, so as to deliver men from this error, and to teach the difference between God and creation. And having done away with the worship of creation, he would not have commanded again to worship a created nature; for it would be of the most absurd things, to draw men away from gods that are not, but to bring them again to the slavery of created things. It is clear, therefore, that both the Son and the all-holy Spirit have an uncreated nature. For it is for this reason that we are taught to believe in the Father, and the Son, and the Holy Spirit, and are baptized in the name of the Father, and of the Son, and of the Holy Spirit. For since the Father did not form the first man alone, but also the Son, and the Holy Spirit; for he said, "Let us make man in our image and after our likeness," it is fitting, therefore, that when the re-formation takes place, and the new creation is accomplished, the Son and the all-holy Spirit also partake with the Father; and the invocation of the Trinity re-creates each of those who are baptized. But indeed, also concerning the Holy Spirit, against the heretics who are devoid of his grace, I have written three treatises; and I think it superfluous to prolong the discussion here, as the remaining chapters draw the 83.460 discourse to themselves. Therefore, having added the interpretation concerning the divine names, I will move on to those matters. For since the thunderstruck, not having known the meaning of the Hebrew names, thought Adonai, and Eloi, and Sabaoth were different gods, I think it worthwhile to show to those who are ignorant what each of these means in the Greek language. The name Eloh, therefore, is interpreted as God; and Eloi, my God; and El, when unaspirated, also denotes God, but when aspirated, the strong one; and Adonai, the Lord; and Lord Sabaoth is interpreted as Lord of powers, or Lord of hosts. For among the Greeks also military divisions are called powers. And Shaddai means the sufficient and mighty one; and Aia, the one who is. This was also unutterable among the Hebrews. But the Samaritans call it Iabai, being ignorant of the power of the word. Not having understood these things, the madmen have called them different gods. But we will proceed to the remaining parts of the work. 4. -Concerning creation. But it is necessary to show before all things that the creator of the creation exists, not the one formed, according to the myth of Valentinus, from the passion of Achamoth, and born from conversion and passion after thirty-five projections of Aeons; nor certain angels, according to Basilides, and Cerinthus, and the others, of whom they say Iadabaoth is ruler; nor indeed, according to the abominable Marcion, do we say there is some other maker besides the good one, but that the God of all things, with the only-begotten Word, and the all-holy Spirit, created all things, we have both been taught, and we teach. "For by the Word of the Lord were the heavens established, and by the Spirit of his mouth all their powers." And elsewhere, having mentioned the visible and invisible creation, and having urged to praise the maker, he added: "For he spoke, and they were made; he commanded, and they were created." And again: "Who stretches out the heaven like a curtain, who estab

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Κύριος ἐπι δείκνυσι τὴν ἀξίαν τοῦ Πνεύματος. Τὸ γὰρ τοῦ βα πτίσματος διδάσκων μυστήριον, οὕτως ἔφη τοῖς μαθηταῖς· "Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος." Εἰ δὲ κτιστὴν εἶχε φύσιν ὁ Υἱὸς ἢ τὸ πανάγιον Πνεῦμα, οὐκ ἂν συνηριθμήθησαν τῷ κεκτικότι Θεῷ· κατηγο ροῦσι γὰρ οἱ θεῖοι λόγοι τῶν λελατρευκότων τῇ κτί σει παρὰ τὸν κτίσαντα. ∆ιὸ δὴ καὶ ὁ Μονογενὴς ἐνην θρώπησεν, ὥστε ταύτης ἀπαλλάξαι τῆς πλάνης τοὺς ἀνθρώπους, καὶ διδάξαι Θεοῦ καὶ κτίσεως τὸ διάφο ρον. Ἀνελὼν δὲ τῆς κτίσεως τὴν προσκύνησιν, οὐκ ἂν φύσει κτιστῇ πάλιν ἐκέλευσε προσκυνεῖν· τῶν γὰρ ἀτοπωτάτων. ἀφέλκειν μὲν τοὺς ἀνθρώπους τῶν οὐκ ὄντων θεῶν, προσάγειν δὲ αὐτοὺς πάλιν τῇ τῶν ποιημάτων δουλείᾳ. ∆ῆλον τοίνυν ὡς ἄκτιστον ἔχει φύσιν καὶ ὁ Υἱὸς καὶ τὸ πανάγιον Πνεῦμα. ∆ιὰ γὰρ δὴ τοῦτο διδασκόμεθα πιστεύειν εἰς τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα, καὶ βαπτιζόμεθα εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Ἐπειδὴ γὰρ τὸν πρῶτον ἄνθρωπον οὐ μόνος διέπλασεν ὁ Πατὴρ, ἀλλὰ καὶ ὁ Υἱὸς, καὶ τὸ ἅγιον Πνεῦμα· ἔφη γάρ· "Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν," εἰκότως ἄρα καὶ τῆς ἀναπλάσεως γιγνομένης, καὶ τῆς καινῆς ἐπιτελουμένης δημιουργίας, κοινωνεῖ τῷ Πατρὶ καὶ ὁ Υἱὸς, καὶ τὸ πανάγιον Πνεῦμα· καὶ ἡ τῆς Τριάδος ἐπίκλησις τῶν βαπτιζομένων ἕκαστον νεουργεῖ. Ἀλλὰ γὰρ καὶ περὶ τοῦ ἁγίου Πνεύματος, κατὰ τῶν τῆς τούτου χάριτος ἐρήμων αἱρετικῶν, τρεῖς συνέγραψα λόγους· καὶ παρέλκον οἶμαι μηκύνειν ἐνταῦθα, τῶν λειπομένων κεφαλαίων πρὸς ἑαυτὰ τὸν 83.460 λόγον ἑλκόντων. Τὴν περὶ τῶν θείων τοίνυν ὀνομάτων προστεθεικὼς ἑρμηνείαν ἐπ' ἐκεῖνα μεταβήσομαι. Ἐπειδὴ γὰρ οἱ ἐμβρόντητοι, τῶν Ἑβραϊκῶν ὀνομάτων οὐκ ἐγνωκότες τὴν σημασίαν, διαφόρους ἐνόμισαν εἶναι θεοὺς, τὸν Ἀδωναῒ, καὶ τὸν Ἐλωῒ, καὶ τὸν Σαβαὼθ, προὔργου νομίζω τί σημαίνει τούτων ἕκα στον κατὰ τὴν Ἑλλάδα γλῶτταν ἐπιδεῖξαι τοῖς ἀγνοοῦσι. Τὸ Ἐλὼθ τοίνυν ὄνομα, Θεὸς ἑρμηνεύεται· τὸ δὲ Ἐλωῒ, ὁ Θεός μου· τὸ δὲ Ἢλ ψιλούμενον μὲν καὶ αὐτὸ δηλοῖ τὸν Θεὸν, δασυνόμενον δὲ τὸν ἰσχυρόν· τὸ δὲ Ἀδωναῒ, τὸν Κύριον· τὸ δὲ Κύριος Σαβαὼθ, Κύριος τῶν δυνάμεων ἑρμηνεύεται, ἢ Κύριος στρα τιῶν. Καὶ γὰρ παρ' Ἕλλησι τὰ στρατιωτικὰ τάγματα, δυνάμεις καλοῦνται. Τὸ δὲ Σαδδαῒ, τὸν ἱκανὸν καὶ δυνατὸν σημαίνει· τὸ δὲ Ἀϊὰ τὸν ὄντα. Τοῦτο καὶ ἀνεκφώνητον ἦν παρ' Ἑβραίοις. Σαμαρεῖται δὲ Ἰαβαὶ αὐτὸ λέγουσιν, ἀγνοοῦντες τὴν τοῦ ῥήματος δύναμιν. Ταῦτα μὴ νενοηκότες οἱ παρα πλῆγες θεοὺς διαφόρους ἐκάλεσαν. Ἡμεῖς δὲ ἐπὶ τὰ λοιπὰ τοῦ συγγράμματος βαδιούμεθα. ∆ʹ. -Περὶ δημιουργίας. Ἐπιδεῖξαι δὲ χρὴ πρὸ τῶν ἁπάντων, ὡς τῆς κτί σεως ὑπάρχει δημιουργὸς, οὐχ ὁ μορφωθεὶς, κατὰ τὸν Βαλεντίνου μῦθον, ἐκ τοῦ πάθους τῆς Ἀχαμὼθ, καὶ μετὰ πέντε καὶ τριάκοντα προβολὰς Αἰώνων ἐξ ἐπιστροφῆς καὶ πάθους γεγεννημένος· οὐδὲ ἄγγελοί τινες, κατὰ Βασιλίδην, καὶ Κήρινθον, καὶ τοὺς ἄλ λους, ὧν τὸν Ἰαδαβαὼθ ἄρχειν φασίν· οὐδέ γε, κατὰ τὸν Μαρκίωνα τὸν βδελυρὸν, ἄλλον τινὰ παρὰ τὸν ἀγαθὸν ποιητὴν εἶναί φαμεν, ἀλλὰ τὸν τῶν ἁπάντων Θεὸν σὺν τῷ μονογενεῖ Λόγῳ, καὶ τῷ πανα γίῳ Πνεύματι τὰ πάντα δημιουργῆσαι, καὶ ἐδιδά χθημεν, καὶ διδάσκομεν. "Τῷ Λόγῳ γὰρ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στό ματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν." Καὶ ἑτέρωθι δὲ, τῆς ὁρωμένης καὶ ἀοράτου κτίσεως μνη μονεύσας, καὶ τὸν ποιητὴν ὑμνῆσαι παρεγγυήσας, ἐπήγαγεν· "Ὅτι αὐτὸς εἶπε καὶ ἐγενήθησαν, αὐ τὸς ἐνετείλατο καὶ ἐκτίσθησαν." Καὶ πάλιν· "Ὁ ἐκτείνων τὸν οὐρανὸν ὠσεὶ δέῤῥιν, ὁ στε