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would be even above the first, since he himself both begot and established the first, with the divine Logos alone being called the first of all created things. 5.6.5 And so when it is asked, according to the passage, "he spoke, and they were made; he commanded, and they were created," to whom he commanded the creation of created things, it has now been clearly demonstrated that it was to the one who said: "My hand laid the foundation of the earth, and my right hand made firm the heaven," who also confesses that he has been sent by the greater one, saying, "now the Lord LORD has sent me and his spirit." 5.6.6 It would be the God Logos also saying these things, since "by the word of the Lord were the heavens made firm" according to the citation from the psalm. But nevertheless, even if the Logos of God himself is theologized by the title "Lord," still he very piously calls his own most high and greater Father and Lord "Lord" twice, using the distinct name for him: 5.6.7 "And now," he says, "the Lord LORD has sent me," as if the God over all is properly the first and true Lord, both of his own only-begotten Logos and of all created things after him; over whom the Logos of God, having received lordship and dominion from the Father in a secondary way, as a genuine and only-begotten son, would himself also reasonably and piously be called a second Lord. 5.7.1 From Genesis. "And God said, Let us make man in our image and after our likeness," and again, "And God said, It is not good that the man should be alone; let us make him a helper fit for him." 5.7.2 And lest anyone should suppose these things were said to angels, he immediately makes clear that the one commanded was not an angel of God, saying, "And God made the man, in the image of God he made him." 5.8.1 From the same. "The sun rose upon the earth, and Lot entered into Zoar, and the Lord rained on Sodom sulfur and fire from the Lord." 5.8.2 He clearly proclaims a second, whom he also teaches was permitted by the greater one to execute the punishment against the ungodly. But nevertheless, even if we openly confess two Lords, yet we do not use the same theologies for both; but using rank piously, we are taught that the most high Father is both God and Lord and the Lord and God of the second, and that the Logos of God is the second Lord, master of the things under him, but not in like manner also of the greater one. 5.8.3 For the God Logos is not Lord of the Father nor God of the Father, but of him he is image and word and wisdom and power, while of those after him he is master and Lord and God; but the Father is Father and Lord and God even of the Son. Whence reasonably they are traced back to one origin, and the tenets of our pious theology are consistent with one God. 5.9.1 Of the same. "And the Lord appeared to Abraham and said to him, To your seed I will give this land," and again, "Abraham was ninety-nine years old, and the Lord appeared to Abraham and said to him, I am God; be well-pleasing before me and be blameless; and I will make my covenant between you and between me, and I will multiply you exceedingly," 5.9.2 and again, "And God appeared to him by the oak of Mamre, as he sat at the door of his tent at midday. And looking up with his eyes he saw, and behold, three men stood before him. And when he saw them, he ran to meet them from the door of his tent and bowed down," 5.9.3 and next after the vision he adds, "And the Lord said, Shall I hide from Abraham my servant what I am doing? Since Abraham shall surely become a great and numerous nation, and in him shall all the nations of the earth be blessed," 5.9.4 and to these things he again adds, as if concerning another, "For I know that he will command his sons and his house after him, and they will keep the ways of the Lord to do righteousness and justice, so that the Lord may bring upon Abraham what he has spoken to him." 5.9.5 He who spoke to Abraham is recorded as saying these things himself

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ἂν εἴη καὶ ἀνωτάτω τοῦ πρώτου, ἅτε δὴ αὐτὸς καὶ τὸ πρῶτον γεννήσας καὶ ὑποστησάμενος, μόνου τοῦ θείου λόγου πάντων τῶν γενητῶν πρώτου χρηματίζοντος. 5.6.5 ζητουμένου δὲ ἄρα κατὰ τὸ «αὐτὸς εἶπεν καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν», τίνι τὴν τῶν γενητῶν ἐντέταλται δημιουργίαν, νῦν σαφῶς ἀποδέδεικται, ὅτι τῷ φήσαντι. «ἡ χείρ μου ἐθεμελίωσε τὴν γῆν, ἡ δεξιά μου ἐστερέωσεν τὸν οὐρανόν», ὃς καὶ πρὸς τοῦ κρείττονος ἀπεστάλθαι ὁμολογεῖ λέγων· «νῦν κύριος κύριος ἀπέσταλκέν με καὶ τὸ πνεῦμα αὐτοῦ». 5.6.6 εἴη δ' ἂν ὁ θεὸς λόγος καὶ ταῦτα φάσκων, ἐπειδὴ «τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν» κατὰ τὴν ἀπὸ τοῦ ψαλμοῦ παράθεσιν. πλὴν ἀλλὰ εἰ καὶ αὐτὸς ὁ τοῦ θεοῦ λόγος τῇ «κύριος» θεολογεῖται προσηγορίᾳ, ὅμως τὸν ἀνωτάτω καὶ κρείττονα πατέρα αὐτοῦ καὶ κύριον εὖ μάλα εὐσεβῶς δὶς κύριον αὐτὸν ἀνακαλεῖ, τῷ διαφόρῳ χρώμενος ἐπ' αὐτοῦ ὀνόματι· 5.6.7 «καὶ νῦν» γάρ φησιν «κύριος κύριος ἀπέσταλκέν με», ὡς ἂν κυρίως ὄντος τοῦ ἐπὶ πάντων θεοῦ πρώτου καὶ ἀληθῶς κυρίου, αὐτοῦ τε τοῦ μονογενοῦς αὐτοῦ λόγου καὶ τῶν μετ' αὐτὸν γενητῶν ἁπάντων· καθ' ὧν δευτέρως τὴν κυρείαν καὶ δεσποτείαν παρὰ τοῦ πατρὸς ὁ τοῦ θεοῦ λόγος ἀναδεξάμενος, οἷα γνήσιος υἱὸς καὶ μονογενής, δεύτερος εἰκότως καὶ αὐτὸς ἂν εὐσεβῶς χρηματίζοι κύριος. 5.7.1 Ἀπὸ τῆς Γενέσεως. «Καὶ εἶπεν ὁ θεός, ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν», καὶ αὖθις· «καὶ εἶπεν ὁ θεός, οὐ καλὸν εἶναι τὸν ἄνθρωπον μόνον· ποιήσωμεν αὐτῷ βοηθὸν κατ' αὐτόν». 5.7.2 καὶ ἵνα γε μή τις πρὸς ἀγγέλους ταῦτα εἰρῆσθαι νομίσειεν, παραχρῆμα δηλοῖ τὸν κεκελευσμένον οὐκ ἄγγελον ὄντα θεοῦ, λέγων· «καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα θεοῦ ἐποίησεν αὐτόν». 5.8.1 Ἀπὸ τῆς αὐτῆς. «Ὁ ἥλιος ἀνέτειλεν ἐπὶ τὴν γῆν, καὶ Λὼτ εἰσῆλθεν εἰς Σηγώρ, καὶ ἔβρεξεν κύριος ἐπὶ Σόδομα θεῖον καὶ πῦρ παρὰ κυρίου.» 5.8.2 Σαφῶς δεύτερον ἀναγορεύει, ὃν καὶ διδάσκει παρὰ τοῦ μείζονος ἐπιτραπέντα τὴν κατὰ τῶν ἀσεβῶν ποιήσασθαι τιμωρίαν. πλὴν ἀλλ' εἰ καὶ δύο κυρίους ἀνεπικαλύπτως ὁμολογοῦμεν, ἀλλ' οὐ καὶ ταῖς ὁμοίαις ἐπ' ἀμφοτέροις χρώμεθα θεολογίαις· εὐσεβῶς δὲ τῇ τάξει χρώμενοι, τὸν μὲν ἀνωτάτω πατέρα καὶ θεὸν καὶ κύριον καὶ τοῦ δευτέρου κύριον καὶ θεὸν εἶναι πεπαιδεύμεθα, τὸν δὲ τοῦ θεοῦ λόγον τὸν δεύτερον κύριον, τῶν μὲν ὑπ' αὐτὸν δεσπότην, οὐκέτι δὲ ὁμοίως καὶ τοῦ μείζονος. 5.8.3 οὐ γὰρ τοῦ πατρὸς κύριος οὐδὲ τοῦ πατρὸς θεὸς ὁ θεὸς λόγος, ἀλλ' ἐκείνου μὲν εἰκὼν καὶ λόγος καὶ σοφία καὶ δύναμις, τῶν δὲ μετ' αὐτὸν δεσπότης καὶ κύριος καὶ θεός· ὁ δέ γε πατὴρ καὶ τοῦ υἱοῦ πατὴρ καὶ κύριος καὶ θεός. ὅθεν εἰκότως ἀνατρέχουσιν εἰς μίαν ἀρχήν, καὶ εἰς ἕνα θεὸν συνίσταται ἡμῖν τὰ τῆς εὐσεβοῦς θεολογίας. 5.9.1 Τῆς αὐτῆς. «Ὤφθη δὲ κύριος τῷ Ἀβραὰμ καὶ εἶπεν αὐτῷ, τῷ σπέρματί σου δώσω τὴν γῆν ταύτην», καὶ πάλιν· «ἐγένετο Ἀβραὰμ ἐτῶν ἐνενήκοντα ἐννέα, καὶ ὤφθη κύριος τῷ Ἀβραὰμ καὶ εἶπεν αὐτῷ, ἐγώ εἰμι ὁ θεός· εὐαρέστει ἐνώπιόν μου καὶ γίνου ἄμεμπτος· καὶ θήσομαι τὴν διαθήκην μου ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον ἐμοῦ, καὶ πληθυνῶ σε σφόδρα», 5.9.2 καὶ αὖθις· «ὤφθη δὲ ὁ θεὸς αὐτῷ πρὸς τῇ δρυῒ τῇ Μαμβρῆ, καθημένου αὐτοῦ ἐπὶ τῆς θύρας τῆς σκηνῆς αὐτοῦ μεσημβρίας. ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδεν, καὶ ἰδοὺ τρεῖς ἄνδρες εἱστήκεισαν ἐπάνω αὐτοῦ. καὶ ἰδὼν προσέδραμεν εἰς συνάντησιν αὐτοῖς ἀπὸ τῆς θύρας τῆς σκηνῆς καὶ προσεκύνησεν», 5.9.3 καὶ ἑξῆς μετὰ τὴν ὀπτασίαν ἐπιφέρει· «ὁ δὲ κύριος εἶπεν, οὐ μὴ κρύψω ἐγὼ ἀπὸ Ἀβραὰμ τοῦ παιδός μου ἃ ἐγὼ ποιῶ; Ἀβραὰμ δὲ γινόμενος ἔσται εἰς ἔθνος μέγα καὶ πολύ, καὶ ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς», 5.9.4 καὶ τούτοις αὖθις ἐπιλέγει ὡς περὶ ἑτέρου· «ᾔδειν γὰρ ὅτι συντάξει τοῖς υἱοῖς αὐτοῦ καὶ τῷ οἴκῳ αὐτοῦ μετ' αὐτόν, καὶ φυλάξουσιν τὰς ὁδοὺς κυρίου ποιεῖν δικαιοσύνην καὶ κρίσιν, ὅπως ἐπαγάγῃ κύριος ἐπὶ Ἀβραὰμ ἃ ἐλάλησε πρὸς αὐτόν». 5.9.5 Ταῦτα αὐτὸς ἀναγέγραπται λέγων ὁ χρηματίζων τῷ Ἀβραὰμ