46 The ideas of "own" implied in "appropriate," and that of incongruity implied in "alienation."
1 That is, of the Son's goodness: for S. Gregory's comment on the awkward use of the pronoun sfeteraj, see p. 233, inf.
6 i. e. as man, and not as God.
7 Ps. xlv. 7, Ps. xlv. 8. (The Psalm is the 44th in the LXX. numeration, and is so styled by S. Gregory.)
8 Cf. Is. xlv. 14, Is. xlv. 15 (LXX.).
10 Cf. Tit. ii. 13. The quotation is not verbal; and here the rendering of the A. V. rather obscures the sense which it is necessary for S. Gregory's argument to bring out.
11 1 Tim. iii. 16 (reading Qeoj, or, if the citation is to be considered as verbal. o Qeoj).
12 Reading tou Qeon einai ton monogenh Qeon for tou Qeou einai k.t.l. The reading of the texts does not give the sense required for the argument.
13 Compare with what follows S. Matt. xx. 13, Matt. xx. 15. S. Gregory seems to be quoting from memory; his Greek is not so close to that of S. Matthew as the translation to the A. V.
14 Cf. S. Matt. xxv. 25, from which this phrase is borrowed, with a slight variation.
16 This seems a sense etymologically possible for kaqistantai with a genitive, a use of which Liddell and Scott give no instances. The statement must of course be taken as that of the adversaries themselves.
19 Oehler's punctuation is here apparently erroneous. The position of sumperastikw is peculiar and the general construction of the passage a little obscure: but if the text is to be regarded as sound, the meaning must be something like that here given.
20 Cf. Heb. i. 6-12. The passages there cited are Ps. xcvii. 7; Ps. xlv. 6; Ps. cii. 25, sqq.
21 S. Matt. xi. 10, quoting Mal. iii. 1. The word translated "messenger" in A. V. is aggeloj, which the argument here seems to require should be rendered by "angel."
24 Cf. Heb. i. 14 and Heb. i. 7.
27 Cf. Exod. xxxiii. 2; the quotation is not verbally from LXX.
30 Cf. Exod. xxxiii. 17 (LXX.).
35 The grammar of this section of the analysis is in parts very much confused; the general drift of its intention, rather than its literal meaning, is given in the translation. Grammatically speaking it appears to attribute to S. Gregory some of the opinions of Eunomius. The construction, however, is so ungrammatical that the confusion is probably in the composer's expression rather than in his interpretation of what he is summarizing.
37 The passage is a little obscure: if the force of the dative tw kaq eauton aktistw be that assigned to it, the meaning will be that. if no exception is made in the statement that the Son is the Maker of every intelligible being, the Deity will be included among the works of the Son, Who will thus be the Maker of Himself, as of the sensible creation.
38 It is not quite clear how much of this is citation, and how much paraphrase of Eunomius' words.
39 The reference is to Exod. xxxv. 30.
40 Reading terateian f r the otherwise unknown word perateian, which Oehler retains. If perateian is the true reading, it should probably be rendered by "fatalism," or "determination." Gulonius renders it by "determinationem." It may be connected with the name "Peratae," given to one of the Ophite sects, who held fatalist views.
42 The word seems to be used, as "octads" in Book IX. seems to be used, of sections of Eunomius' production.
43 Cf. S. John iii. 3 and John iii. 6.
44 Cf. S. John vi. 51 and John vi. 54.
45 Cf. Ps. iv. 2 (LXX.). The alteration made is the substitution of apwleian for mataiothta.
46 9H afragij. The term is used elsewhere by Gregory in this sense, in the Life of S. Gregory Thaumaturgus, and in the Life of S. Macrina.
47 These last words are apparently a verbal quotation, those preceding more probably a paraphrase of Eunomius statement.
48 Cf. Hab. ii. 15 (LXX.). It is possible that the reading qoleran for doleran, which appears both in Oehler's text and in the Paris edition, was a various reading of the passage in the LXX., and that S. Gregory intended to quote exactly.
5 Cf. Acts xvii. The precise reference is perhaps to verse 27.
6 The reference is perhaps to 1 Tim. vi. 16; but the quotation is not verbal. See also S. John i. 18.
7 The grammar of the passage is simplified if we read to qeon antwn onomasqhnai, but the sense, retaining Oehler's reading ton qeon, is probably the same.
9 There seems here to be an allusion to the supposed derivation of qeoj from qeaomai, which is also the basis of an argument in the treatise "On `Not three Gods,0'" addressed to Ablabius.
12 Cf. Book IV. §3 (p. 158 sup.). With the general statement may be compared the parallel passage in Book II. §8.