41 Cf. Phil. ii. 10, Phil. ii. 11.
42 Cf. Phil. ii. 10, Phil. ii. 11.
43 Prov. viii. 5 (Septuagint).
48 uyiston, whence the name of the sect.
49 Cf. 2 Cor. vi. 15, 2 Cor vi. 16.
57 Cf. S. John xix. 23, John xix. 24.
59 Cf. 1 Cor. xii. 6 and 1 Cor. xii. 11.
65 Ps. cxlviii. 5, or Ps. xxxiii. 9 in [LXX.]
66 Cf. Col. i. 16 and Col. i. 17.
67 "If this is so:" i.e. if Eunomius means his words in a Christian sense.
71 This, or something like this, appears to be the force of olon.
72 The quotation does not verbally correspond with Eunomius' words as cited above.
76 Ps. cxlviii. 5, or Ps. xxxiii. 9 in [LXX.]
80 Reading en atonoush th lecei for enatonoush th lecei (the reading of the Paris edition, which Oehler follows).
81 Cf. Heb. i. 3. The quotation is not verbally exact.
83 Ps. lxxxi. 10, [LXX.] The words prosfatoj ("new") and allotrioj ("alien") are both represented in the A.V. by "strange," and so in R.V. The Prayer-book version expresses them by "strange" and "any other." Both words are subsequently employed by Gregory in his argument.
84 Hereby, i.e. by the use of the term prwtotokoj as applicable to the Divinity of the Son.
87 Cf. Heb. viii. 13, whence the phrase is apparently adapted.
90 Col. i. 18 (cf. Rev. i. 5).
95 Cf. Acts ii. 24. See note 2 p. 104, supra.
96 The phrase is not verbally the same as in Tit. iii. 5.
99 Cf. S. John xx. 17: the quotation is not verbal.
102 The Humanity of Christ being regarded as this "first-fruits:" unless this phrase is to be understood of the Resurrection, rather than of the Incarnation, in which case the first-fruits will be His Body, and analabwn should be rendered by "having resumed."
103 Rom. ix. 16. The reference next following may be to S. John xii. 26, or John xiv. 3; or to Col. iii. 3.
105 Phil. ii. 10, Phil. ii. 11.
109 Reading oikonomei or oikodomei.
110 Or "were generated." The reference is to Ps. cxlviii. 5.
111 diasthmatikhj seems to include the idea of extension in time as well as in space.