24 The Paris Edit. omits aitiou.
1 Cf. Ps. lxxxi. 9; Ex. xxxiv. 14.
2 Cf. Ps. lxxxi. 9; Ex. xxxiv. 14.
3 Reading with Oehler, o legwn oti pote ouk hn o uioj; not as the Paris editions, o legwn oti pote ouk hn, outoj.
6 Adding to the text of the Paris edit. qeon, with Oehler
10 Cf. Rom. viii. 21. This clause is omitted in the Paris editions.
11 Reading genesewj with Oehler. The Paris editions read gennhsewj: but Oehler's reading seems to give a better sense.
13 Reading with Oehler pote for the te of the Paris Edit.
16 Inserting with Oehler the clause, kai o gennhqeij gennhtoj, which is not in the text of the Paris Editt, though a corresponding clause appears in the Latin translation.
17 The reference may be to Ps. cxliii. 10.
1 perispasmwn. The allusion must be to 1 Cor. vii. 35; but the actual word is not found in the whole of the N. T., though periespato is used of Martha, S. Luke x. 40.
2 Basil: rather than Gregory Thaumaturgus, as some have conjectured.
3 to afqoron; this is connected just below with the Divine afqarsia. In commenting on the meaning of this latter word at the close of the Epistle to the Ephesians, Bishop Ellicott prefers to take it with agapwntwn, "in a manner and an element that knows neither change, diminution, nor decay" ("in uncorruptness" R.V.): although in the six other passages where it occurs in S. Paul "it refers directly or indirectly to a higher sphere than the present." i.e. of immortality above, and might so, if the construction allowed, be taken with xarij. This illustrates Gregory's use of afqarsia in its human relation.
5 deicasqai. Livineius conjectures decasqai; so also Cod. Reg. Cf. Sedulius:
"Domus pudici pectoris
Templum repente fit Dei."
8 epistrefomenw thn alwna. This word is used for "walking over," in Hesiod, Theogon. 753, gaian epistrefetai.
9 eterwn, following Cod. Reg., for ekaterwn.
10 uper tou allou (a late use of alloj). This was Livineius' conjecture for twn allwn: the interchange of u and n is a common mistake.
11 There is a play on the words qalamoj and qanatoj: "the one is changed into the other."
12 eti toutwn anaklhseij: "amongst these", i. e. the domestics. Livineius reads toutoij, and renders "Succedunt inutilis revocatio, inanis manuum plausus," i. e. as the last funeral act.
13 Reading purwsin, with Galesinius: the Paris Editt. read phrwsin.
14 newteron, in a bad sense. So Zosimus, lib. i.p. 658, prgmata #Rwmaioij newtera mhxanhsasqai.
15 analush: Philip. i. 23. Tertullian (De Patient. 9) translates, "Cupis recipi (i. e. to flit, depart) jam et esse cum Domino." Peza, however, says that the metaphor is taken from unharnessing after a race. Chrysostom and Jerome seem to take it of loosing off the cable.
16 hgaphmenoj paij. Cod. Reg. has o kaqhmenoj, which he renders "nanus" (i. e. of low stature), and cites Pollux Onomast. lib. 3, c. 24 (where apokaqhmenoj = iners); it might also bear the meaning of "stay-at-home," in contrast to the prodigal in the next sentence.
17 en toij trolabousin. Galesinius' Latin seems wrong here, "rebus iis quas supra meminimus," though the words often have that force in Gregory.
26 toij meta gastera (not, gasteroj), Cod. Reg.; cf. Gregor. Nazian. orat. xvi. p. 250, douloj gastroj, kai twn upo gastera. Euseb. lib. 7, c. 20, taij upo gastera plhsmonaij.
29 upbruxion; referring to the floods of the Nile.
31 Ps cxxiv. 5, Ps cxxiv. 6, Ps cxxiv. 7: to udwr anupostaton (LXX.), i.e. unsupportable.
32 Cf. De Anima et Resurr., p. 225, D. for the metaphor.
34 semnothtoj; not as Galesinius renders, "asperitate quadam gravi."