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he leaps up, disturbing everything at once, and seemed to many to be someone, but after a short time, having undergone no blameful punishment by justice, he made himself and his house and city utterly desolate.” 11.13.6 These things the Pla11.13.7 going over nature” the phrase “his face has seen uprightness;” and to the phrase “but justice always follows as the avenger of those who fall short of the divine law,” compare “the Lord is righteous and loved righteousness” and “Vengeance is mine, I will repay, says the Lord” and “because the Lord is an avenger and repays those who act with excessive arrogance;” And to “he who would be happy follows this, humble and well-ordered,” 11.13.8 follows “You shall walk after the Lord your God;” and to “but he who is puffed up by boastfulness is left desolate by God,” the phrase “God opposes the proud, but gives grace to the humble” and “but the joy of the ungodly is an utter downfall.” These then are a few things out of countless many concerning the God over all. But consider also the things concerning the second cause.

11.14.1 15. CONCERNING THE SECOND CAUSE

Let us then have acknowledged in this way the things concerning the first cause of all things. But consider also the things concerning the second, whom the oracles of the Hebrews teach to be the Word of God and God from God, just as we ourselves 11.14.2 have been taught to theologize. Moses, then, clearly theologizes two Lords, when he says: “And the Lord rained from the Lord fire and brimstone upon the city of the ungodly,” where, as is customary, he made the same juxtaposition of the characters among the Hebrews for the two; and this is the ineffable 11.14.3 theology among them through the four letters. And with this David, another prophet and at the same time king of the Hebrews, agrees, saying: “The Lord said to my Lord: Sit at my right hand,” indicating the most high God through the first Lord, and the second to him through the second appellation. For to whom else is it right to suppose the right hand of the unbegotten Godhead 11.14.4 is conceded, than to him alone about whom the discussion is? Whom the same prophet in other places more clearly explains, positing that the one theologized is the creative Word of the Father of all things, in which he says: “By the word of the Lord the heavens 11.14.5 were established.” And he introduces the same one as a savior of those in need of his healing, saying: “He sent his word, and healed 11.14.6 them.” And his son and successor Solomon, presenting the same idea with a different designation, calling her wisdom instead of word, recounts these things as 11.14.7 from her own person: “I wisdom dwelt with counsel, and I called upon knowledge and understanding.” Then he continues: “The Lord created me as the beginning of his ways for his works; before the age he founded me, in the beginning before he made the earth, before the mountains were settled; and before all the hills he begets me. When he prepared the heaven, I was present with him.” 11.14.8 And again, this is from the same: “God in wisdom founded the earth, and prepared the heavens in understanding.” And further, this is also said to be from the same: “All things that are secret and manifest I knew; for the artificer of all things, 11.14.9 wisdom, taught me.” Then he adds: “What wisdom is and how she came to be, I will declare, and I will not hide mysteries from you, but from the beginning of generation I will trace 11.14.10 it out.” And next he clarifies these things: “For she is an intelligent spirit, holy, only-begotten, manifold, subtle, mobile, clear, undefiled, all-powerful, all-surveying, and penetrating through all spirits that are intelligent, pure, most subtle. For wisdom is more mobile than any motion. And she passes and goes through all things by reason of her purity. For a vapor

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σκιρτᾷ ταράττων πάντα ἅμα καὶ πολλοῖς τισιν ἔδοξεν εἶναί τις, μετὰ δὲ χρόνον οὐ πολὺν ὑποσχὼν τιμωρίαν οὐ μεμπτὴν τῇ δίκῃ ἑαυτόν τε καὶ οἶκον καὶ πόλιν ἄρδην ἀνάστατον ἐποίησε.» 11.13.6 Ταῦτα ὁ Πλα11.13.7 φύσιν ἐπιπορευόμενος» τὸ «εὐθύτητας εἶδε τὸ πρόσωπον αὐτοῦ»· καὶ πρὸς τὸ «τῷ δ' αἰεὶ ξυνέπεται δίκη τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρὸς» σύγκρινον τὸ «δίκαιος κύριος καὶ δικαιοσύνας ἠγάπησε» καὶ τὸ «ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει κύριος» καὶ τὸ «διότι ἔκδικος κύριος καὶ ἀνταποδίδωσι τοῖς περισσῶς ποιοῦσιν ὑπερηφανίαν·» τῷ δὲ «ἧς ὁ εὐδαιμονήσειν μέλλων ἐχόμενος ξυνέπεται ταπεινὸς καὶ κεκοσμημένος» 11.13.8 ἑπόμενόν ἐστι τὸ «ὀπίσω κυρίου τοῦ θεοῦ σου πορεύσῃ·» τῷ δὲ «ὁ δ' ἐξαρθεὶς ὑπὸ μεγαλαυχίας καταλείπεται ἔρημος θεοῦ» τὸ «ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν» καὶ «χαρμονὴ δὲ ἀσεβῶν πτῶμα ἐξαίσιον.» ταῦτα μὲν οὖν ἀπὸ μυρίων σμικρὰ περὶ τοῦ ἐπὶ πάντων θεοῦ. θέα δὲ καὶ τὰ περὶ τοῦ δευτέρου αἰτίου·

11.14.1 ιεʹ. ΠΕΡΙ ΤΟΥ ∆ΕΥΤΕΡΟΥ ΑΙΤΙΟΥ

Τὰ μὲν δὴ περὶ τοῦ πρώτου τῶν ὅλων αἰτίου τοῦτον ἡμῖν ἀνωμολογήσθω τὸν τρόπον. ἐπίσκεψαι δὲ καὶ τὰ περὶ τοῦ δευτέρου, ὃν δὴ θεοῦ λόγον καὶ θεὸν ἐκ θεοῦ εἶναι τὰ Ἑβραίων παιδεύει λόγια, καθάπερ καὶ ἡμεῖς 11.14.2 αὐτοὶ θεολογεῖν δεδιδάγμεθα. ὁ μὲν οὖν Μωσῆς διαρρήδην δύο θεολογεῖ κυρίους, ἐν οἷς φησι· «Καὶ ἔβρεξε κύριος παρὰ κυρίου πῦρ καὶ θεῖον ἐπὶ τὴν τῶν ἀσεβῶν πόλιν,» ἔνθα συνήθως ἐπὶ τῶν δύο τὴν ὁμοίαν τῶν παρ' Ἑβραίοις χαρακτήρων ἐποιήσατο παράθεσιν· αὕτη δέ ἐστιν ἡ διὰ τῶν τεσσά11.14.3 ρων στοιχείων ἀνεκφώνητος παρ' αὐτοῖς θεολογία. τούτῳ δὲ καὶ ∆αβίδ, ἄλλος προφήτης ὁμοῦ καὶ βασιλεὺς Ἑβραίων, συνᾴδων φησίν· «Εἶπεν ὁ κύριος τῷ κυρίῳ μου· κάθου ἐκ δεξιῶν μου,» τὸν μὲν ἀνωτάτω θεὸν διὰ τοῦ πρώτου κυρίου, τὸν δὲ τούτου δεύτερον διὰ τῆς δευτέρας ὑποφήνας προσηγορίας. τίνι γὰρ ἄλλῳ θέμις ὑπονοεῖν τὰ δεξιὰ τῆς ἀγεννήτου θεότη11.14.4 τος παραχωρεῖσθαι ἢ μόνῳ τῷ περὶ οὗ ὁ λόγος; ὃν ὁ αὐτὸς προφήτης ἐν ἑτέροις λευκότερον διασαφεῖ Λόγον τοῦ Πατρὸς δημιουργικὸν τῶν ὅλων ὑφιστάμενος εἶναι τὸν θεολογούμενον, ἐν οἷς φησι· «Τῷ λόγῳ κυρίου οἱ οὐρα11.14.5 νοὶ ἐστερεώθησαν.» καὶ σωτῆρα δὲ τὸν αὐτὸν τῶν δεομένων τῆς παρ' αὐτοῦ θεραπείας εἰσάγει, λέγων· «Ἀπέστειλε τὸν λόγον αὐτοῦ, καὶ ἰάσατο 11.14.6 αὐτούς.» καὶ ὁ τούτου δὲ παῖς ὁμοῦ καὶ διάδοχος Σολομῶν, ἑτέρῳ προσρήματι τὴν αὐτὴν παριστὰς διάνοιαν, ἀντὶ λόγου σοφίαν εἰπών, τάδε ὡς 11.14.7 ἐξ αὐτῆς προσώπου διέξεισιν· «Ἐγὼ ἡ σοφία κατεσκήνωσα βουλήν, καὶ γνῶσιν καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην.» εἶθ' ἑξῆς ἐπιλέγει· «Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ· πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με, ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι, πρὸ τοῦ ὄρη ἑδρασθῆναι· πρὸ δὲ πάντων βουνῶν γεννᾷ με. ἡνίκα ἡτοίμαζε τὸν οὐρανόν, συμπαρήμην αὐτῷ.» 11.14.8 τοῦ δ' αὐτοῦ πάλιν καὶ τάδε ἐστίν· «Ὁ θεὸς ἐν τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν, ἡτοίμασε δὲ οὐρανοὺς ἐν φρονήσει.» ἔτι δὲ καὶ τάδε λέγεται εἶναι τοῦ αὐτοῦ· «Ὅσα ἐστὶ κρυπτὰ καὶ ἐμφανῆ ἔγνων· ἡ γὰρ πάντων τεχνῖτις 11.14.9 ἐδίδαξέ με σοφία.» εἶτ' ἐπιλέγει· «Τί δέ ἐστι σοφία καὶ πῶς ἐγένετο, ἀπαγγελῶ καὶ οὐκ ἀποκρύψω ὑμῖν μυστήρια, ἀλλ' ἐξ ἀρχῆς γενέσεως ἐξ11.14.10 ιχνιάσω.» καὶ ἑξῆς διασαφεῖ τὰ τοιάδε· «Ἔστι γὰρ αὕτη πνεῦμα νοερόν, ἅγιον, μονογενές, πολυμερές, λεπτόν, εὐκίνητον, τρανόν, ἀμόλυντον, παντοδύναμον, πανεπίσκοπον καὶ διὰ πάντων χωροῦν πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων. πάσης γὰρ κινήσεως κινητικώτερον σοφία. διήκει δὲ καὶ χωρεῖ διὰ πάντων διὰ τὴν καθαρότητα. ἀτμὶς γάρ