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Lord Jesus, 5.5.5 and all the inhabitants of the world were shaken at the name of Christ, according to the saying now speaking: "Let all the earth fear the Lord, and let all the inhabitants of the world be shaken by him." 5.5.6 These things, then, are from the 2nd and 30th Psalm. And you would find things in agreement with these also in the 148th Psalm, which teaches that not only the things on earth, but also the things in heaven and in sum the whole creation came to be by the command of the God of all. So it says: "Praise the Lord from the heavens, praise him in the highest; praise him, all his angels; praise him all his powers; praise him, sun and moon, praise him, all the stars and the light; for he spoke, and they were made; he commanded, and they were created." 5.5.7 For if he commanded, who was so great as to receive the command concerning such great things, if not the Word of God, who is variously theologized through the present subject before us and is rightly called the Word of God, because indeed the Almighty has laid down in him the creative and formative principles of all things, having handed over to him all things to manage and govern with reason and order? 5.5.8 For let no one suppose that the Word of God happens to be similar to the articulate and spoken word among humans, which is composed of syllables and constituted from nouns and verbs; because indeed our word has its being in sounds and syllables and the things signified by these, being uttered by means of the tongue and the arteries of the pharynx and mouth, but he of the eternal and incorporeal nature, being in every way different from ours, would bring nothing human upon himself, using only the homonymy of the name, 5.5.9 since neither a voice which subsists through the striking of air, nor verbs, nor syllables, nor a tongue, nor a mouth, nor indeed anything human and mortal should be assumed in the case of the God of all; for this would be a word of the soul, in no way able to be or to subsist by itself apart from the soul. For such is the word among humans, being properly without substance and without hypostasis, being entirely a movement and activity of the mind. 5.5.10 But the Word of God is not such, but having in himself his own hypostasis, entirely divine and intellectual, subsisting in a particular way, and again in turn acting in a particular way, being both immaterial and incorporeal and in all things assimilated to the nature of the first and unbegotten and only God, bearing in itself the principles of all created things and the incorporeal and invisible ideas of visible things. wherefore the divine oracles call it both Wisdom and the Word of God. 5.6.1 From Isaiah. "Hear me, O Jacob, and Israel, whom I call: I am the first, and I am forever, and my hand has founded the earth, and my right hand has strengthened the heaven; I will call them, and they shall stand together, and they shall all be gathered and shall hear. Who has declared these things to them? The Lord loving you has done your will against Babylon to take away the seed of the Chaldeans. I have spoken and I have called; I have brought him and made his way prosperous. Draw near to me and hear these things; not from the beginning have I spoken in secret; when it happened, I was there, and now the Lord Lord has sent me, and his Spirit." 5.6.2 See now, then, in what manner the one who said, "I am the first, and I am forever," the one who established the earth and the heaven, so clearly confesses that he has been sent by the Lord Lord, thus customarily naming the Father "Lord" twice, so that you might have this also as an indisputable testimony for the question at hand. 5.6.3 And he piously says that he is first as among created things, assigning to the Father the being that is without beginning, unbegotten, and beyond the first. For "the first" indeed leads a number of more than one, being placed before in honor and rank, which would not be fitting in the case of the Father; 5.6.4 for the God over all is not indeed first of created things, since not even any beginning is conceived of him; but beyond

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κύριον Ἰησοῦν, 5.5.5 πάντες τε οἱ κατοικοῦντες τὴν οἰκουμένην ἐσαλεύθησαν ἐπὶ τῷ τοῦ Χριστοῦ ὀνόματι, ἀκολούθως τῷ νῦν φάσκοντι λογίῳ· «φοβηθήτω τὸν κύριον πᾶσα ἡ γῆ, ἀπ' αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην». 5.5.6 Ταῦτα μὲν οὖν ἐκ τοῦ βʹ καὶ λʹ ψαλμοῦ. σύμφωνα δὲ τούτοις εὕροις ἂν καὶ ἐν ρμηʹ ψαλμῷ, ὃς διδάσκει οὐ τὰ περὶ γῆν μόνα, ἀλλὰ καὶ τὰ κατ' οὐρανὸν καὶ συλλήβδην ἅπασαν τὴν κτίσιν κατ' ἐπικέλευσιν τοῦ τῶν ὅλων θεοῦ γεγονέναι. λέγει δ' οὖν· «αἰνεῖτε τὸν κύριον ἐκ τῶν οὐρανῶν, αἰνεῖτε αὐτὸν ἐν τοῖς ὑψίστοις· αἰνεῖτε αὐτόν, πάντες ἄγγελοι αὐτοῦ· αἰνεῖτε αὐτὸν πᾶσαι αἱ δυνάμεις αὐτοῦ· αἰνεῖτε αὐτὸν ἥλιος καὶ σελήνη, αἰνεῖτε αὐτὸν πάντα τὰ ἄστρα καὶ τὸ φῶς· ὅτι αὐτὸς εἶπεν καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν». 5.5.7 Εἰ γὰρ αὐτὸς ἐνετείλατο, καὶ τίς ἦν ὁ τοσοῦτος, ὡς τὴν περὶ τῶν τηλικούτων ἐντολὴν ὑποδέξασθαι, ἢ ὁ τοῦ θεοῦ λόγος ὁ ποικίλως διὰ τῆς παρούσης ἡμῖν ὑποθέσεως θεολογούμενος καὶ λόγος θεοῦ προσαγορευόμενος εἰκότως, ὅτι δὴ τοὺς τῶν ἁπάντων δημιουργικούς τε καὶ ποιητικοὺς λόγους ὁ παντοκράτωρ ἐν αὐτῷ καταβέβληται, λόγῳ καὶ τάξει τὰ σύμπαντα διέπειν αὐτῷ καὶ διακυβερνᾶν παραδούς; 5.5.8 μὴ γὰρ οὖν τις ὑπολάβοι τῷ παρὰ ἀνθρώποις ἐκ συλλαβῶν συνεστῶτι, ἔκ τε ὀνομάτων καὶ ῥημάτων συγκειμένῳ, ἐνάρθρῳ καὶ προφορικῷ λόγῳ τὸν τοῦ θεοῦ παρόμοιον τυγχάνειν· ὅτι δὴ ὁ παρ' ἡμῖν λόγος ἐν φωναῖς καὶ συλλαβαῖς καὶ τοῖς διὰ τούτων σημαινομένοις κέκτηται τὴν οὐσίαν, διὰ γλώττης καὶ ἀρτηριῶν φάρυγός τε καὶ στόματος προφερόμενος, ὁ δὲ τῆς ἀϊδίου καὶ ἀσωμάτου φύσεως πάντη κατὰ πάντα τοῦ καθ' ἡμᾶς παρηλλαγμένος οὐδὲν ἀνθρώπειον ἐπάγοιτ' ἄν, μόνῃ κεχρημένος τῇ τῆς προσρήσεως ὁμωνυμίᾳ, 5.5.9 ἐπεὶ μήτε φωνὴν τὴν δι' ἀέρος κρούσεως ὑφισταμένην, μήτε ῥήματα, μήτε συλλαβάς, μήτε γλῶτταν, μήτε στόμα, μήτε ὅλως τι τῶν ἀνθρωπείων καὶ θνητῶν ἐπὶ τοῦ τῶν ὅλων θεοῦ παραληπτέον· ψυχῆς γὰρ ἂν εἴη λόγος οὗτος, οὐδαμῶς οἷός τε καθ' ἑαυτὸν δίχα ψυχῆς εἶναι ἢ ὑποστῆναι. τοιόσδε γὰρ ὁ ἐν ἀνθρώποις λόγος, ἰδίως μὲν ἀνούσιος ὢν καὶ ἀνυπόστατος, ὅλον δὲ αὐτὸ κίνησίς τε καὶ ἐνέργεια διανοίας τυγχάνων. 5.5.10 ἀλλ' οὐ καὶ ὁ τοῦ θεοῦ τοιοῦτος, ἔχων δὲ καθ' ἑαυτὸν οἰκείαν ὑπόστασιν πάντη θείαν καὶ νοεράν, ἰδίως μὲν ὑφεστῶσαν, ἰδίως δ' αὖ πάλιν ἐνεργοῦσαν, ἄυλόν τε οὖσαν καὶ ἀσώματον καὶ κατὰ πάντα τῇ τοῦ πρώτου καὶ ἀγενήτου καὶ μόνου θεοῦ φύσει παρωμοιωμένην, τοὺς τῶν γενητῶν ἁπάντων λόγους καὶ τὰς τῶν ὁρωμένων ἀσωμάτους τε καὶ ἀοράτους ἰδέας ἐν ἑαυτῇ φέρουσαν. διὸ καὶ σοφίαν αὐτὴν καὶ θεοῦ λόγον οἱ θεῖοι χρησμοὶ προσαγορεύουσιν. 5.6.1 Τοῦ Ἡσαΐου. «Ἄκουέ μου, Ἰακώβ, καὶ Ἰσραήλ, ὃν ἐγὼ καλῶἐγώ εἰμι πρῶτος, καὶ ἐγώ εἰμι εἰς τὸν αἰῶνα, καὶ ἡ χείρ μου ἐθεμελίωσεν τὴν γῆν, ἡ δεξιά μου ἐστερέωσεν τὸν οὐρανόν· καλέσω αὐτούς, καὶ στήσονται ἅμα, καὶ συναχθήσονται πάντες καὶ ἀκούσονται. τίς αὐτοῖς ἀνήγγειλεν ταῦτα; κύριος ἀγαπῶν σε ἐποίησεν τὸ θέλημά σου ἐπὶ Βαβυλῶνα τοῦ ἆραι σπέρμα Χαλδαίων· ἐγὼ ἐλάλησα καὶ ἐγὼ ἐκάλεσα, ἤγαγον αὐτὸν καὶ εὐώδωσα τὴν ὁδὸν αὐτοῦ. προσαγάγετε πρός με καὶ ἀκούσατε ταῦτα, οὐκ ἀπ' ἀρχῆς ἐν κρυφῇ λελάληκα· ἡνίκα ἐγένετο, ἐκεῖ ἤμην, καὶ νῦν κύριος κύριος ἀπέσταλκέν με καὶ τὸ πνεῦμα αὐτοῦ.» 5.6.2 Ὅρα δὴ καὶ νῦν, τίνα τρόπον ὁ φήσας «ἐγώ εἰμι ὁ πρῶτος, καὶ ἐγώ εἰμι εἰς τὸν αἰῶνα», ὁ τὴν γῆν καὶ τὸν οὐρανὸν συστησάμενος ἐναργῶς οὕτως ἀπεστάλθαι ὁμολογεῖ ὑπὸ κυρίου κυρίου, οὕτω τὸν πατέρα συνήθως δὶς κύριον ἀναγορεύων, ὡς ἂν ἔχοις καὶ ταύτην ἀναμφίλεκτον τοῦ ζητουμένου τὴν μαρτυρίαν. 5.6.3 πρῶτον δ' ἑαυτὸν ὡς ἐν γενητοῖς εὐσεβῶς εἶναι λέγει, τὴν ἄναρχον καὶ ἀγένητον καὶ τὴν ὑπὲρ τὸ πρῶτον οὐσίαν ἀπονέμων τῷ πατρί. τὸ γάρ τοι πρῶτον ἀριθμοῦ πλείονος ἡγεῖται, τιμῇ καὶ τάξει προτεταγμένον, ὅπερ οὐκ ἂν ἐπὶ τοῦ πατρὸς ἁρμόσειεν· 5.6.4 οὐ γὰρ δὴ γενητῶν πρῶτος ὁ ἐπὶ πάντων θεός, ἐπεὶ μηδ' ἀρχή τις ἐπινοεῖται αὐτοῦ· ἐπέκεινα δ'