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What was related in all the preceding sayings followed, but also, having attended to the matters, I considered that God does not cast off forever nor does the other things which have been enumerated, so that I established for myself, in a way, another beginning of life; for concerning all that I have gone through I said, "Now I have begun," since all the things that troubled me and frightened me have changed, so that for the future I have become courageous. This change, therefore, being one of quality (for I have passed from one disposition to another), is an alteration, which no other worked than the right hand of the Most High. For this both provided these thoughts and cooperated in my being altered. 798a Ps 76,13b This discourse is similar to the good one from above; for it is a good thing for someone to speak often of the wonders of God. 799a Ps 76,14a Since God dwells and walks among the saints, in each of the saints he has his own way, traveling upon the mind of each of them. And since his Word is called a way (for, "I am," he says, "the way"), and his Word, insofar as it is a way, is in no wicked person, but only in the saints, the present utterance has been spoken fittingly. 800a Ps 76,14b "Great" with respect to an intelligible substance is said according to preeminence of power and not according to quantity. No god, therefore, is found so great as our God. And he speaks of gods, not idols nor demons (for both of these are called gods), but those to whom the word of God came and made them gods. For these are not providers of divinity but partakers. And the present saying is spoken to the Savior, as what follows will show, God and the Father being great, since he is the son of the great God. 801 Ps 76,15a The Savior is called God with the article, so that he might be shown to be different from those to whom it was said, "I said, You are gods"; whence none of them, as preeminent among their kind, is called God with the article. Such also is "The only-begotten God, who is in the bosom of the Father," because he alone is God by essence; for none of the others is only-begotten but is a god along with others of the same kind. According to the same divinity as the only-begotten God, the Father is also God. For it has been said to the Savior (his divinity and the Father's being one), "In you is God, and there is no God besides you; for you are God, and we did not know." For how, if God is in him, is there no God besides him and he himself is God, unless we understand the divinity of the Father and the Son to be the same, so that Father and Son are one God, yet the Son and the Father are not one? For the Father is the Father of the Son, and the Son is the Son of the Father. Whence also "I and the Father are one," with "I and the Father" being said consistently in "We are one," with the Son no longer saying "I and God"; for the Father is other than the Son, but not another God, because the divinity of the one begotten and the begetter is the same. 802 Ps 76,15b.16 The Savior made known his power among both peoples, the one from the nations and the one from the circumcision, having performed many paradoxes and wonders among them; for "Power went out from him and healed them all." But also with his arm (I mean, with his energy and action) he redeemed his own people, the one united from the two, by the grace of God having tasted death for everyone, giving his life as a ransom for many. For by his precious blood we were redeemed from our futile way of life handed down from our fathers. And the peoples among whom he made known his power, whom he also united into one people that he redeemed, are the sons of Jacob and Joseph: those believing from the circumcision being called sons of Jacob, and those from the nations, sons of Joseph. For Joseph is interpreted "addition of the Lord"; for God truly added to those being saved from the circumcision those believing from the nations. And "You made known" does not mean that which has a beginning of being known, but that which is acknowledged and recognized. For having said, "You who do wonders," he recognizes these things through these words. 803a Ps 76,19c-21 When the Savior appeared on earth, the earth endured shaking and trembling, that is, the affairs on earth, of the laws and superstitions among all men

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ἠκολούθησε τὰ διηγηθέντα ἐν πάσαις ταῖς προκειμέναις λέξεσιν, ἀλλὰ καὶ ἐπιστήσας τοῖς πράγμασιν ἐθεώρησα μὴ εἰς τοὺς αἰῶνας ἀπωθούμενον τὸν θεὸν μηδὲ τὰ αλλα α κατείλεκται ποιοῦντα, ὡς αλλην ἀρχήν με τρόπον τινὰ ζωῆς καταβαλέσθαι· ἐπὶ πᾶσιν γὰρ οις διεξελήλυθα ειπον τὸ Νῦν ἠρξάμην, πάντων τῶν ταραξάντων με καὶ φοβησάντων μεταβαλόντων ὡς θαρσαλέον με τοῦ λοιποῦ γενέσθαι. Αυτη ουν ἡ μεταβολὴ κατὰ ποιότητα ουσα (ἐκ διαθέσεως γὰρ εἰς διάθεσιν μεταβέβηκα) ἀλλοίωσίς ἐστιν, οὐκ αλλου αὐτὴν ἐνεργήσαντος η τῆς δεξιᾶς τοῦ ὑψίστου. αυτη γὰρ καὶ τὰς ἐννοίας ταύτας παρέσχεν καὶ συνήργησεν εἰς τὸ ἀλλοιωθῆναί με. 798a Ps 76,13b Αυτη ἡ ἀδολεσχία ὁμοία τῇ ανωθεν ἀγαθή· τὸ πολλάκις γὰρ τὰ θαυμάσια τοῦ θεοῦ λέγειν τινὰ καλόν ἐστιν. 799a Ps 76,14a ̓Επεὶ ἐνοικεῖ καὶ ἐμπεριπατεῖ ἐν τοῖς ἁγίοις ὁ θεός, ἐν ἑκάστῳ τῶν ἁγίων εχει τὴν ἰδίαν ὁδόν, ἐπιπορευόμενος τῇ ἑκάστου αὐτῶν διανοίᾳ. ἐπειδὴ δὲ ὁ λόγος αὐτοῦ ὁδὸς ειρηται ( ̓Εγὼ γάρ εἰμι, φησίν, ἡ ὁδός), εστι δὲ ὁ λόγος αὐτοῦ ἐν οὐδενὶ φαύλῳ καθὸ ὁδός ἐστιν, ἀλλ' ἐν μόνοις τοῖς ἁγίοις εἰκότως ειρηται ἡ ἐγκειμένη φωνή. 800a Ps 76,14b Τὸ μέγα ἐπὶ νοητῆς οὐσίας καθ' ὑπεροχὴν δυνάμεως ἀλλ' οὐ κατὰ ποσὸν λέγεται. οὐδεὶς ουν ουτω μέγας εὑρίσκεται θεὸς ὡς ὁ ἡμέτερος. θεοὺς δὲ λέγει οὐ τὰ ἀγάλματα οὐδὲ τὰ δαιμόνια (ἑκάτερα γὰρ ταῦτα θεοὶ λέγονται), ἀλλ' ἐκεῖνοι πρὸς ους ὁ λόγος τοῦ θεοῦ γενόμενος ἐθεοποίησεν αὐτούς. οὐ γὰρ θεότητος ουτοι παρεκτικοὶ ἀλλὰ μέτοχοι. Λέγεται δὲ ἡ παροῦσα λέξις πρὸς τὸν σωτῆρα, ὡς τὰ ἑξῆς δηλώσει, μεγάλου οντος θεοῦ καὶ πατρός, ἐπεὶ υἱὸς τοῦ μεγάλου θεοῦ ὑπάρχει. 801 Ps 76,15a Μετὰ τοῦ αρθρου λέγεται θεὸς ὁ σωτήρ, ινα δειχθῇ ετερος ἐκείνων τῶν πρὸς ους ειρηται ̓Εγὼ ειπα Θεοί ἐστε· οθεν οὐδεὶς αὐτῶν ὡς ὑπερέχων τῶν ὁμογενῶν μετὰ τοῦ αρθρου ειρηται θεός. τοιοῦτόν ἐστι καὶ τὸ ̔Ο μονογενὴς θεὸς ὁ ων εἰς τὸν κόλπον τοῦ πατρός, τῷ μόνος ειναι κατ' οὐσίαν θεός· οὐδεὶς γὰρ τῶν ἑτέρων μονογενὴς ἀλλὰ μεθ' ὁμογενῶν ἐστι θεός. κατὰ τὴν αὐτὴν θεότητα τῷ μονογενεῖ θεῷ καὶ ὁ πατὴρ θεός ἐστιν. ειρηται γοῦν πρὸς τὸν σωτῆρα (μιᾶς ουσης θεότητος αὐτοῦ καὶ τοῦ πατρός) ̓Εν σοὶ ὁ θεός ἐστιν, καὶ οὐκ εστι θεὸς πλὴν σοῦ· σὺ γὰρ ει ὁ θεός, καὶ οὐκ ῃδειμεν. πῶς γὰρ εἰ ὁ θεὸς ἐν αὐτῷ ἐστιν, οὐκ εστι θεὸς πλὴν αὐτοῦ καὶ αὐτὸς ὁ θεός ἐστιν, εἰ μὴ νοοῖμεν πατρὸς καὶ υἱοῦ τὴν αὐτὴν θεότητα ὡς ενα θεὸν ειναι πατέρα καὶ υἱόν, υἱόν τε καὶ πατέρα μὴ ενα; ὁ γὰρ πατὴρ υἱοῦ πατὴρ καὶ ὁ υἱὸς πατρὸς υἱός· οθεν καὶ τὸ ̓Εγὼ καὶ ὁ πατὴρ εν ἐσμεν, τοῦ ̓Εγὼ καὶ ὁ πατὴρ ἀκολούθως ἐν τῷ Εν ἐσμεν λεγομένου, οὐκέτι λέγοντος τοῦ υἱοῦ ̓Εγὼ καὶ ὁ θεός· αλλος γὰρ υἱοῦ ὁ πατήρ, οὐκ αλλος δὲ θεὸς τῷ τὴν αὐτὴν ειναι θεότητα τοῦ γεννήματος καὶ τοῦ γεννήτορος. 802 Ps 76,15b.16 ̓Εγνώρισε τὴν δύναμιν αὐτοῦ ὁ σωτὴρ ἐν ἀμφοτέροις τοῖς λαοῖς, τῷ ἀπὸ ἐθνῶν καὶ τῷ ἐκ περιτομῆς, παράδοξα καὶ θαύματα πολλὰ ἐν αὐτοῖς ποιήσας· ∆ύναμις γὰρ παρ' αὐτοῦ ἐξήρχετο καὶ ἰᾶτο πάντας. ἀλλὰ καὶ ἐν τῷ βραχίονι αὐτοῦ (λέγω δὴ τῇ ἐνεργείᾳ καὶ πράξει αὐτοῦ) ἐλυτρώσατο τὸν ιδιον λαὸν τὸν ἐκ τῶν δύο ἑνωθέντα, χάριτι θεοῦ ὑπὲρ παντὸς γευσάμενος θανάτου δοὺς τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν· Τῷ γὰρ τιμίῳ αιματι αὐτοῦ ἐλυτρώθημεν ἐκ τῆς ματαίας ἡμῶν ἀναστροφῆς πατρωπαραδότου. Λαοὶ δέ εἰσιν ἐν οις ἐγνώρισε τὴν δύναμιν αὐτοῦ, ους καὶ ηνωσεν εἰς ενα λαὸν ον ἐλυτρώσατο, υἱοὶ ̓Ιακὼβ καὶ ̓Ιωσήφ, τῶν ἐκ περιτομῆς πιστευόντων χρηματιζόντων υἱῶν ̓Ιακώβ, τῶν δὲ ἀπὸ ἐθνῶν υἱῶν ̓Ιωσήφ. ̓Ιωσὴφ γὰρἑρμηνεύεται Κυρίου πρόσθεσις· προσέθηκε γὰρ ἀληθῶς ὁ θεὸς τοῖς σῳζομένοις ἐκ τῆς περιτομῆς τοὺς ἀπὸ ἐθνῶν πιστεύοντας. Τὸ δὲ ̓Εγνώρισας οὐ τὸ ἀρχὴν τοῦ γινώσκεσθαι εχον σημαίνει ἀλλὰ τὸ ἐπιγινωσκόμενον καὶ ἀναγνωριζόμενον· εἰπὼν γὰρ ̔Ο ποιῶν θαυμάσια, ἀναγνωρίζει ταῦτα διὰ τούτων τῶν ῥημάτων. 803a Ps 76,19c-21 Τοῦ σωτῆρος ἐπὶ γῆς ὀφθέντος, σάλον καὶ τρόμον ἡ γῆ ὑπέμεινεν τουτέστι τὰ ἐπὶ γῆς πράγματα, τῶν παρὰ πᾶσιν νόμων καὶ δεισιδαιμόνων