In this same regard it seems well to note that two of the key attributes of God, of the divine nature, which is shared by the Father, the Son, and the Holy Spirit are infinite and aeternal. Both of these words have negative prefixes (i.e., in and the dipthong ae). Often these two are conflated, but finitude has to do with space and aeternity with time. Time is a function of change and space requires an object or objects in relation to one another. God qua, who is a communion of divine persons, who is distinct from creation, is also timeless. All of this makes the Incarnation of the Son of God, the Second Person of the Trinity all the more amazing.
A couple of passages from the first chapter of The Letter to the Colossians, which I am reading and re-reading right now, helps me grasp the mysterium tremendum by referring to Christ: "For in him the whole fullness of deity dwells bodily, and you have been filled in him, who is the head of all rule and authority (verses 9-10). And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross (verses 17-20).