3. These tokens so declare the nature of the Son, that by them you may know both that the Father is eternal, and that the Son is not diverse from Him; for the source of generation is He Who is, i.e., ὁ ὤν. Ex. iii. 14 (LXX.)—καῒ εἶπεν ὁ Θεὸς πρὸς Μωυσῆν, λέγων ᾽Εγώ εἰμι ὁ ῍Ων. Cf. S. John viii. 58; xviii. 6; Rev. i. 4, 8; iv. 8. and as begotten of the Eternal, He is God; coming forth from the Father, He is the Son; S. John viii. 42; xvi. 27–8. from God, He is the Word; He is the radiance of the Father’s glory, the expression of His substance, Heb. i. 3. ἀπαυγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοὑ. ᾽ ἱπόστασις is rendered “person” in the A.V. The R.V. 1881 has “effulgence of His glory and very image of His substance,” and in the margin “the impress of His substance.” The Son does not reproduce the person of the Father—otherwise there would be no distinction, but confusion, of Persons, but He does reproduce or represent the substance, or essence, of the Father—i.e., the λόγος τῆς οὐσίας is the same for both Persons. the counterpart of God, “speculum Dei”—lit. “mirror of God.” the image of His majesty; the Bounty of Him Who is bountiful, the Wisdom of Him Who is wise, the Power of the Mighty One, the Truth of Him Who is true, Jer. x. 10; S. John xiv. 6; xvii. 3; 1 John v. 20. the Life of the Living One. Deut. v. 26; Rom. xiv. 11; S. John xi. 25; v. 26; 1 John i. 2; v. 20. In agreement, therefore, stand the attributes of Father and Son, that none may suppose any diversity, or doubt but that they are of one Majesty. For each and all of these names would we furnish examples of their use were we not constrained by a desire to maintain our discourse within bounds.