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Having mixed from Philo's discourses the phrase "God before all other things that are created" with his own words because of the kinship of thought, and adding also "He controls His own power," abhorring the excess of absurdity, he wonderfully refutes.Cap.9.2 b. Then, he has most wisely shown that the generation of the Son is not according to the saying of Eunomius, who says, "He begot then, when the Father willed, and not before," but that the Son, being the fullness of all good and beautiful things, is always seen in the Father, <ἀπ'> making a defense for such a proof from the very words of Eunomius. Cap.9.3c. And that the pre-eternal generation of the Only-Begotten is not inferred according to common and carnal generation, but it is without beginning and without end, and not as Eunomius foolishly fabricates from the things said by Plato concerning the soul and from the Sabbath rest among the Hebrews, not knowing their power.Cap.9.4d. Then, having proved false the slander by Eunomius against the great Basil, as one calling the Only-Begotten unbegotten, he again most wisely discourses concerning the eternal and existing and unending nature of the Only-Begotten, and of creation and light and darkness, and completes the discourse. Cap.10.1 a. But the 10th discourse goes through the unattainable and incomprehensible nature of the discovery of things that are, in which he also wonderfully sets forth the things concerning the nature and formation of the ant, and relates the evangelical saying "I am the door and the way," and the appellations and interpretations of the divine names, and the history of the sons of Benjamin. Cap.10.2 b. Then he wonderfully showed eternal life, that is, Christ, to those who do not confess, and dramatically recited for them the lamentation of Jeremiah over Jeconiah, as appropriate to Montanus and Sabellius.Cap.10.3c. After that he shows the eternity of the Son's generation and the sameness of substance with the one who begot to be inseparable, but the foolishness of Eunomius he likens to infants playing on the sand. Cap.10.4d. After this he shows the Son who truly is and is in the bosom of the Father to be simple and uncompounded, and not mastered by the Father nor serving, the one who freed us from servitude; and if not this, not he alone, but also the Father, as being in the Son and being one, will be a slave; and from "to be" the appellation "the one who is" has been formed. And having nobly and wonderfully examined all these things, he completes the discourse. Cap.11.1 a. The 11th discourse shows that the appellation of "the Good" is not owed to the Father alone, as Eunomius the imitator of Manichaeus and Bardesanes says, but <ὅτι> that the appellation of "the Good" is also owed to the Son who through love for mankind and goodness formed man and through the cross and death re-formed him. Cap.11.2 b. And that it is not a duality of good and evil, as Marcion, who thinks like him, supposes, he most wisely proves from the evangelical saying which says "Good teacher" and from the parable of the vineyard and from Isaiah and Paul, and that the Son does not deny the appellation of "the One who is" or "the Good" [or the alienation of the Father]; but he says that the authority over things that have come into being also belongs to him. Cap.11.3c. Then he sets forth the ignorance of Eunomius and the incoherence and ridiculousness of his words, as he calls the Son the angel of the One who is and inferior to the divine nature, by as much as the Son surpasses his own creatures. against which things the opposition is noble and strong and the refutation rather angry, and that the one who spoke to Moses is himself "the One who is," the only-begotten Son who to Moses asking, "If you yourself do not go with us, do not lead me up from here," said that "I will do this thing that you have spoken"; who also is called angel by both Moses and Isaiah in which was introduced that "A child is born to us." Cap.11.4d. After this, fearing the multitude of the refutation, he passed over many things of the adversary as having been already overthrown. But the remaining things, for the sake of those who think they are the strongest points, he summarizes briefly and refutes the blasphemy of Eunomius who says, which in all the

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Φίλωνος λόγων τὸ Ὁ θεὸς πρὸ τῶν ἄλλων ὅσα γεννητά, διὰ τὴν συγ γένειαν τοῦ φρονήματος μετὰ τῶν ἰδίων ἀναμίξας λόγων, προσθεὶς δὲ καὶ τὸ Τῆς ἰδίας κατακρατεῖ δυνάμεως, τὴν ὑπερβολὴν τῆς ἀτοπίας μυσαχθεὶς θαυμαστῶς ἐξελέγχει.Cap.9.2 βʹ. Εἶτα τὴν τοῦ υἱοῦ γέννησιν οὐ κατὰ τὴν Εὐνομίου φωνὴν Τότε ἐγέννησε λέγοντος, ὅτε ἠθέλησεν ὁ πατήρ, καὶ οὐ πρότερον, ἀλλὰ πάντων ἀγαθῶν καὶ καλῶν πλήρωμα τὸν υἱὸν ὄντα ἀεὶ ἐν τῷ πατρὶ θεωρεῖσθαι πανσόφως ὑπέδειξεν, <ἀπ'> αὐτῶν τῶν Εὐνομίου λόγων συνηγορίαν ποιησάμενος τῆς τοιαύτης ἀποδείξεως. Cap.9.3γʹ. Καὶ ὅτι οὐ κατὰ τὴν κοινὴν καὶ σαρκώδη γέννησιν ἡ προαιώνιος τοῦ μονογενοῦς τεκμαίρεται, ἀλλ' ἄναρχός ἐστι καὶ ἀτελεύτητος, καὶ οὐ καθὼς Εὐνόμιος ἀπὸ τῶν Πλάτωνι περὶ ψυχῆς ῥηθέντων καὶ τῆς παρ' Ἑβραίοις τοῦ σαββά του ἀναπαύσεως ἀνοήτως ἀναπλάττει, μὴ εἰδὼς τὴν δύναμιν αὐτῶν.Cap.9.4δʹ. Εἶτα τὴν κατὰ τοῦ μεγάλου Βασιλείου παρὰ τοῦ Εὐνομίου συκοφαντίαν ὡς ἀγέννητον τὸν μονογενῆ καλοῦντος ψευδῆ ἀποδείξας πάλιν περὶ τὸ ἀΐδιον καὶ ὂν καὶ ἀτελεύ τητον τοῦ μονογενοῦς, δημιουργίας τε καὶ φωτὸς καὶ σκότους πανσόφως διεξελθὼν τὸν λόγον πληροῖ. Cap.10.1 αʹ. Ὁ ιʹ δὲ λόγος τὸ ἀνέφικτον καὶ ἀκατάληπτον τῆς τῶν ὄντων εὑρέσεως διεξέρχεται. ἐν ᾧ καὶ τὰ περὶ τῆς φύ σεως καὶ διαπλάσεως τοῦ μύρμηκος παραδόξως ἐκτίθεται, καὶ τὴν εὐαγγελικὴν ῥῆσιν Ἐγώ εἰμι ἡ θύρα καὶ ἡ ὁδός, τῶν τε θείων ὀνομάτων τὰς προσηγορίας καὶ ἑρμηνείας τήν τε τῶν υἱῶν Βενιαμὶν ἱστορίαν διέξεισιν. Cap.10.2 βʹ. Εἶτα τὴν αἰώνιον ζωὴν τουτέστι τὸν Χριστὸν τοῖς μὴ ὁμολογοῦσι θαυμαστῶς ὑπέδειξε καὶ θρῆνον αὐτοῖς τὸν ἐπὶ τῷ Ἰεχονίᾳ τοῦ Ἰερεμίου ἐξετραγῴδησε πρὸς Μοντανὸν καὶ Σαβέλλιον οἰκείως ἔχουσιν.Cap.10.3γʹ. Ἔπειτα τὸ ἀΐδιον τῆς τοῦ υἱοῦ γεννήσεως καὶ τὸ ταὐτὸν τῆς οὐσίας τῷ γεννήσαντι ἀχώριστον δείκνυσι, τὸ δὲ τοῦ Εὐνομίου ἀνόητον τοῖς κατὰ ψαμάθων παίζουσιν ἀπει κάζει νηπίοις. Cap.10.4δʹ. Μετὰ τοῦτο τὸν κυρίως ὄντα υἱὸν καὶ ἐν τοῖς κόλ ποις ὄντα τοῦ πατρὸς ἁπλοῦν τε καὶ ἀσύνθετον καὶ μὴ κυρι ευόμενον παρὰ τοῦ πατρὸς μήτε δουλεύοντα τὸν ἡμᾶς τῆς δουλείας ἀπαλλάξαντα δείκνυσιν· καὶ εἰ μὴ τοῦτο, οὐκ αὐτὸς μόνος, ἀλλὰ καὶ ὁ πατὴρ ὡς ἐν τῷ υἱῷ ὢν καὶ ἓν ὢν δοῦλος ἔσται· ἀπὸ δὲ τοῦ εἶναι ἡ τοῦ ὄντος ἐπωνυμία παρ εσχημάτισται. πάντα δὲ ταῦτα γενναίως καὶ θαυμαστῶς διεξετάσας τὸν λόγον πληροῖ. Cap.11.1 αʹ. Ὁ ιαʹ λόγος οὐ τῷ πατρὶ μόνον τοῦ ἀγαθοῦ τὴν ἐπωνυμίαν ὀφείλεσθαι, ὥς φησιν ὁ Εὐνόμιος ὁ μιμητὴς Μανι χαίου καὶ Βαρδησάνου, ἀλλὰ <ὅτι> καὶ τῷ υἱῷ τῷ διὰ φιλαν θρωπίαν καὶ ἀγαθότητα τὸν ἄνθρωπον πλάσαντι καὶ διὰ σταυροῦ καὶ θανάτου ἀναπλάσαντι ἡ τοῦ ἀγαθοῦ προσηγορία ὀφείλεται, δείκνυσι. Cap.11.2 βʹ. Καὶ ὅτι οὐ διθεΐα ἀγαθοῦ καὶ κακοῦ, ὡς Μαρ κίων ὁ ὁμόφρων αὐτοῦ οἴεται, πανσόφως ἐκ τῆς εὐαγγελικῆς ῥήσεως τῆς ∆ιδάσκαλε ἀγαθὲ λεγούσης καὶ τῆς τοῦ ἀμπε λῶνος παραβολῆς Ἠσαΐου τε καὶ Παύλου ἀποδείκνυσι, καὶ ὅτι οὐ τὴν ἐπωνυμίαν τοῦ ὄντος ἢ ἀγαθοῦ [ἢ τὴν τοῦ πα τρὸς ἀλλοτρίωσιν] ὁ υἱὸς ἀρνεῖται· ἀλλὰ καὶ τὴν τῶν γενο μένων ἐξουσίαν προσήκειν αὐτῷ φησιν. Cap.11.3γʹ. Εἶτα τὴν τοῦ Εὐνομίου ἀμαθίαν καὶ τὸ ἀσυνάρτη τον καὶ γελοῖον τῶν λόγων αὐτοῦ ἐκτίθεται, ἄγγελον τοῦ ὄντος τὸν υἱὸν λέγοντος καὶ κατώτερον τῆς θείας φύσεως, ὅσον τῶν ἑαυτοῦ ὁ υἱὸς ὑπερέχει κτισμάτων. πρὸς ἃ γεν ναία καὶ σφοδρὰ ἡ ἀντίθεσις καὶ ὁ ἔλεγχος ὀργιλώτερος, καὶ ὅτι ὁ χρηματίζων τῷ Μωϋσεῖ αὐτός ἐστιν ὁ ὤν, ὁ μονο γενὴς υἱὸς ὃς τῷ Μωϋσεῖ αἰτοῦντι Εἰ μὴ αὐτὸς συμπορεύῃ ἡμῖν, μή με ἀναγάγῃς ἐντεῦθεν, εἴρηκεν ὅτι Καὶ τοῦτόν σου τὸν λόγον ποιήσω· ὃς καὶ ἄγγελος καλεῖται παρά τε Μωϋ σέως καὶ Ἠσαΐου ἐν ᾧ παρήχθη ὅτι Παιδίον ἐγεννήθη ἡμῖν. Cap.11.4δʹ. Μετὰ τοῦτο τὸ πλῆθος τῆς ἀντιρρήσεως δεδιὼς τὰ πολλὰ τοῦ ἀντιπάλου παρέδραμεν ὡς ἤδη προανατραπέντα. τὰ δὲ λείποντα διὰ τοὺς οἰομένους κράτιστα εἶναι διὰ βρα χέων ἐπιτεμὼν τὴν τοῦ Εὐνομίου βλασφημίαν διελέγχει λέ γοντος, ὅπερ ἐπὶ πάσης τῆς