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we find a dyad also in the holy gospels. For the Lord Christ, conversing with the Jews, said: "In your law it is written that the testimony of two men is true. I bear witness to myself, and the Father who sent me bears witness to me." So also here: I am a witness, says the Lord God, and my servant whom I have chosen, that you may know and believe me and understand that I am. Before me there was no other god and after me there will be none. I gave the old covenant, I will also give the new, I have worked wonders in Egypt, I will free you from the slavery of the Babylonians. 11I am, I am your God, and besides me there will be no savior. And these things proclaim the one divinity. For that the Lord Christ is also called savior by the divine scripture, I think even the disciples of Arius and Eunomius would agree; but if besides him there is no savior, and Christ is also called savior, he is clearly of that nature. But if he is not, according to the word of the blasphemers, neither is he a savior according to the decision of the prophecy. But if he is a savior, then he is of the same substance, whose alone it is to save. 12I have declared and I have saved. I foretold and I brought the end. I reproached, and there was no stranger among you. The Three have put "I made heard" for "I reproached," instead of "I bore witness." And "I reproached" has the same meaning; for they were always reproached for sinning. And this says that, when I was giving the law, no strange god was present. You are my witnesses, and I am the Lord God. Know clearly, he says, that no other has sought you out, but you have enjoyed my providence alone. 13Still from the beginning I am; and there is no one who can deliver from my hands, I will do it and who will turn it back? These things he also said through the blessed Moses: "I will kill and I will make to live, I will strike and I will heal, and there is no one who shall deliver from my hands." 14Thus says the Lord God your redeemer, the Holy One of Israel: For your sake I will send to Babylon and I will raise up all as fugitives, and the Chaldeans will be bound in ships. He foretells the overthrow of the Babylonians and the enslavement of the Chaldeans. These things, he says, they will suffer for your sake, since they did not want to understand that they conquered with my consent and took you captive when you were rejected by me. 15I am the Lord your holy God, who has appointed Israel your king. And this Symmachus has thus interpreted: "I am the Lord your Holy One, creator of Israel, your king," and the Others agree. For I, he says, formed your forefather and wished to be king over you. 16Thus says the Lord, who gives a way in the sea and a path in the mighty water, 17who brought forth chariots and horse and a great and strong multitude. He recalls the wonders that happened in the time of Moses and that strange and paradoxical highway, which the Mosaic rod constructed, in which he cast the chariots of Pharaoh and his power into the sea. But they have fallen asleep and will not rise, they were extinguished as extinguished flax. He says these things concerning the Egyptians, that having tried to pursue Israel, they suffered utter destruction. 18Do not remember the first things, and do not consider the ancient things; 19For behold I am doing new things which will now spring forth, and you will know them. The things to be done by me will be, he says, more wonderful than those that have happened. And what are these, he adds: And I will make a way in the wilderness and rivers in the waterless land. Some have incorrectly supposed these things to be about the return from Babylon; for he then granted them neither a strange way nor rivers on their return. But he calls |154 a| the nations a wilderness, and the preaching of the apostles rivers, and the unerring path a way. And the following words also declare this: 20The beasts of the field will bless me, those who formerly lived a beastly life. And sirens and daughters of sparrows, the orators and philosophers who charm men with finely crafted words, being freed from error and learning the truth, me the

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δυάδα καὶ ἐν τοῖς ἱεροῖς εὐαγγελίοις εὑρίσκομεν· τοῖς γὰρ Ἰουδαίοις ὁ δεσπότης Χριστὸς διαλεγόμενος ἔφη· «Ἐν τῷ νόμῳ ὑμῶν γέγραπται ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν. Ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ.» Οὕτω καὶ ἐνταῦθα· Ἐγὼ μάρτυς, λέγει κύριος ὁ θεός, καὶ ὁ παῖς μου ὃν ἐξελεξάμην, ἵνα γνῶτε καὶ πιστεύσητέ μοι καὶ συνῆτε ὅτι ἐγώ εἰμι. Ἔμπροσθέν μου οὐκ ἐγένετο ἄλλος θεὸς καὶ μετ' ἐμὲ οὐκ ἔσται. Ἐγὼ τὴν παλαιὰν ἔδωκα διαθήκην, ἐγὼ δώσω καὶ τὴν καινήν, ἐγὼ τὰ ἐν Αἰγύπτῳ πεποίηκα θαύματα, ἐγὼ τῆς Βαβυλωνίων ὑμᾶς ἐλευθερώσω δουλείας. 11Ἐγώ εἰμι, ἐγώ εἰμι ὁ θεός σου, καὶ οὐκ ἔσται πάρεξ ἐμοῦ σῴζων. Καὶ ταῦτα τὴν μίαν κηρύττει θεότητα. Ὅτι γὰρ καὶ ὁ δεσπότης Χριστὸς σωτὴρ ὑπὸ τῆς θείας γραφῆς ὀνομάζεται, οἶμαι καὶ τοὺς Ἀρείου καὶ Εὐνομίου συνομολογεῖν φοιτητάς· εἰ δὲ πάρεξ αὐτοῦ σῴζων οὐκ ἔστι, σωτὴρ δὲ καὶ ὁ Χριστὸς ὀνομάζεται, ἐξ ἐκείνης ἐστὶ δηλονότι τῆς φύσεως. Εἰ δὲ οὐκ ἔστι κατὰ τὸν λόγον τῶν βλασφημούντων, οὐδὲ σωτήρ ἐστι κατὰ τὴν τῆς προφητείας ἀπόφασιν. Εἰ δὲ σωτήρ ἐστιν, ἐκ τῆς αὐτῆς ἄρα οὐσίας ἐστίν, ἧς μόνης ἴδιον τὸ σῴζειν. 12Ἐγὼ ἀνήγγειλα καὶ ἔσωσα. Προεῖπον καὶ τὸ πέρας ἐπέθηκα. Ὠνείδισα, καὶ οὐκ ἦν ἐν ὑμῖν ἀλλότριος. Τὸ ὠνείδισα οἱ Τρεῖς «ἠκούτισα» τεθείκασιν ἀντὶ τοῦ ἐμαρτυ ράμην. Καὶ τὸ ὠνείδισα δὲ τὴν αὐτὴν ἔχει διά νοιαν· ἀεὶ γὰρ ἁμαρτάνοντες ὠνειδίζοντο. Τοῦτο δὲ λέγει ὅτι, ἡνίκα ἐνομοθέτουν, ἀλλότριος οὐ πα ρῆν θεός. Ὑμεῖς ἐμοὶ μάρ τυρες, καὶ ἐγὼ κύριος ὁ θεός. Ἴστε φησὶ σαφῶς ὡς οὐδεὶς ὑμᾶς ἕτερος ἐξεζή τησεν, ἀλλὰ τῆς παρ' ἐμοὶ προνοίας ἀπηλαύσατε μόνης. 13Ἔτι ἀπ' ἀρχῆς ἐγώ εἰμι· καὶ οὐκ ἔστιν ὁ ἐκ τῶν χειρῶν μου ἐξαιρούμενος, ποιήσω καὶ τίς ἀποστρέψει αὐτό; Ταῦτα καὶ διὰ τοῦ μακαρίου Μωυσ έως ἔφη· «Ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω, πατάξω κἀγὼ ἰάσομαι, καὶ οὐκ ἔστιν ὃς ἐξελεῖται ἐκ τῶν χειρῶν μου.» 14Οὕτως λέγει κύριος ὁ θεὸς ὁ λυτρούμενος ὑμᾶς ὁ ἅγιος τοῦ Ἰσραήλ· Ἕνεκεν ὑμῶν ἀποστελῶ εἰς Βαβυλῶνα καὶ ἐπεγερῶ φεύγοντας πάντας, καὶ Χαλδαῖοι ἐν πλοίοις δεθή σονται. Τὴν τῶν Βαβυλωνίων προλέγει κατάλυσιν καὶ τῶν Χαλδαίων τὸν ἀνδραποδισμόν. Ταῦτα δέ φησιν ὑμῶν ἕνε κεν πείσονται, ἐπειδὴ συνιδεῖν οὐκ ἠθέλησαν ὡς ἑκόντος μου νενικήκασι καὶ παρ' ἐμοῦ ἀποδοκιμασθέν τας ὑμᾶς ἔλαβον αἰχμαλώτους. 15Ἐγὼ κύριος ὁ θεὸς ὁ ἅγιος ὑμῶν, ὁ κατα δείξας Ἰσραὴλ βασιλέα ὑμῶν. Τοῦ το δὲ ὁ Σύμμαχος οὕτως ἡρμήνευσεν· «Ἐγὼ κύριος ὁ ἅγιος ὑμῶν, κτίστης Ἰσραήλ, βασιλεὺς ὑμῶν», συμφωνοῦσι δὲ καὶ οἱ Λοιποί. Ἐγὼ γάρ φησι τὸν ὑμέτερον διέπλασα πρόγονον καὶ βασιλεύειν ὑμῶν ἠθέλησα . 16Οὕτως λέγει κύριος ὁ δοὺς ὁδὸν ἐν θαλάσσῃ καὶ ἐν ὕδατι ἰσχυρῷ τρίβον, 17ὁ ἐξαγαγὼν ἅρματα καὶ ἵππον καὶ ὄχλον πολὺν καὶ ἰσχυρόν. Τῶν ἐπὶ Μωυσέως γεγενη μένων ἀναμιμνῄσκει θαυμάτων καὶ τῆς ξένης ἐκείνης καὶ παραδόξου λεωφόρου, ἣν <ἡ> Μωσαϊκὴ κατεσκεύασε ῥάβδος, ἐν ᾗ ἅρματα Φαραὼ καὶ τὴν δύναμιν αὐτοῦ ἔρριψεν εἰς θάλασσαν. Ἀλλ' ἐκοιμήθησαν καὶ οὐκ ἀναστήσονται, ἐσβέσθησαν ὡς λίνον ἐσβεσμένον. Περὶ τῶν Αἰγυπτίων ταῦτά φησιν, ὅτι διῶξαι τὸν Ἰσραὴλ πειραθέντες πανω λεθρίαν ὑπέμειναν. 18Μὴ μνημονεύετε τὰ πρῶτα, καὶ τὰ ἀρχαῖα μὴ συλλογίζεσθε· 19Ἰδοὺ γὰρ ἐγὼ ποιῶ καινὰ ἃ νῦν ἀνατελεῖ, καὶ γνώσεσθε αὐτά. Ἀξιαγαστότερά φησιν ἔσται τῶν γεγενημένων τὰ ὑπ' ἐμοῦ γενησόμενα. Τίνα δὲ ταῦτα, ἐπάγει· Καὶ ποιήσω ἐν τῇ ἐρήμῳ ὁδὸν καὶ ἐν τῇ ἀνύδρῳ ποταμούς. Τινὲς ὑπέλαβον περὶ τῆς <ἀπὸ τῆς> Βαβυλῶνος ἐπανόδου ταῦτα οὐκ ὀρθῶς · οὔτε γὰρ ὁδὸν αὐτοῖς ξένην οὔτε ποταμοὺς ἐπανιοῦσιν ἐδωρήσατο τότε. Ἀλλὰ καλεῖ |154 a| ἔρημον μὲν τὰ ἔθνη, ποταμοὺς δὲ τὰ τῶν ἀποστόλων κηρύγματα, ὁδὸν δὲ τὴν ἀπλανῆ πορείαν. Τοῦτο δὲ καὶ τὰ ἐπαγόμενα δηλοῖ· 20Εὐλογήσει με τὰ θηρία τοῦ ἀγροῦ, οἱ θηριώδη βίον πάλαι βεβι ωκότες . Σειρῆνες δὲ καὶ θυγατέρες στρουθῶν, οἱ τοῖς κεκαλλιεπη μένοις λόγοις καταθέλγοντες τοὺς ἀνθρώπους ῥήτορες καὶ φιλόσοφοι, τῆς πλάνης ἀπαλλαττόμενοι καὶ μεταμανθάνοντες τὴν ἀλήθειαν ἐμὲ τὸν