42 Something has dropped out here.
43 epiballoushj. Cf. Ps. xcix. 5; 2 Chron. xxviii. 2.
46 It is worth noticing that Gregory maintains (Hom. xv. on Canticles) that Doca in Scripture means the Holy Ghost.
53 The LXX. has prosekunhsen epi thn ghn eptakij, Gen. xxxiii. 3.
54 prosekunhse tw law thj ghj, toij uioij tou Xet, Gen xxiii. 7.
55 tou biou. This is a late use of bioj.
56 Still the word proskunein became consecrated to the highest Christian worship while qerapeuein was employed for address to the angels. "Every supplication every prayer, every entreaty, and every giving of thanks must be offered to the Almighty through the High Priest who is over all the angels, the incarnate Word and God. And we shall make supplication and prayer to the Word Himself also, and we shall give Him thanks if we can distinguish prayer in its proper meaning from the wrong use of the word," Origen c. Cels. v. 4 (Cf. viii. 13, where he answers the question whether Gabriel, Michael, and the rest of the archangels should be addressed, qerapeuesqai).
1 Reading omologountaj with Oehler. The Paris Edit. reads omologountwn, and so also the Benedictine S. Basil. The Latin translator of 1615, however, renders as if he had read omologountaj.
2 Reading eij orqothtoj apodeicin, with Oehler and the Benedictine S. Basil. The Paris Edit. of 1615 reads eij orqothta logou.
5 Reading, with Oehler, to qeon einai.
6 Reading with Oehler ei de mikroteron ...estin, wste ...kexwrisqai The Paris Edit. and the Benedictine S. Basil read ei de mikroteron ...estin, h wste ...xwrhsai. "If, according to their phrase, He is too small to be capable of community," &c. Oehler's reading seems to fit better in the argument. If the new idea of "capacity" had been introduced at this point, we should expect some other phrase than metexein acion at the end of the sentence.
11 Oehler and Migne's edit. of S. Basil here read gnwsin, the Paris Edit. and the Benedictine S. Basil have mnhmnh.
12 Cf. S. John xvii. 11 and John xvii.17.
13 This sentence and the passage following, down to the words "is wrought by the Father and the Son," are omitted in the editions of S. Basil.
15 Reading oti xeirotonhth, h fusij ginetai. The Paris Edit. and Migne's S. Basil read oti xeirotonia h fusij ginetai: Ben. S. Basil and Oehler read oti xeirotonhth fusij ou ginetai. The point of the argument seems to be that "Godhead" is spoken of in Scripture as being given by appointment, which excludes the idea of its being indicative of "nature." Gregory shows that it is so spoken of; but he does not show that Scripture asserts the distinction between nature and appointment, which the reading of the Benedictine text and Oehler would require him to do.
17 The treatise, as it appears in S. Basil's works, ends here.
20 Reading with Oehler Cristou in place of Qeou (the reading of the Paris edition).
1 Ps. cxx. 3; the phrase is rendered in A. V. by "coals of juniper," in the Vulg. by "carbonibus desolatoriis."
2 Reading, with Oehler, eupeiqeiaj.
3 Reading touj mh dihrhmenouj, as Sifanus seems to have read. The Paris Edit. of 1615 reads rouj dihrhmenouj, which Oehler leaves uncorrected.
4 Reading with Oehler metabibazein, for the mh metabibazein of the Paris Edit.
5 Sifanus seems to have read h adiaforoj xrhsij, as he translates "promiscuus et indifferens nominum usus."
6 Reading with Oehler sunhqeiaj for the ousiaj of the Paris Edit.
7 Reading with Oehler twn peri qeian fusin nooumenwn, for twn ti peri thn q. f. nooumenwn in the Paris Edit.
8 Reading with Oehler dihkei for proshkei.
10 Reading with Oehler ideaj for idean.
13 Reading with Oehler par' eautou for di' eautou.
14 Reading koinwnouj for koinwniaj, with Oehler.
19 Reading with Oehler, h tou agiou Pneumatoj for h dia t. ag. Pn.