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it does not signify God. But then especially this will be, when the prayer is fulfilled which, among other things, says to God: "Hallowed be thy name." For in a certain way the name of God is defiled, being blasphemed and profaned among the nations on account of those who do not think and act in a manner worthy of it, but it is hallowed when the name of God is shown unspotted upon all who have been proven good and virtuous, when God becomes all in all at the consummation of things. 5.98 The name of God is hallowed also when it was no longer imposed on idols and demons and creation, so that the name of God is one among all. 5.99 God having been shown to be one and his name one, we must consider what follows. Over all the earth round about and the desert the Lord will be confessed as one, and his name one. Here, "desert" should be understood as the Church from the gentiles, "earth" as the people from the circumcision. For both peoples will serve one Lord, knowing no other than the God who said, "Besides me you shall know no God," and besides my name which has been magnified over all. But hearing "one God," we ... the Trinity, as if one should think the meaning is about the Father, but certainly not of the Son and Holy Spirit. For there is one Godhead of the Father and of the Son and of the Holy Spirit, as has been demonstrated through many arguments in the discourse concerning the Son. 5.100 The Lord having been shown to be one and his name one round about all the earth and as far as the desert, the understanding had its beginning "from Gabel," which is translated as "testimony," that about which the Savior taught in the Gospel, saying: "Search the scriptures, for these are they which testify of me." In agreement also the apostle Paul writes that "the righteousness through faith in Jesus Christ is witnessed by the law and the prophets," since it is known from the divine testimony that God is one and his name is one "as far as Remmon," interpreted as "exalted" or "raised on high." For where ought the divine testimony to reach but to the high and lofty mind, since the testimony is its own proof? 5.101 And it says somewhere: The testimony and the height exists and is found to the south of the spiritual Jerusalem. It has been spoken concerning the south a little earlier in the passage taken from the Song of Songs: "Awake, O north wind, and come, O south." Therefore, that we may not say the same things many times, being content with what was said then, we must proceed to what follows. 5.102 "Rama," it says, "will remain in place," not moving from one place to another, but being interpreted "a high place" or "raised on high." And where must she who is raised on high on account of her exceeding height remain but in the high place, not descending nor being moved? for it is fitting and beneficial for those who have arrived after much progress at the end and the perfection corresponding to it to remain in holiness. 5.103 The gate of Benjamin, translated as "son of the right hand" or "of days," is the introduction to the divine mysteries and doctrines of righteousness, through which he enters who does and thinks all things with enlightenment and skill, being called a son of the right hand and of days. 5.104 Consider if the son of days is the son of light, about whom and those like him the Savior said, "the sons of this age are more shrewd in their generation than the sons of light," to whom it is written: "Walk thus as children of light." 5.105 "From the gate" of the enlightened and of the right-handed ones, which is the "first" because it happens to be the entrance, "to the gates of the corners." The gates and corners are understood in two ways: first as being praiseworthy ..., because they make a union of walls, of which the cornerstone Christ has been shown to be the head, foundation and end; "The stone which the builders rejected, this has become the head of the corner," being also the foundation of those built upon it, whom the wise master-builder, the

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οὐκ ἔστιν σημαῖνον Θεόν. Τότε δὲ μάλιστα τοῦτ' ἔσται πλη̣ρουμένης τῆς εὐχῆς τῆς πρὸς ἑτέροις λεγούσης πρὸς τὸν Θεόν· «Ἁγιασθήτω τὸ ὄνομά σου.» Κατὰ τρόπον γάρ τινα χραίνεται τὸ ὄνομα τοῦ Θεοῦ βλασφημούμενον καὶ βεβηλούμενον ἐν τοῖς ἔθνεσιν διὰ τοὺς μὴ καταλλήλως αὐτῷ φρονοῦντας καὶ πράττοντας, το´̣τε δὲ ἁγιαζόμενον ὅταν ἐπὶ πάντας καλοὺς καὶ ἀγαθοὺς ἀποδειχθέντας ἀμολύντως ἡ Θεοῦ προσηγορία ἀναδεικνυ´̣ηται, τοῦ Θεοῦ πάντα ἐν πᾶσιν γινομένου ἐπὶ τῷ τέλει τῶν πραγμάτων. 5.98 Ἁγιάζεται τὸ τοῦ Θεοῦ ὄνομα καὶ τότε ὅτε οὐκ ἐπικείμενον ἦν ἔτι ξοάνοις καὶ δαίμοσιν καὶ τῇ κτίσει ὡς ἓν εἶναι παρὰ πᾶσιν τὸ ὄνομα τοῦ Θεοῦ. 5.99 Τοῦ Θεοῦ ἑνὸς καὶ τοῦ ὀνόματος αὐτοῦ ἑνὸς ἀποδειχθέντος, τί διαδέχεται ἐπιστατέον. Ἐπὶ πᾶσαν τὴν γῆν κυκλόθεν καὶ τὴν ἔρημον ο῾̣ Κ̣υ´̣ρ̣ι̣ο̣ς̣ καὶ σ̣·· εἷς̣ ὁμολογηθήσεται καὶ το`̣ ὄνομα αὐτοῦ. Ἔρημον ἐνθάδε τὴν ἀπὸ ἐθνῶν Ἐκκλησίαν ἐκδεκτέον, γῆν τὸν λαὸν ἐκ περιτομῆς. Ἀμφότεροι γὰρ οἱ λαοὶ ἑνὶ Κυρίῳ δουλεύσουσιν, ἄλλον οὐκ ἐπιστάμενοι ἢ τὸν εἰρηκότα Θεόν· «Πλὴν ἐμοῦ οὐ γνώσει Θεὸν» καὶ πλὴν τοῦ ὀνόματός μου τοῦ μεγαλυνθέντος ἐπὶ πάντας. Ἕνα δὲ Θεὸν ἀκούοντες, ·····οῦμεν τὴν Τριάδα, ὡς περὶ Πατρὸς νομίζειν εἶναι τὴν σημασίαν, οὐ μη`̣ν τοῦ Υἱοῦ καὶ ἁγίου Πνεύματος. Μία γὰρ θεότης Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, ὡς α᾿̣ποδέδεικται διὰ πλειόνων ἐν τῷ περὶ Υἱοῦ λόγῳ. 5.100 Ἑνὸς Κυρίου ἀποδειχθέντος καὶ τοῦ ὀνόματος αὐτοῦ ἑνὸς κύκλῳ πάσης τῆς γῆς καὶ ἕως τῆς ἐρήμου, ἀρχὴν ἔσχεν ἡ νόησις «ἀπὸ Γάβελ», ἥτις μεταλαμβάνεται εἰς μαρτυρίαν, ἐκείνην περὶ ἧς ὁ Σωτὴρ ἐδίδαξεν ἐν Εὐαγγελίῳ, εἰπών· «Ἐραυνᾶτε τὰς γραφάς, ὅτι αὗταί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ.» Συμφώνως καὶ ὁ ἀπόστολος Παῦλος γράφει «μαρτυρουμένην εἶναι τὴν διὰ πίστεως Ἰησοῦ Χριστοῦ δικαιοσύνην ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν», ἀπὸ τῆς θείας μαρτυρίας γνωσθέντος ὅτι εἷς ὁ Θεὸς καὶ ἓν τὸ ὄνομα αὐτοῦ «ἕως Ῥεμμών», ἑρμηνευόμενον ὑψωμένον ἢ μεμετεωρισμένον. Ποῦ γὰρ ἔδει φθάνειν τὴν θείαν μαρτυρίαν ἢ εἰς τὸν ὑψηλὸν καὶ μετέωρον νοῦν, τῆς μαρτυρίας οὔσης δείξεως αὐτῆς; 5.101 Λέγει δέ που· Ἡ μαρτυρία καὶ τὸ ὕψος ὑπάρχει καὶ ε̣υ῾̣ρ̣ίσκεται κατὰ νότον τῆς πνευματικ̣ῆς Ἰερουσαλήμ̣. Εἴρηται περὶ νότου ἐν τοῖς ὀλίγῳ πρότερον εἰς τὸ παραλημφθὲν ἀπὸ τοῦ Ἄισματος τῶν Ἀισμάτων· «Ἐξεγείρου, βορρᾶ, και`̣ ἔρχου, νότε.» ∆ιό, ἵνα μὴ πολλάκις τὰ αὐτὰ λέγωμεν, α᾿̣ρκούμενοι τοῖς τότε ῥηθεῖσιν, χωρ̣ητέον ἐπὶ τὰ ἑξῆς. 5.102 «Ῥαμά, φησίν, ἐπὶ τόπου μενεῖ», οὐ μετακινουμένη ἐξ ἑτέρου εἰς ἕτερον τόπον, ἀλλ' ἑρμηνευομένη μετεωρισμὸς ἢ μεμετεωρισμένη. Ποῦ δὲ δεῖ μένειν τὴν διὰ ὕψος ὑπερβάλλον τυγχάνουσαν μεμετεωρισμένην ἢ ἐν τῷ ὑψηλῷ τόπῳ, οὐχ ὑποβαίνουσαν οὐδὲ κινουμένην· κατάλληλον γὰρ καὶ ἐπωφελὲς μένειν ἐν τῇ ἁγιότητι τοὺς φθάσαντας μετὰ πολλὴν προκοπὴν εἰς τὸ τέλος καὶ τὴν κατ' αὐτὴν τελειότητα. 5.103 Πύλη τοῦ Βε̣νιαμὶν μεταλαμβανομένου εἰς τὸ δεξιᾶς ἢ ἡμερῶν υἱός, ἡ εἰσαγωγὴ τῶν θείων μυστηρίων ἐστὶν καὶ δογμάτων τῆς εὐθείας, δι' ἧς εἰσέρχεται ὁ πάντα πεφωτισμένως καὶ δεξιῶς πράττων καὶ διανοούμενος, υἱὸς δεξιᾶς καὶ ἡμερῶν προσαγορευόμενος. 5.104 Ἐπίστησον εἰ υἱὸς ἡμερῶν ὑπάρχει ὁ τοῦ φωτὸς υἱὸς περὶ οὗ καὶ τῶν παραπλησίων αὐτῷ ὁ Σωτὴρ εἶπεν «φρονιμω̣τέρους τοὺς υἱοὺς τοῦ αἰῶνος τούτου ἐν τῇ γενεᾷ αὐτῶν ὑπὲρ τοὺς υἱοὺς τοῦ φωτός», οἷς γράφεται· «Ὡς τέκνα φωτὸς οὕτω περιπατεῖτε.» 5.105 «Ἀπὸ τῆς πύλης» τῶν πεφωτισμένων καὶ τῶν δεξιῶν, ἥτις ἐστὶν «πρώτη» διὰ τὸ τυγχάνειν εἰσαγωγή, «ἕως τῶν πυλῶν τῶν γωνιῶν». Αἱ πύλαι καὶ γ̣ωνίαι διχῶς νοοῦνται· ἅπαξ μὲν ὡς οὖσαι ἐπαινεταί ··τ̣αι, διὰ τὸ ἕνωσιν ποιεῖν τοίχων, ὧν κεφαλὴ ὁ ἀκ̣ρογωνιαῖος λίθος Χριστὸς θεμέλιος καὶ τέλος ἀποδέδεικται· «Λι´̣θος ὃν ἀπ̣εδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας», ὢν καὶ θεμέλιος τῶν ἐπ' αὐτῷ οἰκοδομουμένων, οἷς προσφωνῶν ὁ σοφὸς ἀρχιτέκτων ὁ