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clothed with the powers of the unbegotten and unoriginate substance of the Father according to the model of likeness, and wrought by the most skillful and all-knowing painter and life-giving Father to an even more exact likeness, the divine oracles reasonably proclaim him god, as one deemed worthy of this title, among others, from the Father, having received but not possessed it as his own. 5.4.14 For the one gives, and the other receives; so that he is properly the one and only God, both being so by nature and not having received it from another, while the other has been deemed worthy of the second place and possesses his being as God by receiving it from the Father, as an image of God, one divinity being conceived in both according to the model, and there being one God who is in himself without beginning and unbegotten, but is contemplated through the Son as through a mirror and image. 5.4.15 This is what the spiritual oracle teaches, saying that the one revealed is not to be worshiped as God otherwise than through the Father who dwells in him; for, it says, "in you they will pray, because in you is God," and you yourself, being God, are the savior of Israel, and for this reason you are a strong and hidden God, since "in you is God, and there is no other besides him." 5.4.16 And instead of "Egypt has labored," the Hebrew and all the other interpreters have rendered it "the labor of Egypt," so that what is said might be as follows: "to you they will worship," and "the labor of Egypt, and the merchandise of the Ethiopians, and the Sabeans" will be your servants, by which I think certain barbarous and obscure nations are signified, and all who were long ago worn out by demonic superstition. 5.4.17 For since the Egyptians seemed to be the most superstitious of all nations and the first to begin the error of idolatry, he rightly places them first to be subjected to Christ, and through them he also makes clear the things concerning the other idolaters. 5.4.18 And these things have been fulfilled in our savior and Lord, by his being worshiped among all nations and by countless multitudes of the nations throughout the world serving him. 5.4.19 I think that the Ethiopians and Sabeans, prophesied here to worship Christ, are also indicated by the 71st psalm, through which it is said: "Before him Ethiopians shall fall down, and kings of the Arabs and Saba shall bring gifts, and they shall worship him," it being clear from the context that this refers to the Christ prophesied in those passages as well. 5.5.1 Of the 32nd Psalm. "By the word of the Lord were the heavens made firm, and all the power of them by the breath of his mouth." And in the 106th psalm it is said: "he sent his word, and healed them, and delivered them from their destructions," and again in the 147th: "He sends his oracle to the earth, his word will run swiftly." 5.5.2 But with the psalm at hand, which states "by the word of the Lord were the heavens made firm," the holy gospel agrees, saying explicitly: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not anything made that was made." The gospel rightly calls him God, since also through the preceding passages this very one who is now called the Word was also proclaimed Wisdom and offspring of God and priest and Christ, king and Lord and God and image of God. 5.5.3 And that, being other than the Father, he was his minister, so that when the greater one commanded, he created, the present psalm subsequently adds: "Let all the earth fear the Lord, and let all the inhabitants of the world be moved by him. For he spoke, and they were made; he commanded, and they were created." 5.5.4 For it is manifest that he who speaks, speaks to another, and he who commands, commands another besides himself. And clearly at the incarnation of our savior countless multitudes from all the earth, that is from all the nations on the earth, no longer as before feared the demons but him the

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τῆς ἀγενήτου καὶ ἀνάρχου τοῦ πατρὸς οὐσίας τὰς δυνάμεις κατὰ τὸ παράδειγμα τῆς ὁμοιώσεως περιβεβλημένον, ὑπό τε τοῦ πάντων τεχνικωτάτου καὶ πανεπιστήμονος ζωογράφου τε καὶ ζωοποιοῦ πατρὸς εἰς τὸ ἔτι ἀκριβὲς τῆς ὁμοιώσεως ἀπειργασμένον, θεὸν εἰκότως οἱ θεῖοι ἀναγορεύουσι λόγοι, ὡς καὶ ταύτης μετὰ τῶν ἄλλων παρὰ τοῦ πατρὸς ἠξιωμένον τῆς προσηγορίας εἰληφότα τε ἀλλ' οὐκ ἰδιόκτητον αὐτὴν ἐσχηκότα. 5.4.14 ὁ μὲν γὰρ δίδωσιν, ὁ δὲ λαμβάνει· ὥστε κυρίως καὶ ἕνα ἐκεῖνον εἶναι θεὸν καὶ μόνον μὲν καὶ φύσει ὄντα καὶ μὴ παρ' ἑτέρου λαβόντα, τὸν δὲ τῶν δευτερείων ἠξιῶσθαι καὶ τὸ θεὸν εἶναι λαβόντα παρὰ τοῦ πατρὸς ἔχειν, ὡς ἂν εἰκόνα τοῦ θεοῦ, μιᾶς ἐπ' ἀμφοῖν κατὰ τὸ παράδειγμα τῆς θεότητος ἐπινοουμένης ἑνός τε ὄντος θεοῦ τοῦ καθ' ἑαυτὸν ἀνάρχως καὶ ἀγενήτως ὄντος διὰ δὲ τοῦ υἱοῦ ὡς ἂν δι' ἐσόπτρου καὶ εἰκόνος ἐπιθεωρουμένου. 5.4.15 τοῦτό τοι καὶ τὸ πνευματικὸν παιδεύει λόγιον, οὐκ ἄλλως φάσκον θεὸν εἶναι προσκυνητὸν τὸν δηλούμενον ἀλλ' ἢ διὰ τὸν ἐνοικοῦντα αὐτῷ πατέρα· «ἐν σοὶ» γάρ, φησίν, «προσεύξονται, ὅτι ἐν σοὶ ὁ θεός ἐστιν», καὶ σὺ δὲ αὐτὸς θεὸς ὢν σωτὴρ τοῦ Ἰσραὴλ τυγχάνεις, καὶ διὰ τοῦτο ἰσχυρὸς καὶ κρυφαῖος θεὸς εἶ, ἐπεὶ «ἐν σοὶ ὁ θεός, καὶ οὐκ ἔστιν ἔτι πλὴν αὐτοῦ». 5.4.16 Ἀντὶ δὲ τοῦ «ἐκοπίασεν Αἴγυπτος» τὸ Ἑβραϊκὸν καὶ οἱ λοιποὶ πάντες ἑρμηνευταὶ «κόπος Αἰγύπτου» ἐκδεδώκασιν, ἵνα ᾖ τὸ λεγόμενον τοιοῦτον· «σοὶ προσκυνήσουσιν», καί σοι ἔσονται δοῦλοι ὁ «κόπος Αἰγύπτου, καὶ ἡ ἐμπορία Αἰθιόπων, καὶ οἱ Σεβωείμ», δι' ὧν βάρβαρα οἶμαι καὶ ἄσημά τινα ἔθνη δηλοῦσθαι καὶ πάνθ' ὅσα ἤδη πάλαι πρότερον τῇ δαιμονικῇ τετρύχωτο δεισιδαιμονίᾳ. 5.4.17 ἐπειδὴ γὰρ Αἰγύπτιοι ἐδόκουν πάντων τῶν ἐθνῶν δεισιδαιμονέστατοι τυγχάνειν πρῶτοί τε κατάρξαι τῆς εἰδωλολάτρου πλάνης, εἰκότως πρώτους αὐτοὺς τίθησιν ὑποταγησομένους τῷ Χριστῷ, καὶ δι' αὐτῶν καὶ τὰ περὶ τῶν λοιπῶν εἰδωλολατρῶν φανερὰ καθίστησι. 5.4.18 καὶ ταῦτα πεπλήρωται ἐπὶ τὸν σωτῆρα καὶ κύριον ἡμῶν, τῷ ἐν πᾶσιν ἔθνεσιν προσκυνεῖσθαι καὶ δουλεύειν αὐτῷ μυρία πλήθη τῶν ἀνὰ τὴν οἰκουμένην ἐθνῶν. 5.4.19 Αἰθίοπας δὲ καὶ Σεβωεὶμ τοὺς ἐνταῦθα προσκυνήσειν τῷ Χριστῷ προφητευομένους καὶ διὰ τοῦ οαʹ ψαλμοῦ ἡγοῦμαι δηλοῦσθαι, δι' ὧν εἴρηται· «ἐνώπιον αὐτοῦ προσπεσοῦνται Αἰθίοπες, καὶ βασιλεῖς Ἀράβων καὶ Σαβὰ δῶρα προσάξουσιν, καὶ προσκυνήσουσιν αὐτῷ», δῆλον ἐκ τῆς συμφράσεως ὅτι τῷ καὶ ἐν ἐκείνοις προφητευομένῳ Χριστῷ. 5.5.1 Ψαλμοῦ λβʹ. «Τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.» Καὶ ἐν ρʹ δὲ καὶ ʹ ψαλμῷ εἴρηται· «ἀπέστειλεν τὸν λόγον αὐτοῦ, καὶ ἰάσατο αὐτοὺς καὶ ἐρρύσατο αὐτοὺς ἐκ τῶν διαφθορῶν αὐτῶν», καὶ πάλιν ἐν ρμζʹ· «ὁ ἀποστέλλων τὸ λόγιον αὐτοῦ τῇ γῇ, ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ». 5.5.2 ἀλλὰ γὰρ τῷ μετὰ χεῖρας ψαλμῷ φάσκοντι «τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν» συνᾴδει τὸ ἱερὸν εὐαγγέλιον διαρρήδην λέγον· «ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν». θεὸν εἰκότως τὸ εὐαγγέλιον ὀνομάζει, ἐπεὶ καὶ διὰ τῶν πρόσθεν αὐτὸς οὗτος ὁ νῦν θεολογούμενος λόγος καὶ σοφία καὶ γέννημα θεοῦ καὶ ἱερεὺς καὶ χριστὸς βασιλεὺς καὶ κύριος καὶ θεὸς καὶ εἰκὼν ἀνηγόρευτο τοῦ θεοῦ. 5.5.3 καὶ ὅτι γε ἕτερος ὢν τοῦ πατρὸς ὑπουργὸς ἦν αὐτοῦ, ὥστε ἐπικελευομένου τοῦ μείζονος αὐτὸν δημιουργεῖν, ἑξῆς κατὰ τὸν παρόντα ἐπιλέγει ψαλμόν· «φοβηθήτω τὸν κύριον πᾶσα ἡ γῆ, ὑπ' αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην. ὅτι αὐτὸς εἶπεν, καὶ ἐγενήθησαν· αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν». 5.5.4 πρόδηλον γὰρ ὡς ὁ λέγων ἑτέρῳ λέγει, καὶ ὁ ἐντελλόμενος ἑτέρῳ παρ' ἑαυτὸν ἐντέλλεται. σαφῶς δὲ ἐπὶ τῇ τοῦ σωτῆρος ἡμῶν ἐνανθρωπήσει μυρία πλήθη ἐκ πάσης τῆς γῆς, τοῦτ' ἔστιν ἐξ ἁπάντων τῶν ἐπὶ τῆς γῆς ἐθνῶν, οὐκέτι ὡς τὸ πρὶν τοὺς δαίμονας ἀλλ' αὐτὸν ἐφοβήθη τὸν