¹¹⁴ Wisd. vii. 25.

¹¹⁵ Cf. S. John i. 1 sqq.

¹¹⁶ That is, by using as the terms of his antithesis, not "Son" and "Father," but "Son" and "Ungenerate," he avoids suggesting relationship between the two Persons, and does suggest that the Second Person stands in the same opposition to the First Person in which all created objects stand as contrasted with Him.

¹¹⁷ Ps. xxxiii. 6.

¹¹⁸ tomh genesqaiti toutwn epishj omologeitai. This may possibly mean "it is acknowledged that each of those alternatives" (viz. that that which comes into being is uncreate, and that that which creates should itself be created) "is equally untrue." But this view would not be confined to those who held the Catholic doctrine: the impossibility of the former alternative, indeed, was insisted upon by the Arians as an argument in their own favour.

¹¹⁹ Cf. 1 Tim. i. 7.

¹²⁰ Cf. Heb. i. 3.

¹²¹ Ps. cxiv. 4, in Septuagint.

¹²² S. John xiv. 10.

¹²³ S. John i. 3.

¹²⁴ Rom. i. 25, where para ton ktisanta may be better translated "besides the Creator," or "rather than the Creator," than as in the A.V.

¹²⁵ Rom. ix. 5.

¹²⁶ Prov. viii. 22 (LXX.). The versions of Aquila, Theodotion, and Symmachus (to one or more of which perhaps §9 refers), all render the Hebrew by ekthsato ("possessed"), not by ektise ("created"). But Gregory may be referring to mss. of the LXX. version which read ekthsato. It is clear from what follows that Mr. Gwatkin is hardly justified in his remark (Studies of Arianism, p. 69), that "the whole discussion on Prov. viii. 22 (LXX.), Kurioj ektise me k.t.l., might have been avoided by a glance at the original." The point of the controversy might have been changed, but that would have been all. Gregory seems to feel that ekthsato requires an explanation, though he has one ready.

¹²⁷ Phil. ii. 7.

¹²⁸ Rom. viii. 20-1.

¹²⁹ Eph. iv. 24.

¹³⁰ Eph. iv. 24.

¹³¹ Rom. xiii. 14.

¹³² S. John xiv. 6.

¹³³ 1 Cor iii. 11.

¹³⁴ Prov. viii. 23-25 (not quite verbal, from the LXX.).

¹³⁵ Or "to be brought into harmony with Christian doctrine" (efarmosqhnai tw logw)

¹³⁶ Ps. xxxvi. 6.

¹³⁷ Ps. xxxvi. 6.

¹³⁸ Ps. lxviii 26 (LXX.).

¹³⁹ Cf. Ps. cxiv. 6.

¹⁴⁰ Cf S. John i. 9.

¹⁴¹ Is. xlii. 8.

¹⁴² Cf. S. John v. 44.

¹⁴³ S. Matt. vii. 8.

¹⁴⁴ S. Mark viii. 38.

¹⁴⁵ S. John xvi. 15.

¹⁴⁶ Heb. i. 2.

¹⁴⁷ Joel ii. 28: Acts ii. 17.

¹⁴⁸ Is. v. 21.

¹⁴⁹ Is. xxix. 4.

¹⁵⁰ Cf. 1 Tim. i. 17.

¹⁵¹ Cf. S. Matt. ix. 12, and parallel passages.

¹⁵² Cf. Is. xl. 12 and Is. xl. 24. The quotation is not verbally from the LXX.

¹⁵³ Rom. ix. 5.

¹⁵⁴ S. John xvi. 15.

¹⁵⁵ Cf. Phil. ii. 10.

¹⁵⁶ Ps. lv. 19 (LXX.).

¹⁵⁷ Reading authj, with Oehler. The general sense is the same, if autw be read; "does yet more strongly attest His existence from all eternity."

¹⁵⁸ Cf. Ps. cxlviii. 2-10.

¹⁵⁹ Phil ii. 8.

¹⁶⁰ Cf. S. Matt. viii. 17.

¹⁶¹ 2 Cor. v. 21.

¹⁶² Gal. iii. 13.

¹⁶³ Ps. cxlviii. 5.

¹⁶⁴ Heb. i. 3.

¹⁶⁵ If this phrase is a direct quotation from Eunomius, it is probably from some other context: its grammatical structure does not connect it with what has gone before, nor is it quite clear where the quotation ends, or whether the illustration of the instrument is Eunomius' own, or is Gregory's exposition of the statement of Eunomius.

¹⁶⁶ S. John ii. 19.

¹⁶⁷ S. John x. 18.

¹⁶⁸ S. John xviii. 5-6.

¹⁶⁹ S. Luke xxiii. 43.

¹⁷⁰ Here again the exact connexion of the quotation from Eunomius with the extracts preceding is uncertain.

¹⁷¹ Cf. 1. Tim. ii. 5.

¹⁷² Cf. Rom. xi. 16.

¹⁷³ Gal. iii. 20.

¹⁷⁴ Gen. i. 26.

¹⁷⁵ Gen. v. 3.

¹⁷⁶ This is apparently a quotation from Eunomius in continuation of what has gone before.

¹⁷⁷ The word employed is energeia; which might be translated by "active force," or "operation," as elsewhere.

¹⁷⁸ S. John i. 1.

¹⁷⁹ Heb. i. 3.

¹⁸⁰ Cf. the use of eggastrimuqoj in LXX. (e.g. Lev. xix. 31, Is. xliv. 25.

¹⁸¹ S. John i. 18.

¹⁸² Cf. Heb. i. 3.

¹⁸³ Cf. Rom. xi. 36.

¹⁸⁴ Cf. Isa. xl. 12-22.

¹⁸⁵ Cf. Ps. cxxxviii. 6.

¹⁸⁶ Cf. Isa. lxvi. 10.

¹⁸⁷ Cf. Phil ii. 5.

¹⁸⁸ 1 Cor. i. 24.

¹⁸⁹ Col. i. 17.

¹⁹⁰ Eph. iv. 6. The application of the words to the Son is remarkable.

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