τίνος οὖν ἕνεκεν ταῦτα διῆλθον, καὶ περιεργότερον
ἴσως ἢ κατὰ τὰς τῶν πολλῶν ἀκοάς, καὶ κατὰ τὸν νῦν
κεκρατηκότα τύπον τῶν λόγων, ὃς τὸ γενναῖον καὶ ἁπλοῦν
ἀτιμάσας τὸ σκολιὸν καὶ γριφοειδὲς ἐπεισήγαγεν· ὡς ἐκ
 2 ει δε] ουδ e || 5 η] ει f || 9 om εἰ ‘Reg. Cypr.’ 11. 12 καὶ
om κάτα b 
 1. καὶ που] ’And, still assuming
that τὸ θεῖον is located in the universe,
where was it,’ etc. 
 2. οὐδέν ἢν τὸ δ.] Gr. turns to
the other horn of his first dilemma,
and asks, What is there (if τὸ θεῖον
is above the universe) to divide between
tween the universe and it? The
past tense ἦν, ἐνοήθη) in the preg-
nant Greek idiom refers back to the
moment when the opponent is supposed
to have adopted the con-
clusion. 
 3. τὸ ὑπὲρ τοῦτο] i.e. ὑπὲρ τὸ πᾶν. 
 4. τὸ ὑπεραῖρον κ. ὒ.] ὑπεραίρειν
‘to transcend’ (cp. § 3) represents
εἶναι ὑπὲρ τὸ πᾶν. The single art.,
not repeated before ὑπεραιρόμενον,
shews, of course, that the difficulty
lies not in conceiving of the two
things themselves, but in conceiving
their relation to each other. 
 5. ἢ χρή] In English we say,
’Must there not be?’; in Greek
there any alternative,) or must there
be?’ 
 6. καὶ ᾧ π.] Καὶ here adds
another description of τὸ μέσον, not
a separate thing; and in τὸ μ. the
art. is used as in τὸ διορίζον just
above. 
 7. τοῦτο] sc. τὸ μέσον. 
 8. ἐφύγομεν] when we asked ποῦ
τὸ ὑπὲρ τὸ πᾶν]. 
 ib. καὶ οὔπω λοῶ κτλ.] ‘And
I do not now insist upon the fact
that τὸ π. εἶναι).’ 
 9. ἐν γάρ] ’for comprehension is
one form of circumscription.’ 
 11 The purpose of the digression
was to exemplify the barren dialectic
of the Eunomians, as well as to shew
that God is incomprehensible. He is
so, not because He grudges the knowledge
to man, whom He loves. 
 14. γριφοειδές] from γρῖφος, ‘a
crab-pot,’ and so ‘a conundrum.’
is a hit at the Eunomian style of
argument. 
 ib. ὡς]=ὥστε. The tree is known
by its fruits (Matt, vii 20) and the
absence of light among the Eunomian
theologians by the obscurity of
their language. 

 
τῶν καρπῶν τὸ δένδρον γινώσκεσθαι, λέγω δὲ τὸ ἐνεργοῦν
τὰ τοιαῦτα δόγματα σκότος ἐκ τοῦ ζόφου τῶν λεγομένων;
οὐ γὰρ ἵνα καὶ αὐτὸς παράδοξα λέγειν δόξω, καὶ περιττὸς
φαίνωμαι τὴν σοφίαν, πλέκων συνδέσμους καὶ διαλύων
κρατούμενα· τοῦτο δὴ τὸ μέγα θαῦμα τοῦ Δανιήλ· ἀλλ’ 
ἵν ἐκεῖνο δηλώσαιμι, ὅ μοι λέγειν ὁ λόγος ἀπ’ ἀρχῆς
ὥρμησεν. τοῦτο δὲ ἦν τί; τὸ μὴ ληπτὸν εἶναι ἀνθρωπίνῃ
διανοίᾳ τὸ θεῖον, μηδὲ ὅλον ὅσον ἐστὶ φαντάζεσθαι· καὶ
τοῦτο οὔτε διὰ φθόνον,—μακρὰν γὰρ τῆς θείας φύσεως
φθόνος, τῆς γε ἀπαθοῦς καὶ μόνης ἀγαθῆς καὶ κυρίας, καὶ 
μάλιστα τῶν ἑαυτοῦ κτισμάτων περὶ τὸ τιμιώτατον· τί
γὰρ Λόγῳ πρὸ τῶν λογικῶν; ἐπεὶ καὶ αὐτὸ τὸ ὑποστῆναι
τῆς ἄκρας ἀγαθότητος·—οὔτε εἰς τιμὴν ἑαυτοῦ καὶ δόξαν
τοῦ πλήρους, ἵνα τῷ ἀνεφίκτῳ τὸ τίμιον ἔχῃ καὶ τὸ
σεβάσμιον. τοῦτο γὰρ πάντως σοφιστικὸν καὶ ἀλλότριον, 
μὴ ὅτι θεοῦ, ἀλλ’ οὐδὲ ἀνθρώπου μετρίως ἐπιεικοῦς, καί
τι δεξιὸν ἑαυτῷ συνειδότος, ἐκ τοῦ κωλύειν ἑτέρους τὸ
πρωτεῖον πορίζεσθαι. 3 παραδοξα] -ξον c ΙΙ 7 ἢν τι] τι ἢν e || 16 μετρίως] τελείως f 3. καἰ αὐτός] like them. 4. συνδέσμους] The words are a
reference to Dan. v 12, where Theodotion's
version has ἀναγγέλλων κρατούμενα
καἰ λύων συνδέσμους, and a
little before, πνεῦμα περισσὸν ἐν αὐτῷ.
While Dan., however, ’shewed hard
sentence’ and ‘dissovled doubts,’
the Eunomians ’wove’ doubts (fetters). 6. δηλώσαιμι] ‘I did it, not that
I may gain credit (subj.), but that
might demonstrate (opt.) what Ι
started with.’ 8. μηδὲ ὅλον] The ὅλον is ad-
verbial, ‘nor nor at all to form an imagination
of His greatness.’ 10. ἀπαθοῦς] not ‘incapable of
suffering’ but ‘free from passions’
such as jealousy. 11. τὸ τιμιώτατον] i.e. man. The
next clause τί γὰρ Λ.) justifies
τιμιώτατον. 13. τῆς ἄκρασ ἀγ.] sc. ἐστί:
very existence is an outcome of.’ 14. τοῦ πλήρους] agrees with
ἑαυτοῦ, and = πλήρους ὄντος; cp.
§ 31. It is a ref. to Is. 11. Cp.
Athan. Or. ii c. Ar. § 29. ib. τῷ ἀνεφίκτῳ] from ἐφικνέομαι
‘to arrive at’; ‘His inaccessibility. 16. μὴ ὅτι] cp. § 4. θεοῦ is governed
verned by ἀλλότριον, ‘foreign to the
character of God.’ ib. οὐδέ] loosely thrown in, as
instead of ἀλλ’. he had said ἀνάξιον.
17. δεξιὸν ἑ. συνειδότος] ‘has anything
of a proper conscience.’ ib. ἐκ τοῦ κ.ἑ.] a clause epexegetic
of τοῦτο.