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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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