Early Church Fathers
108 taj hdonaj i.e. the whole class.
109 Ps. xix. 6, Ps. xix. 7, Ps xix. 8.
110 S. Matt. x. 16.
111 According to the emendation of Livineius: mhte to kata thn aplothta dokoun epaineton.
112 1 Cor. iii. 12.
113 Ps. cxix. 127, LXX. (xrusion kai topazion).
114 th loipon.
115 For the gold, see Prov. xi. 22; for the pearl, S. Matt. vii. 6.
116 to mh sunhrmosqai tini dia twn katallhlwn ton bion
117 adolesxian tou logou tij kataginwskoi.
118 wsper ti anaqhma; so Gregory calls the tongue of S. Meletius the anaqhma of Truth.
119 Gregory seems to allude to S. Matt. xi. 12.
120 epi mataiw la3oi. Gregory evidently alludes to Ps. xxiv. 4, and agrees with the Vulgate "in vano acceperit."
121 Gal. v. 1.
122 S. John viii. 34.
123 S. John xiv. 6.
124 S. Matt. xiii. 47, Matt. xiii. 48.
125 Ps. lxix. 1.
126 didaskalian ecomologhsewj ufhgoumenoj.
127 Exod xv. 10.
128 Is. lx. 8. The LXX. has peristeran sun neossoij.
129 Zech v. 7. "this is a woman that sitteth in the midst of the ephah:" epi meson tou m e t r o u (LXX.). Origen and Jerome as well as Grego y make her sit upon the lead itself. Vatablus explains that the lead was in an amphora.
130 1 Cor. x. 11: Rom. xv. 6.
131 Exod. xv. 20.
132 di' hj oimai kai thn Qeotokon prodiatuqai Marian. These words are absent from the Munich Co. i. e. the German; not from Vat. and Reg. Ambrose, Ep. 25, has "Quid de altera Moysi sorore Maria loquar, quae foeminei dux agminis pede transmisit pelagi freta," when speaking "de gloria virginitatis."
133 tou eikotoj ...apesxoinistai.
134 Exod. xv. 20.
135 S. John viii. 15. "Ye judge after the flesh." It is Gregory's manner to make such passing allusions to Scripture, and especially to S. Paul.
136 Gregory here quotes from LXX. Cf. Is. xxvi. 18, and also below, etekomen pneuma swthriaj sou, o epoihsamen epi thj lhj.
137 1 Cor. iv. 15: Philemon 10.
138 S. Luke xi. 27.
139 Is. xxvi. 18 (LXX.). See above. But R. V. "We have as it were brought forth wind: we have not wrought any deliverance in the earth."
140 2 Cor. iv. 16.
141 pantwj de alhqhj, k. t. l. So Codd. Reg. and Morell., for pantwn. Gregory alludes to 2 Cor. xiii. 3.
142 S. Matt. vi. 24.
143 1 Cor. vii. 32.
144 See Eph. iv. 22, Eph.iv. 23.
145 See S. Matt. viii. 11; S. Luke xiii. 29. The same expression (eugenhj twn af' hliou anatolwn) is used of Meletius, in Gregory's funeral oration on him.
146 ta edna tou gamou, i.e. given by the bridegroom. The Juris-consults called it Donatio propter nuptias, or simply Donatio. The human soul here espouses Wisdom, i. e. Christ, as its Bride. See below, where Prov. iv. 6 is quoted.
148 2 Cor. vi. 6.
149 Prov. iv. 6.
150 Gal. iii. 28.
151 Col. iii. 11.
152 S. Matt. v. 28.
153 anagkhn empoiusi twn aboulhtwn kakwn, plhsmonhj wj ta polla ektiktoushj, k. t. l., removing the comma from plhsmonhj (Paris Edit.) to kakwn.
154 Cf. Cicero, 2 De Fin. Bon.: "Socratem audio dicentem cibi condimentum esse famem; potionis sitim;" so Antiphanes (apud Stobaeum), apanf' o limoj glukea, plhn autou, poiei.
155 kata to prohgoumenon, principaliter. Cf. Clem. Alexand. Strom., ta onomata sumbola twn nohmatwn kata to prohgoumenon, i. e. of general concepts.
156 toij alogwteroij. Fronto Ducaeus translates "bardis objiciat," i. e. "savages," not "beasts."
157 Heb. vi. 8. "The Apostle" here is to be noticed. The same teaching, as to there being no necessity for pleasure, is found in Clement of Alexandria. He says it is not our skopoj, 2 Paed. c. i. and 2 Strom., kaqolou gar ouk anagkaion to thj hdonhj paqoj, epakolouqimon de xreiaij taij fusikaij, k. t. l.
158 epimetiaj. Cf. en epimetrw, Polyb., "into the bargain."
159 kai peri touj swmatikouj ponouj hsxolhmenon (i. e. "busied,"): Galesinius' translation must here be wrong, "ad corpotis labores prorsus inutilem."
Cold can unite with Wet or Dry which "lie on each side of" it, and are "kindred" to it: and so through one or the other (which are also "kindred" to Hot) can come "in contact with" Hot. (So of all.) A wet thine becomes the medium in which both cold and heat can be manifested.
161 elattonhsh (for LXX. Exod. xvi. 18, and also 2 Cor. viii. 15, have elattonhsen), not elattwsh with Livineius.
162 Rom.x.8: elluj sou to rhma estin, en tw stomati sou kai en th kaodia sou. Cf. Deut. xxx. 14.
163 kata ton erounta logon (Codd. Reg. and Mor. airounta). This alludes to Prov iii. 18, rather than Prov. iv. 6.
164 ou gar enargej esti to epithdeuma touto, wste kat' anagkhn, k.t.l The alternative reading is en arxaij. It has been suggested to read, ote gar <\=85_tote (for touto), and understand an aposiopesis in the next sentence; thus-"For when our undertaking is clear and simple, then we must entrust to ourselves the decision of what is best. But when the attempt at the unknown is not unattended with risk-(then we want a guide)." Billius. But this is very awkward.
165 Livineius had conjectured that epiofalhj must be supplied, from a quotation of this passage in Antonius Monachus, Sententiae, serm. 20, and in Abbas Maximus, Capita, serm. 41; and this is confirmed by Codd. Reg. and Morell.
166 wn kai kata gnwmhn kai wj eterwj dioikoumenwn oligoj toij swfronousin o logoj. The Latin here has "quas quidem res ego sane despicio, exiguamque harum tanquam extrinsecus venientium)" &c.; evidently katagnoihn must have been in the text used.
167 anodiaj tinaj kainotomhswsin (anodia, anodiaij, is frequent in Polybius; the word is not found elsewhere in other cases).
168 Ecclesiastes iv. 9.
169 Ecclesiastes iv. 10. Gregory supports the Vulgate, which has "quia cum ceciderit, non habet sublevantem se."
170 etrw ptwmati, euphemistically.
171 Prov. xv. 19.
172 The alternative reading is twn qhriwn; but oneirwn is confirmed by three of the Codd. Cf. Theodoret, lib. 4, Haeretic. fab., of the Messaliani; and lib. 4, Histor. c. 10, upnw de sfaj autouj ekdidontej taj twn oneirwn fantasiaj profheiaj apokalousi.
173 Heb. xiii. 16.
174 See Chrysostom, Lib. Proj touj suneisaktouj exontaj.
175 twn ecwqen. Cf. Rom. ii. 24.
176 The negative (mh nomoqetein) is found in Codd. Reg. and Morell.
177 tnn zwhn. So bioj also is used in Greek after 2nd century. "They (the monks) make little show in history before the reign of Valens (a.d. 364). Paul of Thebes, Hilarion of Gaza, and even the great Antony, are only characters in the novels of the day. Now, however, there was in the East a real movement towards monasticism. All parties favoured it. The Semi-arians were busy inside Mr. Taurus; and though Acacians and Anomoeans held more aloof, they could not escape an influence which even Julian felt. But the Nicene party was the home of the ascetics." Gwatkin's Arians.
178 Ps. xviii. 25, Ps. xviii. 26 (LXX.).