Refutation of All Heresies; On Christ and Antichrist; fragments on Daniel

But the followers of Monoïmus the Arabian assert that the originating principle of the universe is a primal man and son of man; and that, as Moses states, the things that have been produced were produced not by the primal man, but by the Son of that primal man, yet not by the entire Son, but by part of Him. And (Monoïmus asserts) that the Son of man is iota, which stands for ten, the principal number in which is (inherent) the subsistence of all number (in general, and) through which every number (in particular) consists, as well as the generation of the universe, fire, air, water, and earth. But inasmuch as this is one iota and one tittle, and what is perfect (emanates) from what is perfect, or, in other words, a tittle flows down from above, containing all things in itself; (therefore,) whatsoever things also the man possesses, the Father of the Son of man possesses likewise. Moses, therefore, says that the world was made in six days, that is, by six powers, out of which the world was made by the one tittle. For cubes, and octahedrons, and pyramids, and all figures similar to these, having equal superficies, out of which consist fire, air, water, and earth, have been produced from numbers comprehended in that simple tittle of the iota, which is Son of man. When, therefore, says (Monoïmus), Moses mentions the rod's being brandished for the purpose of bringing the plagues upon Egypt, he alludes allegorically to the (alterations of the) world of iota; nor did he frame more than ten plagues. If, however, says he, you wish to become acquainted with the universe, search within yourself who is it that says, "My soul, my flesh, and my mind," and who is it that appropriates each one thing unto himself, as another (would do) for himself. Understand that this is a perfect one arising from (one that is) perfect, and that he considers as his own all so-called nonentities and all entities. These, then, are the opinions of Monoïmus also.

Tatian, however, similarly with Valentinus and the others, says that there are certain invisible Æons, and that by some one of these the world below has been created, and the things existing in it. And he habituates himself to a very cynical¹ mode of life, and almost in nothing differs from Marcion, as appertaining both to his slanders, and the regulations enacted concerning marriage.

But Marcion, of Pontus, and Cerdon,² his preceptor, themselves also lay down that there are three principles of the universe—good, just, and matter. Some disciples, however, of these add a fourth, saying, good, just, evil, and matter. But they all affirm that the good (Being) has made nothing at all, though some denominate the just one likewise evil, whereas others that his only title is that of just. And they allege that (the just Being) made all things out of subjacent matter, for that he made them not well, but irrationally. For it is requisite that the things made should be similar to the maker; wherefore also they thus employ the evangelical parables, saying, "A good tree cannot bring forth evil fruit,"³ and the rest of the passage. Now Marcion alleges that the conceptions badly devised by the (just one) himself constituted the allusion in this passage. And (he says) that Christ is the Son of the good Being, and was sent for the salvation of souls by him whom he styles the inner than. And he asserts that he appeared as a man though not being a man, and as incarnate though not being incarnate. And he maintains that his manifestation was only phantastic, and that he underwent neither generation nor passion except in appearance. And he will not allow that flesh rises again; but in affirming marriage to be destruction, he leads his disciples towards a very cynical life. And by these means he imagines that he annoys the Creator, if he should abstain from the things that are made or appointed by Him.

But Apelles, a disciple of this heretic, was displeased at the statements advanced by his preceptor, as we have previously declared, and by another theory supposed that there are four gods. And the first of these he alleges to be the "Good Being," whom the prophets did not know, and Christ to be His Son. And the second God, he affirms to be the Creator of the universe, and Him he does not wish to be a God. And the third God, he states to be the fiery one that was manifested; and the fourth to be an evil one. And Apelles calls these angels; and by adding (to their number) Christ likewise, he will assert Him to be a fifth God. But this heretic is in the habit of devoting his attention to a book which he calls "Revelations" of a certain Philumene, whom he considers a prophetess. And he affirms that Christ did not receive his flesh from the Virgin, but from the adjacent substance of the world. In this manner he composed his treatises against the law and the prophets, and attempts to abolish them as if they had spoken falsehoods, and had not known God. And Apelles, similarly with Marcion, affirms that the different sorts of flesh are destroyed.

Cerinthus, however, himself having been trained in Egypt, determined that the world was not made by the first God, but by a certain angelic power. And this power was far separated and distant from that sovereignty which is above the entire circle of existence, and it knows not the God (that is) above all things. And he says that Jesus was not born of a virgin, but that He sprang from Joseph and Mary as their son, similar to the rest of men; and that He excelled in justice, and prudence, and understanding above all the rest of mankind. And Cerinthus maintains that, after Jesus' baptism, Christ came down in the form of a dove upon Him from the sovereignty that is above the whole circle of existence, and that then He proceeded to preach the unknown Father, and to work miracles. And he asserts that, at the conclusion of the passion, Christ flew away from Jesus,⁴ but that Jesus suffered, and that Christ remained incapable of suffering, being a spirit of the Lord.

But the Ebionæans assert that the world is made by the true God, and they speak of Christ in a similar manner with Cerinthus. They live, however, in all respects according to the law of Moses, alleging that they are thus justified.

But Theodotus of Byzantium introduced a heresy of the following description, alleging that all things were created by the true God; whereas that Christ, he states, in a manner similar to that advocated by the Gnostics already mentioned, made His appearance according to some mode of this description. And Theodotus affirms that Christ is a man of a kindred nature with all men, but that He surpasses them in this respect, that, according to the counsel of God, He had been born of a virgin, and the Holy Ghost had overshadowed His mother. This heretic, however, maintained that Jesus had not assumed flesh in the womb of the Virgin, but that afterwards Christ descended upon Jesus at His baptism in form of a dove. And from this circumstance, the followers of Theodotus affirm that at first miraculous powers did not acquire operating energy in the Saviour Himself. Theodotus, however, determines to deny the divinity of Christ. Now, opinions of this description were advanced by Theodotus.

And others also make all their assertions similarly with those which have been already specified, introducing one only alteration, viz., in respect of regarding Melchisedec as a certain power. But they allege that Melchisedec himself is superior to all powers; and according to his image, they are desirous of maintaining that Christ likewise is generated.

The Phrygians, however, derive the principles of their heresy from a certain Montanus, and Priscilla, and Maximilla, and regard these wretched women as prophetesses, and Montanus as a prophet. In respect, however, of what appertains to the origin and creation of the universe, the Phrygians are supposed to express themselves correctly; while in the tenets which they enunciate respecting Christ, they have not irrelevantly formed their opinions. But they are seduced into error in common with the heretics previously alluded to, and devote their attention to the discourses of these above the Gospels, thus laying down regulations concerning novel and strange fasts.⁵

But others of them, being attached to the heresy of the Noetians, entertain similar opinions to those relating to the silly women of the Phrygians, and to Montanus. As regards, however, the truths appertaining to the Father of the entire of existing things, they are guilty of blasphemy, because they assert that He is Son and Father, visible and invisible, begotten and unbegotten, mortal and immortal. These have taken occasion from a certain Noetus to put forward their heresy.

But in like manner, also, Noetus, being by birth a native of Smyrna, and a fellow addicted to reckless babbling, as well as crafty withal, introduced (among us) this heresy which originated from one Epigonus. It reached Rome, and was adopted by Cleomenes, and so has continued to this day among his successors. Noetus asserts that there is one Father and God of the universe, and that He made all things, and was imperceptible to those that exist when He might so desire. Noetus maintained that the Father then appeared when He wished; and He is invisible when He is not seen, but visible when He is seen. And this heretic also alleges that the Father is unbegotten when He is not generated, but begotten when He is born of a virgin; as also that He is not subject to suffering, and is immortal when He does not suffer or die. When, however, His passion⁶ came upon Him, Noetus allows that the Father suffers and dies. And the Noetians suppose that this Father Himself is called Son, (and vice versa,) in reference to the events which at their own proper periods happen to them severally.

Callistus corroborated the heresy of these Noetians, but we have already carefully explained the details of his life. And Callistus himself produced likewise a heresy, and derived its starting-points from these Noetians,—namely, so far as he acknowledges that there is one Father and God, viz., the Creator of the universe, and that this (God) is spoken of, and called by the name of Son, yet that in substance He is one Spirit. For Spirit, as the Deity, is, he says, not any being different from the Logos, or the Logos from the Deity; therefore this one person, (according to Callistus,) is divided nominally, but substantially not so. He supposes this one Logos to be God, and affirms that there was in the case of the Word an incarnation. And he is disposed (to maintain), that He who was seen in the flesh and was crucified⁷ is Son, but that the Father it is who dwells in Him. Callistus thus at one time branches off into the opinion of Noetus, but at another into that of Theodotus, and holds no sure doctrine. These, then, are the opinions of Callistus.

But one Hermogenes himself also being desirous of saying something, asserted that God made all things out of matter coeval with Himself, and subject to His design. For Hermogenes⁸ held it to be an impossibility that God should make the things that were made, except out of existent things.

But certain others, introducing as it were some novel tenet, appropriated parts of their system from all heresies, and procured a strange volume, which bore on the title page the name of one Elchasai. These, in like manner, acknowledge that the principles of the universe were originated by the Deity. They do not, however, confess that there is but one Christ, but that there is one that is superior to the rest, and that He is transfused into many bodies frequently, and was now in Jesus. And, in like manner, these heretics maintain that at one time Christ was begotten of God, and at another time became the Spirit, and at another time was born of a virgin, and at another time not so. And they affirm that likewise this Jesus afterwards was continually being transfused into bodies, and was manifested in many (different bodies) at different times. And they resort to incantations and baptisms in their confession of elements. And they occupy themselves with bustling activity in regard of astrological and mathematical science, and of the arts of sorcery. But also they allege themselves to have powers of prescience.

...From Haran, a city of Mesopotamia, (Abraham, by the command)⁹ of God, transfers his residence into the country which is now called Palestine and Judea, but then the region of Canaan. Now, concerning this territory, we have in part, but still not negligently, rendered an account in other discourses. From the circumstance, then, (of this migration) is traceable the beginning of an increase (of population) in Judea, which obtained its name from Judah, fourth son of Jacob, whose name was also called Israel, from the fact that a race of kings would be descended from him.¹⁰ Abraham removes from Mesopotamia (when 75 years old, and) when 100 years old he begat Isaac. But Isaac, when 60 years of age, begat Jacob. And Jacob, when 86 years old, begat Levi; and Levi, at 40 years of age, begat Caath;¹¹ and Caath was four years of age when he went down with Jacob into Egypt. Therefore the entire period during which Abraham sojourned, and the entire family descended from him by Isaac, in the country then called Canaanitis, was 215 years. But the father of this Abraham is Thare,¹² and of this Thare the father is Nachor, and of this Nachor the father is Serag, and of this Serag the father is Reu, and of this Reu the father is Peleg, and of this Peleg¹³ the father is Heber. And so it comes to pass that the Jews are denominated by the name of Hebrews. In the time of Phaleg,¹⁴ however, arose the dispersion of nations. Now these nations were 72,¹⁵ corresponding with the number of Abraham's children. And the names of these nations we have likewise set down in other books, not even omitting this point in its own proper place. And the reason of our particularity is our desire to manifest to those who are of a studious disposition the love which we cherish towards the Divinity, and the indubitable knowledge respecting the Truth, which in the course of our labours¹⁶ we have acquired possession of. But of this Heber the father is Salah; and of this Salah the father is Caïnan; and of this Caïnan the father is Arphaxad, whose father is Shem; and of this Shem the father is Noah. And in Noah's time there occurred a flood throughout the entire world, which neither Egyptians, nor Chaldeans, nor Greeks recollect; for the inundations which took place in the age of Ogyges and Deucalion prevailed only in the localities where these dwelt.¹⁷ There are, then, in the case of these (patriarchs—that is, from Noah to Heber inclusive)—5 generations, and 495 years.¹⁸ This Noah, inasmuch as he was a most religious and God-loving man, alone, with wife and children, and the three wives of these, escaped the flood that ensued. And he owed his preservation to an ark; and both the dimensions and relics of this ark are, as we have explained, shown to this day in the mountains called Ararat, which are situated in the direction of the country of the Adiabeni.¹⁹ It is then possible for those who are disposed to investigate the subject industriously, to perceive how clearly has been demonstrated the existence of a nation of worshippers of the true God, more ancient than all the Chaldeans, Egyptians, and Greeks. What necessity, however, is there at present to specify those who, anterior to Noah, were both devout men, and permitted to hold converse with the true God, inasmuch as, so far as the subject taken in hand is concerned, this testimony in regard of the antiquity of the people of God is sufficient?

But since it does not seem irrational to prove that these nations that had their attention engrossed with the speculations of philosophy are of more modern date than those that had habitually worshipped the true God,²⁰ it is reasonable that we should state both whence the family of these latter originated; and that when they took up their abode in these countries, they did not receive a name from the actual localities, but claimed for themselves names from those who were primarily born, and had inhabited these. Noah had three sons—Shem, Ham, and Japheth. From these the entire family of man was multiplied, and every quarter of the earth owes its inhabitants in the first instance to these. For the word of God to them prevailed, when the Lord said, "Be fruitful, and multiply, and replenish the earth." So great efficacy had that one word that from the three sons of Noah are begotten in the family 72 children,—(viz.,) from Shem, 25; from Japheth, 15; and from Ham, 32. Unto Ham, however, these 32 children are born in accordance with previous declarations. And among Ham's children are: Canaan,²¹ from whom came the Canaanites; Mizraim, from whom the Egyptians; Cush, from whom the Ethiopians; and Phut, from whom the Libyans. These, according to the language prevalent among them, are up to the present day styled by the appellation of their ancestors; nay, even in the Greek tongue they are called by the names by which they have been now denominated. But even supposing that neither these localities had been previously inhabited, nor that it could be proved that a race of men from the beginning existed there, nevertheless these sons of Noah, a worshipper of God, are quite sufficient to prove the point at issue. For it is evident that Noah himself must have been a disciple of devout people, for which reason he escaped the tremendous, though transient, threat of water.

How, then, should not the worshippers of the true God be of greater antiquity than all Chaldeans, Egyptians, and Greeks, for we must bear in mind that the father of these Gentiles was born from this Japheth,²² and received the name Javan, and became the progenitor of Greeks and Ionians? Now, if the nations that devoted themselves to questions concerning philosophy are shown to belong to a period altogether more recent than the race of the worshippers of God as well as the time of the deluge, how would not the nations of the barbarians, and as many tribes as in the world are known and unknown, appear to belong to a more modern epoch than these? Therefore ye Greeks, Egyptians, Chaldeans, and the entire race of men, become adepts in this doctrine, and learn from us, who are the friends of God, what the nature of God is, and what His well-arranged creation. And we have cultivated this system, not expressing ourselves in mere pompous language, but executing our treatises in terms that prove our knowledge of truth and our practice of good sense, our object being the demonstration of His Truth.²³

The first and only (one God),²⁴ both Creator and Lord of all, had nothing coeval with Himself; not infinite chaos, nor measureless water, nor solid earth, nor dense air, not warm fire, nor refined spirit, nor the azure canopy²⁵ of the stupendous firmament. But He was One, alone in Himself. By an exercise of His will He created things that are, which antecedently had no existence, except that He willed to make them. For He is fully acquainted with whatever is about to take place, for foreknowledge also is present to Him. The different principles, however, of what will come into existence, He first fabricated, viz., fire and spirit, water and earth, from which diverse elements He proceeded to form His own creation. And some objects He formed of one essence, but others He compounded from two, and others from three, and others from four. And those formed of one substance were immortal, for in their case dissolution does not follow, for what is one will never be dissolved. Those, on the other hand, which are formed out of two, or three, or four substances, are dissoluble; wherefore also are they named mortal. For this has been denominated death; namely, the dissolution of substances connected. I now therefore think that I have sufficiently answered those endued with a sound mind, who, if they are desirous of additional instruction, and are disposed accurately to investigate the substances of these things, and the causes of the entire creation, will become acquainted with these points should they peruse a work of ours comprised (under the title), Concerning the Substance of the Universe.²⁶ I consider, however, that at present it is enough to elucidate those causes of which the Greeks, not being aware, glorified, in pompous phraseology, the parts of creation, while they remained ignorant of the Creator. And from these the heresiarchs have taken occasion, and have transformed the statements previously made by those Greeks into similar doctrines, and thus have framed ridiculous heresies.

Therefore this solitary and supreme Deity, by an exercise of reflection, brought forth the Logos first; not the word in the sense of being articulated by voice, but as a ratiocination of the universe, conceived and residing in the divine mind. Him alone He produced from existing things; for the Father Himself constituted existence, and the being born from Him was the cause of all things that are produced.²⁷ The Logos was in the Father Himself, bearing the will of His progenitor, and not being unacquainted with the mind of the Father. For simultaneously²⁸ with His procession from His Progenitor, inasmuch as He is this Progenitor's first-born, He has, as a voice in Himself, the ideas conceived in the Father. And so it was, that when the Father ordered the world to come into existence, the Logos one by one completed each object of creation, thus pleasing God. And some things which multiply by generation²⁹ He formed male and female; but whatsoever beings were designed for service and ministration He made either male, or not requiring females, or neither male nor female. For even the primary substances of these, which were formed out of nonentities, viz., fire and spirit, water and earth, are neither male nor female; nor could male or female proceed from any one of these, were it not that God, who is the source of all authority, wished that the Logos might render assistance³⁰ in accomplishing a production of this kind. I confess that angels are of fire, and I maintain that female spirits are not present with them. And I am of opinion that sun and moon and stars, in like manner, are produced from fire and spirit, and are neither male nor female. And the will of the Creator is, that swimming and winged animals are from water, male and female. For so God, whose will it was, ordered that there should exist a moist substance, endued with productive power. And in like manner God commanded, that from earth should arise reptiles and beasts, as well males and females of all sorts of animals; for so the nature of the things produced admitted. For as many things as He willed, God made from time to time. These things He created through the Logos, it not being possible for things to be generated otherwise than as they were produced. But when, according as He willed, He also formed (objects), He called them by names, and thus notified His creative effort.³¹ And making these, He formed the ruler of all, and fashioned him out of all composite substances.³² The Creator did not wish to make him a god, and failed in His aim; nor an angel,—be not deceived,—but a man. For if He had willed to make thee a god, He could have done so. Thou hast the example of the Logos. His will, however, was, that you should be a man, and He has made thee a man. But if thou art desirous of also becoming a god, obey Him that has created thee, and resist not now, in order that, being found faithful in that which is small, you may be enabled to have entrusted to you also that which is great.³³

The Logos alone of this God is from God himself; wherefore also the Logos is God, being the substance of God.³⁴ Now the world was made from nothing; wherefore it is not God; as also because this world admits of dissolution whenever the Creator so wishes it. But God, who created it, did not, nor does not, make evil. He makes what is glorious and excellent; for He who makes it is good. Now man, that was brought into existence, was a creature endued with a capacity of self-determination,³⁵ yet not possessing a sovereign intellect,³⁶ nor holding sway over all things by reflection, and authority, and power, but a slave to his passions, and comprising all sorts of contrarieties in himself. But man, from the fact of his possessing a capacity of self-determination, brings forth what is evil,³⁷ that is, accidentally; which evil is not consummated except you actually commit some piece of wickedness. For it is in regard of our desiring anything that is wicked, or our meditating upon it, that what is evil is so denominated. Evil had no existence from the beginning, but came into being subsequently.³⁸ Since man has free will, a law has been defined for his guidance by the Deity, not without answering a good purpose. For if man did not possess the power to will and not to will, why should a law be established? For a law will not be laid down for an animal devoid of reason, but a bridle and a whip;³⁹ whereas to man has been given a precept and penalty to perform, or for not carrying into execution what has been enjoined. For man thus constituted has a law been enacted by just men in primitive ages. Nearer our own day was there established a law, full of gravity and justice, by Moses, to whom allusion has been already made, a devout man, and one beloved of God.

Now the Logos of God controls all these; the first begotten Child of the Father, the voice of the Dawn antecedent to the Morning Star.⁴⁰ Afterwards just men were born, friends of God; and these have been styled prophets,⁴¹ on account of their foreshowing future events. And the word of prophecy⁴² was committed unto them, not for one age only; but also the utterances of events predicted throughout all generations, were vouchsafed in perfect clearness. And this, too, not at the time merely when seers furnished a reply to those present;⁴³ but also events that would happen throughout all ages, have been manifested beforehand; because, in speaking of incidents gone by, the prophets brought them back to the recollection of humanity; whereas, in showing forth present occurrences, they endeavoured to persuade men not to be remiss; while, by foretelling future events, they have rendered each one of us terrified on beholding events that had been predicted long before, and on expecting likewise those events predicted as still future. Such is our faith, O all ye men,—ours, I say, who are not persuaded by empty expressions, nor caught away by sudden impulses of the heart, nor beguiled by the plausibility of eloquent discourses, yet who do not refuse to obey words that have been uttered by divine power. And these injunctions has God given to the Word. But the Word, by declaring them, promulgated the divine commandments, thereby turning man from disobedience, not bringing him into servitude by force of necessity, but summoning him to liberty through a choice involving spontaneity.

This Logos the Father in the latter days sent forth, no longer to speak by a prophet, and not wishing that the Word, being obscurely proclaimed, should be made the subject of mere conjecture, but that He should be manifested, so that we could see Him with our own eyes. This Logos, I say, the Father sent forth, in order that the world, on beholding Him, might reverence Him who was delivering precepts not by the person of prophets, nor terrifying the soul by an angel, but who was Himself—He that had spoken—corporally present amongst us. This Logos we know to have received a body from a virgin, and to have remodelled the old man⁴⁴ by a new creation. And we believe the Logos to have passed through every period in this life, in order that He Himself might serve as a law for every age,⁴⁵ and that, by being present (amongst) us, He might exhibit His own manhood as an aim for all men. And that by Himself in person He might prove that God made nothing evil, and that man possesses the capacity of self-determination, inasmuch as he is able to will and not to will, and is endued with power to do both.⁴⁶ This Man we know to have been made out of the compound of our humanity. For if He were not of the same nature with ourselves, in vain does He ordain that we should imitate the Teacher. For if that Man happened to be of a different substance from us, why does He lay injunctions similar to those He has received on myself, who am born weak; and how is this the act of one that is good and just? In order, however, that He might not be supposed to be different from us, He even underwent toil, and was willing to endure hunger, and did not refuse to feel thirst, and sunk into the quietude of slumber. He did not protest against His Passion, but became obedient unto death, and manifested His resurrection. Now in all these acts He offered up, as the first-fruits, His own manhood, in order that thou, when thou art in tribulation, mayest not be disheartened, but, confessing thyself to be a man (of like nature with the Redeemer), mayest dwell in expectation of also receiving what the Father has granted unto this Son.⁴⁷

Such is the true doctrine in regard of the divine nature, O ye men, Greeks and Barbarians, Chaldeans and Assyrians, Egyptians and Libyans, Indians and Ethiopians, Celts, and ye Latins, who lead armies, and all ye that inhabit Europe, and Asia, and Libya.⁴⁸ And to you I am become an adviser, inasmuch as I am a disciple of the benevolent Logos, and hence humane, in order that you may hasten and by us may be taught who the true God is, and what is His well-ordered creation. Do not devote your attention to the fallacies of artificial discourses, nor the vain promises of plagiarizing heretics,⁴⁹ but to the venerable simplicity of unassuming truth. And by means of this knowledge you shall escape the approaching threat of the fire of judgment, and the rayless scenery of gloomy Tartarus,⁵⁰ where never shines a beam from the irradiating voice of the Word!

You shall escape the boiling flood of hell's⁵¹ eternal lake of fire and the eye ever fixed in menacing glare of fallen angels chained in Tartarus as punishment for their sins; and you shall escape the worm that ceaselessly coils for food around the body whose scum⁵² has bred it. Now such (torments) as these shalt thou avoid by being instructed in a knowledge of the true God. And thou shalt possess an immortal body, even one placed beyond the possibility of corruption, just like the soul. And thou shalt receive the kingdom of heaven, thou who, whilst thou didst sojourn in this life, didst know the Celestial King. And thou shalt be a companion of the Deity, and a co-heir with Christ, no longer enslaved by lusts or passions, and never again wasted by disease. For thou hast become God:⁵³ for whatever sufferings thou didst undergo while being a man, these He gave to thee, because thou wast of mortal mould, but whatever it is consistent with God to impart, these God has promised to bestow upon thee, because thou hast been deified, and begotten unto immortality.⁵⁴ This constitutes the import of the proverb, "Know thyself;" i.e., discover God within thyself, for He has formed thee after His own image. For with the knowledge of self is conjoined the being an object of God's knowledge, for thou art called by the Deity Himself. Be not therefore inflamed, O ye men, with enmity one towards another, nor hesitate to retrace⁵⁵ with all speed your steps. For Christ is the God above all, and He has arranged to wash away sin from human beings,⁵⁶ rendering regenerate the old man. And God called man His likeness from the beginning, and has evinced in a figure His love towards thee. And provided thou obeyest His solemn injunctions, and becomest a faithful follower of Him who is good, thou shalt resemble Him, inasmuch as thou shalt have honour conferred upon thee by Him. For the Deity, (by condescension,) does not diminish aught of the divinity of His divine⁵⁷ perfection; having made thee even God unto His glory!⁵⁸