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they will pray: because in you is God, and there is no God besides you. For you are God, and we did not know, God of Israel, Savior. All who oppose him will be ashamed and confounded, and will go in shame.” 5.4.4 Thus the prophecy. But I do not think anyone will be able to contradict, even if he be very ignorant, the manifest and clear meaning of the text, which so clearly introduces a God of Israel, a Savior, and another God in him. “They will worship you,” it says, “the righteous, and in you they will pray: because in you is God, and there is no God besides you. For you are God, and we did not know, God of Israel, Savior.” 5.4.5 And the phrase “we did not know” is from the person of those who had not known him before, spoken only by the Seventy; the Hebrew had it otherwise, which Aquila, having translated, says: “Surely a mighty God who hides himself, God of Israel, who saves,” 5.4.6 and Theodotion: “Therefore a mighty, hidden God, who saves.” Most wonderfully he names Christ a hidden God, and the reason why he calls him God alone among created things after the first and unbegotten, it clearly teaches, the indwelling of the Father in him. For in him, according to the divine apostle, “all the fullness of the Godhead was pleased to dwell.” 5.4.7 The text indicates this, saying: “because in you is God, and there is no God besides you.” But instead of “besides you,” Theodotion has made it “besides him,” so that it reads “there is no God besides him,” that is, of the God in you, on account of whom you also happen to be God. But according to Aquila it is thus: “But a mighty one is in you, and there is no longer one beside you, surely a mighty God who hides himself. A saving God,” and according to Symmachus: “Only in you is God, and there is no longer nor does there exist another God, truly you are a hidden God, God of Israel who saves.” 5.4.8 Through which things the word has clearly established the reason for Christ being the God of God. 5.4.9 For since, it says, God is in you, for this reason you are a mighty and hidden God. Therefore, through these things, the true and only God would be one, alone properly possessing the title; but the second has been deemed worthy of communion by participation of the true, neither being of himself, nor subsisting apart from the Father who makes him God, nor being called God without the Father, but being this very whole, and living and subsisting through the Father in him, both being with the Father and being made God from him and through him, having received both his being and his being God not from himself but from the Father. 5.4.10 For which reason indeed we have been taught to honor him also as God after the Father, on account of the God dwelling in him, just as the prophecies at hand contain. For just as an image of a king would be honored on account of the one whose features and likeness it bears, and when the image and the king himself are honored, the one honored would be one and not two; for there are not two kings, both the first and true one and the one impressed on the image, but one who is over both, not only conceived, but also named and honored, so indeed also the only-begotten Son, being the only image of the invisible God, is fittingly, on account of the one whose likeness he bears, both proclaimed “image of the invisible God” and is made God by the Father himself, being so by nature in substance, and from the very first existence bearing the natural, not acquired, image of the Father. 5.4.11 Therefore he is by nature both God and only-begotten Son, not in the same way as those adopted from without, who hold the dignity of the title of God as something adventitious. Yet even if he is praised as by nature only-begotten Son and our God, still he is not the first God, but the first only-begotten Son of God and for this reason God. 5.4.12 And this whole thing would be the reason for his also being God, his being the only Son of God by nature and being called only-begotten, and his preserving through all the ensouled and living intelligent image of the only God, made like the Father in all things, and bearing the likeness of the Godhead itself. 5.4.13 For this reason, therefore, him also, as the only son and only image of God and

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προσεύξονται· ὅτι ἐν σοὶ ὁ θεός ἐστιν καὶ οὐκ ἔστιν θεὸς πλὴν σοῦ. σὺ γὰρ εἶ θεός, καὶ οὐκ ᾔδειμεν, θεὸς τοῦ Ἰσραὴλ σωτήρ. αἰσχυνθήσονται καὶ ἐντραπήσονται πάντες οἱ ἀντικείμενοι αὐτῷ, καὶ πορεύσονται ἐν αἰσχύνῃ.» 5.4.4 Ταῦτα μὲν ἡ προφητεία. οὐχ ἡγοῦμαι δὲ ἀντωπήσειν δύνασθαί τινα, κἂν σφόδρα ᾖ ἀγνώμων, τῷ προδήλῳ καὶ σαφεῖ τῆς λέξεως, ἐναργῶς οὕτως εἰσαγούσης θεὸν τοῦ Ἰσραὴλ σωτῆρα καὶ ἕτερον ἐν αὐτῷ θεόν. «προσκυνήσουσί σοι», φησίν, «οἱ δίκαιοι, καὶ ἐν σοὶ προσεύξονται· ὅτι ἐν σοὶ ὁ θεός ἐστιν καὶ οὐκ ἔστιν θεὸς πλὴν σοῦ. σὺ γὰρ εἶ ὁ θεός, καὶ οὐκ ᾔδειμεν, θεὸς τοῦ Ἰσραὴλ σωτήρ.» 5.4.5 τὸ δὲ «οὐκ ᾔδειμεν» ἐκ προσώπου τῶν πρὶν αὐτὸν μὴ ἐπεγνωκότων, παρὰ μόνοις τοῖς ἑβδομήκοντα εἰρημένον, ἑτέρως εἶχεν τὸ Ἑβραϊκόν, ὃ μεταλαβὼν ὁ μὲν Ἀκύλας φησίν· «θεὸς ἄρα ἰσχυρὸς ἀποκρυπτόμενος, θεὸς Ἰσραὴλ σῴζων», 5.4.6 ὁ δὲ Θεοδοτίων· «διὰ τοῦτο ἰσχυρὸς κρυφαῖος θεὸς σῴζων». σφόδρα θαυμαστῶς κρυφαῖον θεὸν τὸν Χριστὸν ὀνομάζει, καὶ τὴν αἰτίαν δέ, δι' ἣν θεὸν αὐτὸν μόνον ὡς ἐν γενητοῖς μετὰ τὸ πρῶτον καὶ ἀγένητον ἀποκαλεῖ, σαφῶς ἐκδιδάσκει, τὴν τοῦ πατρὸς ἐν αὐτῷ κατοίκησιν. ἐν τούτῳ γάρ, κατὰ τὸν θεῖον ἀπόστολον, «εὐδόκησεν πᾶν τὸ πλήρωμα τῆς θεότητος κατοικῆσαι». 5.4.7 τοῦτο δηλοῖ φάσκουσα ἡ λέξις· «ὅτι ἐν σοὶ ὁ θεός ἐστιν καὶ οὐκ ἔστιν θεὸς πλὴν σοῦ». ἀντὶ δὲ τοῦ «πλὴν σοῦ» «πλὴν αὐτοῦ» ὁ Θεοδοτίων πεποίηκεν, ἵν' ᾖ «οὐκ ἔστιν θεὸς πλὴν αὐτοῦ», δηλαδὴ τοῦ ἐν σοὶ θεοῦ, δι' ὃν καὶ σὺ τυγχάνεις ὢν θεός, κατὰ δὲ τὸν Ἀκύλαν οὕτως ἔχει· «πλὴν ἐν σοὶ ἰσχυρός, καὶ οὐκ ἔστιν ἔτι παρὰ σοί, θεὸς ἄρα ἰσχυρὸς καὶ ἀποκρυπτόμενος. θεὸς σῴζων», κατὰ δὲ τὸν Σύμμαχον· «μόνον ἐν σοὶ θεός, καὶ οὐκ ἔστιν ἔτι οὐδ' ὑπάρχει θεός, ὄντως σὺ θεὸς κρυφαῖος, θεὸς Ἰσραὴλ σῴζων». 5.4.8 δι' ὧν τὸ αἴτιον τοῦ εἶναι θεὸν τὸν Χριστὸν τοῦ θεοῦ σαφῶς ὁ λόγος παρέστησεν. 5.4.9 ἐπεὶ γὰρ ἐν σοί, φησίν, ἐστὶν θεός, διὰ τοῦτο σὺ θεὸς ἰσχυρὸς καὶ κρυφαῖος. οὐκοῦν διὰ τούτων ὁ μὲν ἀληθὴς καὶ μόνος θεὸς εἷς ἂν εἴη, μόνος κυρίως τυγχάνων τῆς προσηγορίας· ὁ δὲ δεύτερος μετουσίᾳ τοῦ ἀληθοῦς τῆς κοινωνίας ἠξίωται, οὔτε ὢν καθ' ἑαυτόν, οὔτε ὑφεστὼς δίχα τοῦ θεοποιοῦντος αὐτὸν πατρός, οὔτ' ἄνευ τοῦ πατρὸς θεολογούμενος, ἀλλ' ὅλον αὐτὸ τοῦτο ὤν τε καὶ ζῶν καὶ ὑφεστὼς διὰ τὸν ἐν αὐτῷ πατέρα, συνών τε τῷ πατρὶ καὶ ἐξ αὐτοῦ καὶ δι' αὐτὸν θεοποιούμενος, τό τε εἶναι ὁμοῦ καὶ τὸ θεὸς εἶναι οὐκ ἐξ ἑαυτοῦ παρὰ δὲ τοῦ πατρὸς ἐσχηκώς. 5.4.10 διὸ δὴ μετὰ τὸν πατέρα τιμᾶν καὶ αὐτὸν ὡς θεὸν ἐδιδάχθημεν διὰ τὸν ἐν αὐτῷ κατοικοῦντα θεόν, ὥσπερ οὖν αἱ μετὰ χεῖρας περιέχουσι προφητεῖαι. ὡς γὰρ ἂν τιμηθείη βασιλέως εἰκὼν διὰ τὸν οὗ τοὺς χαρακτῆρας καὶ τὴν ὁμοίωσιν φέρει τιμωμένης δὲ τῆς εἰκόνος καὶ τοῦ βασιλέως αὐτοῦ, εἷς ἂν εἴη ὁ τιμώμενος καὶ οὐ δύο· οὐ γὰρ δύο βασιλεῖς, ὅ τε πρῶτος καὶ ἀληθὴς καὶ ὁ ἐπὶ τῆς εἰκόνος τετυπωμένος, εἷς δ' ὁ κατ' ἀμφοτέρων, οὐ μόνον νοούμενος, ἀλλὰ καὶ ὀνομαζόμενος καὶ τιμώμενος, οὕτω δῆτα καὶ ὁ μονογενὴς υἱός, εἰκὼν ὢν μόνος τοῦ θεοῦ τοῦ ἀοράτου, εἰκότως διὰ τὸν οὗ φέρει ὁμοίωσιν «εἰκών» τε ἀνηγόρευται «τοῦ ἀοράτου θεοῦ» θεοποιεῖταί τε πρὸς αὐτοῦ τοῦ πατρός, οὕτω πεφυκὼς τὴν οὐσίαν, αὐτόθεν τε ἀπὸ πρώτης ὑπάρξεως φυσικὴν ἀλλ' οὐκ ἐπίκτητον τὴν εἰκόνα τοῦ πατρὸς ἐπαγόμενος. 5.4.11 διὸ καὶ φύσει θεὸς ὁμοῦ καὶ μονογενὴς υἱὸς ὢν τυγχάνει, οὐχὶ δὲ ὁμοίως τοῖς ἔξωθεν εἰσποιούμενος, ἐπισυμβεβηκός γε τὸ ἀξίωμα τῆς τοῦ θεοῦ προσηγορίας ἐπέχουσιν. πλὴν εἰ καὶ φύσει μονογενὴς υἱὸς καὶ θεὸς ἡμῶν ἀνευφημεῖται, ἀλλ' οὐχ ὁ πρῶτος θεός, πρῶτος δὲ τοῦ θεοῦ μονογενὴς υἱὸς καὶ διὰ τοῦτο θεός. 5.4.12 καὶ ὅλον γε τοῦτο αἴτιον ἂν εἴη τοῦ καὶ αὐτὸν εἶναι θεόν, τὸ μόνον εἶναι φύσει τοῦ θεοῦ υἱὸν καὶ μονογενῆ χρηματίζειν, καὶ τὸ δι' ὅλου σῴζειν τοῦ μόνου θεοῦ τὴν ἔμψυχον καὶ ζῶσαν νοερὰν εἰκόνα, κατὰ πάντα τῷ πατρὶ παρωμοιωμένην, καὶ τῆς θεότητός τε αὐτῆς τὴν ὁμοίωσιν ἐπιφερομένην. 5.4.13 ταύτῃ τοιγαροῦν καὶ αὐτὸν ὡς ἂν μόνον υἱὸν καὶ μόνον εἰκόνα ὄντα τοῦ θεοῦ καὶ