There has been something of a renaissance in the study of ancient epiphanies. In particular, the Greco-Roman art historian Verity Platt published a seminal monograph in 2011, Facing the Gods. Drawing in particular on Herodotus (Histories 2.53), Platt argues that in Greek epiphany, deities are manifested in their particular forms (εἴδεα), and thereby distinguished one from another by a complex system of signs (σήματα) drawn from a received body of Greek poetry and art, above all from Homer and Hesiod. This epiphanic semiotics involves a powerful theological aesthetics. My own work has involved developing this model of representation and epiphanic semiotics with respect to the Hebrew Bible, in conversation both with the Greek material and the wider literary, religious and iconographic worlds of the ancient Near East. After all, the Bible seems sometimes to struggle with the problem of theophany: 'You did not see any form on the day YHWH spoke unto you at Horeb from the midst of the fire' (Deut 4:15); 'Nobody has ever seen God' (John 1:18). There is a congruence here with Augustine's hermeneutics and the interpretation of particular Scriptural texts: both his emphasis on the importance of signs and signification in representing reality, and his revolutionary exegesis of the Old Testament theophanies in Books II and III of the De Trinitate. This paper will therefore re-read some of Augustine's writings, there and elsewhere, on Old Testament theophanies in conversation with contemporary scholarship on epiphanies in the ancient world. It will consider the relationship between Augustine's trinitarian Christology and his model of God's self-representation by means of created manifestations and the texts of Scripture. It will explore how Augustine's exegesis of theophanic texts brings together aspects of his doctrine of creation, the relationship between representation and reality, and a theological aesthetics which draws upon both biblical and classical traditions.