Chapters In Book I.
Chapter 1. That Everlasting and before the ages is the Only-Begotten, on the words, In the beginning was the Word.
Chapter 2. That the Son being Consubstantial with the Father is also God in His own Person, even as also the Father, on the words, And the Word was with God.
Chapter 3. That the Son is also God by Nature, in nowise either inferior to, or unlike the Father, on the words, And the Word was God.
Chapter 4. Against those who dare to say, that the conceived and natural Word in God the Father is one, and He that is called Son by the Divine Scriptures another (such is the misconceit of Eunomius' party), on the words, This was in the beginning with God.
Chapter 5. That the Son is by Nature Creator with the Father, as being of His Essence, and not taken to Him as a minister, on the words, All things were made by Him.
Chapter 6. That the Son is by Nature Life, and therefore not originate, but of the Essence of God the Father, on the words, That which was made, in it was Life.
Chapter 7. That the Son is by Nature Light, and therefore not originate, but of the Essence of God the Father as Very Light' from Very Light, on the words, And the Life was the Light of men.
Chapter 8. That the Son of God alone is Very Light, the creature not at all, being participate of Light, as originate, on the words, He was the Very Light.
Chapter 9. That the soul of man does not exist prior to the body, nor is the embodiment a consequence of former sins, as some say, on the words, He was the Very Light which lighteth every man that cometh into the world: He was in the world.
Chapter 10. That the Only-begotten is alone by Nature the Son from the Father, as being of Him and in Him, on the words, No man hath seen God at any time. 

ΚΕΦΑΛΑΙΑ ΕΝ ΤΩ ΠΡΩΤΩ ΒΙΒΛΙΩ. α. Ὅτι ἀΐδιος καὶ πρὸ τῶν αἰώνων ὁ Μονογενής: προκειμένου ῥητοῦ Ἐν ἀρχῇ ἦν ὁ Λόγος. β. Ὅτι καὶ Θεὸς ὁμοούσιος ὑπάρχων τῷ Πατρὶ ὁ Υἱὸς ἐν ἰδίᾳ ἐστὶν ὑποστάσει, ὁμοίως δὲ καὶ ὁ Πατήρ: προκειμένου ῥητοῦ Καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. γ. Ὅτι καὶ Θεὸς κατὰ φύσιν, κατ' οὐδένα τρόπον, ἢ ἐλάττων, ἢ ἀνόμοιός ἐστι τοῦ Πατρὸς ὁ Υἱὸς, προκειμένου ῥητοῦ Καὶ Θεὸς ἦν ὁ Λόγος. δ. Πρὸς τοὺς τολμῶντας λέγειν, ὅτι ἕτερός ἐστιν ὁ ἐνδιάθετός τε καὶ φυσικὸς ἐν Θεῷ καὶ Πατρὶ Λόγος, καὶ ἕτερος ὁ παρὰ ταῖς θείαις γραφαῖς λεγόμενος Υἱός: ἔστι δὲ τῶν περὶ τὸν Εὐνόμιον ἡ τοιαύτη κακοδοξία: πρόκειται δὲ ῥητόν Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. ε. Ὅτι κατὰ φύσιν δημιουργὸς ὁ Υἱὸς μετὰ τοῦ Πατρὸς, ὡς ἐκ τῆς οὐσίας ὑπάρχων αὐτοῦ, καὶ οὐχ ὥσπερ ὑπουργὸς παραλαμβανό μενος: προκειμένου ῥητοῦ Πάντα δι' αὐτοῦ ἐγένετο. Ϛ. Ὅτι ζωὴ κατὰ φύσιν ἐστὶν ὁ Υἱὸς, καὶ διὰ τοῦτο οὐ γενητὸς, ἀλλ' ἐκ τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρός: προκειμένου ῥητοῦ Ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν. ζ. Ὅτι φῶς κατὰ φύσιν ἐστὶν ὁ Υἱὸς, καὶ διὰ τοῦτο οὐ γενητὸς, ἀλλ' ἐκ τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς, ὡς φῶς ἀληθινὸν ἐκ φωτὸς ἀληθινοῦ, προκειμένου ῥητοῦ Καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀν θρώπων. η. Ὅτι μόνος ὁ Υἱὸς τοῦ Θεοῦ φῶς ἐστὶν ἀληθινὸν, ἡ δὲ κτίσις οὐκέτι, φωτὸς οὖσα μέτοχος ὡς γενητή: προκειμένου ῥητοῦ Ἦν τὸ φῶς τὸ ἀληθινόν. θ. Ὅτι οὐ προϋπάρχει τοῦ σώματος ἡ τοῦ ἀνθρώπου ψυχὴ, οὐδὲ ἐκ πρεσβυτέρων ἁμαρτημάτων ἡ σωμάτωσις κατά τινας: προκειμένου ῥητοῦ Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχό μενον εἰς τὸν κόσμον: ἐν τῷ κόσμῳ ἦν. ι. Ὅτι μόνος κατὰ φύσιν ὁ Υἱὸς ἐκ Πατρὸς ὁ Μονογενὴς, ὡς ἐξ αὐτοῦ καὶ ἐν αὐτῷ: προκειμένου ῥητοῦ Θεὸν οὐδεὶς ἑώρακε πώποτε.