Ἃ μὲν οὖν εἴποι τις ἂν ἐπικόπτων τὴν περὶ τὸν λόγον αὐτῶν ἑτοιμότητα καὶ ταχύτητα, καὶ τὸ τοῦ τάχους ἐπισφαλὲς ἐν πᾶσι μὲν πράγμασι, μάλιστα δὲ ἐν τοῖς περὶ θεοῦ λόγοις, ταῦτά ἐστιν. ἐπεὶ δὲ τὸ μὲν ἐπιτιμᾷν οὐ μέγα· ῥᾷστον γὰρ καὶ τοῦ βουλομένου παντός· τὸ δὲ ἀντεισάγειν τὴν ἑαυτοῦ γνώμην ἀνδρὸς εὐσεβοῦς καὶ νοῦν ἔχοντος· φέρε, τῷ ἁγίῳ θαρρήσαντες πνεύματι, τῷ παρ’ αὐτῶν μὲν ἀτιμαζομένῳ, παρ’ ἡμῶν δὲ προσκυνουμένῳ, τὰς ἡμετέρας περὶ τῆς θεότητος ὑπολήψεις, αἵ τινές ποτέ εἰσιν, ὥσπερ τινὰ τόκον εὐγενῆ τε καὶ ὥριμον εἰς φῶς προενέγκωμεν· οὐδὲ ἄλλοτε μὲν σιωπήσαντες, τοῦτο γὰρ μόνον ἡμεῖς νεανικοί τε καὶ μεγαλόφρονες, νῦν δὲ καὶ μᾶλλον 1. Ι ἐπικόπτων] ἐπισκώπτων b ΙΙ ’τον λόγον] τῶν λόγων b II 3 ἐν τοῖς] om ἐν c ΙΙ 7 πνεύματι θαρρήσαντες cde || 8 ἤμων] ἥμιν b ΙΙ 10 προσενεγκωμεν f 1. We have stated our objections to the hasty theology of the Euuomians; but it is a harder task to set forth our own. I will endeavour to do so with the aid of the Holy Spirit, — as indeed I have done before, but it is more necessary now than ever, — as briefly ἃς I can. 1. ἐπικόπτων] ’by way of check- ’ Αὐτῶν, the Eunomians. 2. τὸ...ἐπισφαλές] ’the danger.’ 4. τὸ μὲν ἐπισφαλές] κτλ.] taken from Demosth. Olynth. i 7. 6. ἀντεισάγειν] not merely ‘to state in opposition,’ but to ‘instate,’ to ‘substitute.’ 8. προσκυνουμένῳ] This does not compel us to suppose that Gr. used or was acquainted with the last part of our present ‘ Nicene ’ Creed. See the quotations in Hort Two Diss, p. 88. 11. τοῦτο γὰρ μόνον] The verb omitted would prob. have to be expressed by perf. and pres. together; ’have been and are.’ Gr. refers to former outspoken sermons of his such as Orat. XX. For νέαν. cp. i 2. παρρησιαζόμενοι τὴν ἀλήθειαν· ἵνα μὴ τῇ ὑποστολῇ, καθὼς γέγραπται, τὸ μὴ εὐδοκεῖσθαι κατακριθῶμεν. διττοῦ δὲ ὄντος λόγου παντός, τοῦ μὲν τὸ οἰκεῖον κατασκευάζοντος, τοῦ δὲ τὸ ἀντίπαλον ἀνατρέποντος, καὶ ἡμεῖς τὸν οἰκεῖον ἐκθέμενοι πρότερον, οὕτω τὰ τῶν ἐναντίων ἀνατρέψαι πειρασόμεθα· καὶ ἀμφότερα ὡς οἷόν τε διὰ βραχέων, ἵν εὐσύνοπτα γένηται τὰ λεγόμενα, ὥσπερ ὃν αὐτοὶ λόγον εἰσαγωγικὸν ἐπενόησαν πρὸς ἐξαπάτην τῶν ἁπλουστέρων ἢ εὐηθεστέρων, καὶ μὴ τῷ μήκει τοῦ λόγου διαχεθῇ τὰ νοούμενα, καθάπερ ὕδωρ οὐ σωλῆνι σφιγγόμενον, ἀλλὰ κατὰ πεδίου χεόμενον καὶ λυόμενον.

τρεῖς αἱ ἀνωτάτω δόξαι περὶ θεοῦ, ἀναρχία, καὶ πολυαρχία, καὶ μοναρχία. αἱ μὲν οὖν δύο παισὶν ‘Ελλήνων ἐπαίχθησαν, καὶ παιζέσθωσαν. τό τε γὰρ ἄναρχον ἄτακτον· τό τε πολύαρχον στασιῶδες, καὶ οὕτως ἄναρχον, καὶ οὕτως ἄτακτον. εἰς ταὐτὸν γὰρ ἀμφότερα φέρει, τὴν ἀταξίαν, ἡ δὲ εἰς λύσιν· ἀταξία γὰρ μελέτη λύσεως. 2 εὐδοκιμεῖσθαι b || 6 om ὡς f || 7 γενηται] γένωνται b ‘Reg. Cypr.’ || 9 διαχυθῇ bd ’Reg. Cypr.’ || IO νοούμενα] λεγόμενα ’Reg. Cypr.’ 1. τῆ ὑποστολῇ] Heb. x 38, 39 (Hab. ii 4). The word, as the context here shews, implies a disingenuous reticence; cp. Gal. ii 12, 13. 2. διττοῦ δὲ ὄντος] The Bene- dictine editors compare Athenagoras de Resurr. 1. 7. αὐτοί] the Eunomians. Gr. incidentally shews how systematically they went to work. 10. σωλῆνισφιγγ.] ’compressed in α pipe.’ 11. χεόμ. κ. λυόμ.] Cp. ii 13. 2. Atheism, Polytheism, Monotheism, are the three ancient opinions about God. The second ends in the same anarchy as the first, and we leave it to the Gentiles. Our Monotheism, however, is one where Three Persons are joined in equality of nature and in identity of will, — two of the three being derived from the first by what Scripture describes as generation and emission respectively. 12. αἱ ἀνωτάτω δόξαι] ’the most ancient opinions.’ 13. παισὶν Ἑλλήνων] a phrase formed on the fashion of υἱοὶ Ἰσραήλ; but the word παῖδες seems to be chosen with a view to the verb ἐπαίχθησαν. ‘With the first two the children of Greece amused themselves.’ 14. τό τε γάρ] The γάρ gives the reason why Gr. leaves those theories to the children of Greece (imperative). 17. ἀταξία γὰρ μ. λ.] ’Disorder is the prelude to ’For μελέτη (lit. ’practice,’ ’rehearsal’) cp. i 7. ἡμῖν δὲ μοναρχία τὸ τιμώμενον· μοναρχία δέ, οὐχ ἢν ἓν περιγράφει πρόσωπον· ἔστι γὰρ καὶ τὸ ἓν στασιάζον πρὸς ἑαυτὸ πολλὰ καθίστασθαι· ἀλλ’ ἢν φύσεως ὁμοτιμία συνίστησι, καὶ γνώμης σύμπνοια, καὶ ταὐτότης κινήσεως, καὶ πρὸς τὸ ἓν τῶν ἐξ αὐτοῦ σύννευσις, ὅπερ ἀμήχανον ἐπὶ τῆς γενητῆς φύσεως, ὥστε κἂν ἀριθμῷ διαφέρῃ, τῇ γε οὐσίᾳ μὴ τέμνεσθαι. διὰ τοῦτο μονὰς ἀπ’ ἀρχῆς, εἰς δυάδα κινηθεῖσα, μέχρι τριάδος ἔστη. καὶ τοῦτό ἐστιν ἡμῖν ὁ πατήρ, καὶ ὁ υἱός, καὶ τὸ ἅγιον πνεῦμα· ὁ μὲν γεννήτωρ καὶ προβολεύς, λέγω δὲ ἀπαθῶς, καὶ ἀχρόνως, καὶ ἀσω- μάτως· τῶν δέ, τὸ μὲν γέννημα, τὸ δὲ πρόβλημα, ἢ οὐκ οἱδ’ ὅπως ἄν τις ταῦτα καλέσειεν, ἀφελὼν πάντῃ τῶν 2. 6 γενητης] γεννήτης def || τῆ γε οὐσία] τῆ ἐξουσία ac (sed τῆ γε οὐσία in marg.) g: τῆ γε οὐσία e in rasura 1. μ. δέ, οὐχ ἢν ἐν] ‘Not a souereignty contained in a single person.’ 2. ἐστι γάρ] Such a sovereignty, of a single person, does not necessarily exclude the thought of discord and confusion. It is possible to conceive of a single entity being divided against itself, and so becoming many. The divine unity, which we believe, is the result of ‘equality of nature, unanimity of judgment, and identity of action’ ‘of will.’ 5. πρὸς τὸ ἐν κτλ.] This complete harmony of mind and will in the Godhead is itself based upon the concurrence of the other Blessed Persons with that One of Their number from whom They are derived, viz. the Father. Gr. does not as yet name the Father, nor indeed any of the Persons, because he is speaking in the abstract of the divine unity and its conditions, and so says τὸ ἐν and not rbv ἔνα. Α comparison of v 14 shews that τῶν ἐξ αὐτοῦ depends on σύννευσις, not on τὸ ἐν. The ‘antecedent’ of ἐξ αὐτοῦ (neut.) is τὸ ἐν. ib. ὅπερ] refers to the whole fourfold description. It is perhaps not impossible that such an unity should exist among creaturely beings, but our experience suggests no instance of it, — only imperfect images of it. The clause is of course parenthetical. 6. ὥστε] again refers to the whole description. It will be seen that οὐσία to Gr. means more than φύσις. There is a moral element in it, and not only a metaphysical; ὁμοτιμία φύσεως is one of the things which secure οὖσ’. μὴ τ. The reading τῆ ἐξουσίᾳ gives no satisfactory sense. 7. μονὰς ἀπ’ ἀρχῆς] The language comes perilously near the Sabellian conception of πλατυσμός (see Dorner Person of Christ div. I, vol. 2, p. 156); but of course Gr.'s tenses κινηθεῖσα, ἔστη) are not to be understood in a temporal sense. There was no time before the κίνησις of which he speaks. For μάρι see ii 9. 9. γενν. κ. προβ.] the γεννήτωρ, of course, of the Son; προβολεύς, of the Spirit. 12. ἀφελών κτλ.] Gr. knows no other way of expressing the relation of the Son and Spirit to the Father, such as might get rid of material suggestions. ὁρωμένων. οὐ γὰρ δὴ ὑπέρχυσιν ἀγαθότητος εἰπεῖν θαρρήσομεν, ὃ τῶν παρ’ Ἕλλησι φιλοσοφησάντων εἰπεῖν τις ἐτόλμησεν, οἷον κρατήρ τις ὑπερερρύῃ, σαφῶς οὑτωσὶ λέγων, ἐν οἷς περὶ πρώτου αἰτίου καὶ δευτέρου φιλοσοφεῖ· μή ποτε ἀκούσιον τὴν γέννησιν εἰσαγάγωμεν, καὶ οἷον περίττωμά τι φυσικὸν καὶ δυσκάθεκτον, ἥκιστα ταῖς περὶ θεότητος ὑπονοίαις πρέπον. διὰ τοῦτο ἐπὶ τῶν ἡμετέρων ὅρων ἱστάμενοι τὸ ἀγέννητον εἰσάγομεν, καὶ τὸ γεννητόν, καὶ τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον, ὥς πού φησιν αὐτὸς ὁ θεὸς καὶ λόγος.

Πότε οὖν ταῦτα; ὑπὲρ τὸ πότε ταῦτα. εἰ δὲ δεῖ τι καὶ νεανικῶς εἰπεῖν, ὅτε ὁ πατήρ. πότε δὲ ὁ πατήρ; οὐκ ἢν ὅτε οὐκ ἦν. τοῦτο οὖν καὶ ὁ υἱός, καὶ τὸ πνεῦμα τὸ ἅγιον. πάλιν ἐρώτα με, καὶ πάλιν ἀποκρινοῦμαί σοι. πότε ὁ υἱὸς γεγέννηται; ὅτε ὁ πατὴρ οὐ γεγέννηται. πότε δὲ τὸ πνεῦμα ἐκπεπόρευται; ὅτε ὁ υἱὸς οὐκ ἐκπεπόρευται, ἀλλὰ γεγέννηται ἀχρόνως καὶ ὑπὲρ λόγον· εἰ καὶ μὴ δυνάμεθα τὸ ὑπὲρ χρόνον παραστῆσαι, θέλοντες χρονικὴν ἐκφυγεῖν ἔμφασιν· τὸ γὰρ ὅτε, καὶ πρὸ τοῦδε, καὶ μετὰ 1 θαρρήσωμεν ab II 3 ὑπερερρύη] ὑπερρύη dfg || 4 πέρι] + τῆς f || IO om καὶ f 3. 13 πνεῦμα] + τὸ ἄγιον c ’Colb. I’ || 17 ει] + μὴ ’Coisl. 3’ 3. οἷον κρατήρ τις] The simile is used by Plato Tim. 41 D; but, as Jahn points out in his annotations Elias, in a different connexion. Gr. prob. refers to some Neoplatonic author. 7. ἐπὶ τῶν ἠμ’. ὄρων] keeping to consecrated by Christian usage; cp. i 5. 9. ὥς πού φησιν] John xv 26. 3. The acts thus described are above and before time, although it is impossible to divest ourselves of ternporal notions in attenmpting to illustrate them. The Second and Third Persons are not posterior to the First point of time, though Their being springs out of His. 11. ταῦτα] sc. τὸ γεννητόν and τὸ ἐκπορευόμενον. This is shewn by ὅτε ὁ πατήρ in the next line, ib. ὑπὲρ τὸ πότε] above and be yond a ’when.’ 13. οὐκ ἢν ὅτε οὐκ ἢν] He replies with the phrase so well known at the beginning of the Arian controlanguage versy. ib. τοῦτο] sc. what is implied in οὐκ ἢν ὁτε οὐκ ἢν, eternal. 19. ἔμφασιν] ’an image.’ In order to convey any notion of what is above time, it is impossible to avoid the employment of temporal imagery. Ἔμφασις is, however, used in rhetoric for an innuendo, a sugin gestion of something beyond what the words express; and this may be Gr.'s meaning here. ταῦτα, καὶ ἀπ’ ἀρχῆς, οὐκ ἄχρονα, κἂν ὅτι μάλιστα βιαζώμεθα· πλὴν εἰ τὸ παρεκτεινόμενον τοῖς ἀιδίοις διάστημα τὸν αἰῶνα λαμβάνοιμεν, τὸ μὴ κινήσει τινὶ μηδὲ ἡλίου φορᾷ μεριζόμενον καὶ μετρούμενον, ὅπερ ὁ χρόνος. πῶς οὖν οὐ συνάναρχα, εἰ συναίδια; ὅτι ἐκεῖθεν, εἰ καὶ μὴ μετ’ ἐκεῖνο. τὸ μὲν γὰρ ἄναρχον, καὶ ἀίδιον· τὸ ἀίδιον δέ, οὐ πάντως ἄναρχον, ἕως ἂν εἰς ἀρχὴν ἀναφέρηται τὸν πατέρα. οὐκ ἄναρχα οὖν τῷ αἰτίῳ· δῆλον δὲ τὸ αἴτιον ὡς οὐ πάντως πρεσβύτερον τῶν ὧν αἴτιον· οὐδὲ γὰρ τοῦ φωτὸς ἥλιος. καὶ ἄναρχά πὼς τῷ χρόνῳ, κἂν σὺ μορ- μολύττῃ τοὺς ἁπλουστέρους· οὐ γὰρ ὑπὸ χρόνον τὰ ἐξ ὧν ὁ χρόνος.

Ἠὼς οὖν οὐκ ἐμπαθὴς ἡ γέννησις; ὅτι ἀσώματος. εἰ γὰρ ἡ ἐνσώματος ἐμπαθής, ἀπαθὴς ἡ ἀσώματος. ἐγὼ δέ σε ἀντερήσομαι· πῶς θεός, εἰ κτίσμα; οὐ γὰρ θεὸς τὸ κτιζό- μένον· ἵνα μὴ λέγω, ὅτι κἀνταῦθα πάθος, ἂν σωματικῶς 2 συμπαρεκτεινόμενον c ‘Reg. Cypr.’ || 3 λαμβάνομεν b II 6 ἐκεῖνον def τὸ ’δε ἀίδιον def || 9 ὢν] + ἐστιν bdf 2. πλὴν εἰ κτλ.) The only way, Gr. says, is to adopt the standard of Eternity. Eternity does indeed suggest a kind of temporal duration; that cannot be helped; but we use it to denote ’an interval or ’ commensurate with things of a supra-temporal order, not measured by any measurement known to time. It seems best to connect the πλὴν with εἰ καἰ μὴ δυνάμεθα, and to treat the intervening sentence (in accordance with Gr.s manner) as parenthetical. 5. ἐκεῖθεν] sc. ἐκ τοῦ πατρός. 9. τοῦ φωτὸς ἤλως] The simile is, of course, unscientific; but it serves its purpose. 10. ἄναρχά πὼς τῷ χρ.] In a sense, so far as time is concerned, that which is Begotten and that which Proceeds are without a beginning, as no date can be assigned, prior to which They had not begun. ib. μορμολύττῃ] ‘to scare’ with μορμώ, or bugbear. 4. If difficulty is felt about the ‘generation’ of the Son by the Father, the difficulty is not got rid rid by making the Son a ‘creature’ instead. It only arises from a carnal notion of what is meant by generation, as if there could be no higher hind of generation. 15. πῶς θεός] which the Eunomians acknowledged, though with an interpretation of their own. 16. κἀνταῦθα] i.e. ἐν τῷ κτίζειν. Α work of creation (lit. ‘founding’) as known to man involves time in which to work it out, desire for the accomplishment, the formation of a mental ideal, thought as to the mode of execution, etc. Gr.'s objeel is to shew that the thought of creation on ’s part involves as many difficulties as that of generation. λαμβάνηται, οἷον χρόνος, ἔφεσις, ἀνατύπωσις, φροντίς, ἐλπίς, λύπη, κίνδυνος, ἀποτυχία, διόρθωσις· ἃ πάντα καὶ πλείω τούτων περὶ τὴν κτίσιν, ὡς πᾶσιν εὔδηλον. θαυμάζω δέ, ὅτι μὴ καὶ τοῦτο τολμᾷς, συνδυασμούς τινας ἐννοεῖν, καὶ χρόνους κυήσεως, καὶ κινδύνους ἀμβλώσεως, ὡς οὐδὲ γεννᾷν ἐγχωροῦν, εἰ μὴ οὕτω γεγέννηκεν· ἢ πάλιν πτηνῶν τινὰς καὶ χερσαίων καὶ ἐνύδρων γεννήσεις ἀπαριθμούμενος, τούτων τινὶ τῶν γεννήσεων ὑπάγειν τὴν θείαν καὶ ἀνεκλά- λῆτον, ἢ καὶ τὸν υἱὸν ἀναιρεῖν ἐκ τῆς καινῆς ὑποθέσεως. καὶ οὐδ’ ἐκεῖνο δύνασαι συνιδεῖν, ὅτι ᾧ διάφορος ἡ κατὰ σάρκα γέννησις, — ποῦ γὰρ ἐν τοῖς σοῖς ἔγνως θεοτόκον παρθένον; — τούτῳ καὶ ἡ πνευματικὴ γέννησις ἐξαλλάττουσα· μᾶλλον δέ, ᾧ τὸ εἶναι μὴ ταὐτόν, τούτῳ καὶ τὸ γεννᾷν διάφορον.

τίς οὖν ἐστὶ πατὴρ οὐκ ἠργμένος; ὅς τις οὐδὲ τοῦ εἶναι ἤρξατο· ᾧ δὲ τὸ εἶναι ἤρξατο, τούτῳ καὶ τὸ εἶναι πατρί. οὔκουν πατὴρ ὕστερον, οὐ γὰρ ἤρξατο· καὶ πατὴρ κυρίως, ὅτι μὴ καὶ υἱός· ὥσπερ καὶ υἱὸς κυρίως, ὅτι μὴ καὶ πατήρ. τὰ γὰρ ἡμέτερα οὐ κυρίως, ὅτι καὶ ἄμφω· οὐ γὰρ 4. 1 ἔφεσις χρόνος ac li 4 ἐννοεῖν] ἐπινοεῖν b ‘Reg. ’ 5 κυησεως] κινήσεως d ΙΙ 8 τούτων] + δὴ ’Or. I’ || 9 ἐναίρειν ‘Reg. Cypr.’ || καινῆς] κενῆς be ’Reg. Cypr.’: + σου beg 15 του] rob: του f in rasura || 17 πατρὶ] πατὴρ b ’Reg. a1’ 4. συνδυασμούς] ‘copulation.’ 5. ἀμβλώσεως] ‘miscarriage.’ 6. οὕτω] by such ways as συνδυασμός and so on. 9. ἢ καί] ‘or else, ’ if the generation of the Son does not fit in with your select example, ‘get rid of Him altogether as a result of your novel scheme.’ 12. ἢ πνεῦμ’. γέννησις] i.e. His generation ace. to His divine nature. Ἐξαλλάττειν is freq. used intrans. 5. The Father never ωας anything else but Father. While we human beings are sons, as well as fathers, He is absolutely Father, and that alone. If we say that He ’has begotten’ a Son, we do mean to imply a moment or date. Scripture often uses tenses in a way which differs from that of ordinary life. 15. τίς οὖν] It is the ’s question: ‘What father is there who never began to be a father ?’ 17. οὔκουν π. ὕστ.] ‘He did become Father at some subsequent point, because (ace. to the foregoing argument) He never began to be.’ 18. κυρίως] ‘properly, because He is not at the same time Son.’ on the other hand, Gr. goes on to say, are not ‘properly ’ fathers, because we are ἄμφω, sons as much as fathers. The variety of our relationships makes it impossible to consider any one of them an exhaustive description of a human being; but fatherhood expresses all that the person of God the Father is. τόδε μᾶλλον ἢ τόδε· καὶ ἐξ ἀμφοῖν ἡμεῖς, οὐχ ἑνός, ὥστε μερίζεσθαι, καὶ κατ’ ὀλίγον ἄνθρωποι, καὶ ἴσως οὐδὲ ἄνθρωποι, καὶ οἷοι μὴ τεθελήμεθα, καὶ ἀφιέντες καὶ ἀφιέμενοι, ὡς μόνας τὰς σχέσεις λείπεσθαι ὀρφανὰς τῶν πραγμάτων. ἀλλὰ τὸ ἐγέννησε, φησίν, αὐτό, καὶ τὸ γεγέννηται, τί ἄλλο, ἢ ἀρχὴν εἰσάγει γεννήσεως; τί οὖν ἂν μηδὲ τοῦτο λέγωμεν, ἀλλ’ ἦν ἀπ’ ἀρχῆς γεγεννημένος, ἵνα σου ῥᾳδίως φύγωμεν τὰς περιέργους ἐνστάσεις καὶ Φιλοχρόνους; ἆρα γραφὴν ἀποίσεις καθ’ ἡμῶν, ὡς παραχαραττόντων τι τῆς γραφῆς καὶ τῆς ἀληθείας; ἢ πᾶσιν εὔδηλον, ὅτι πολλὰ τῶν χρονικῶς λεγομένων ἐνηλλαγμένως τοῖς χρόνοις προΦέρεται, καὶ μάλιστα παρὰ τῇ συνηθείᾳ τῆς γραφῆς, οὐχ ὅσα τοῦ παρεληλυθότος χρόνου μόνον ἐστίν, ἢ τοῦ παρόντος, ἀλλὰ καὶ ὅσα τοῦ μέλλοντος; ὡς τό· Ἵνα τί 5 ἐγέννησεν αὐτὸ φησιν f || 12 τῆς] + θείας b 1. ἐξ ἀμφοῖν] not the same ἄμφω as above, but here as if = ἐκ δυοῖν. Gr. is thinking chiefly how our sonship differs from that of the Eternal Son, and leaves the difference of the fatherhood. Each of us has two parents, not one, so that we are in a way divided between them. 2. κατ’ δλ. ἄνθρ.] another difference; we only gradually attain the position of human beings by a long fashioning in the womb, and some hardly attain it at all. In the last clause no doubt Gr. means idiots and persons otherwise deficient. The wishes of human parents for their offspring are often far from being realised οἶοι μὴ τεθ.). 3. ἀφιέντες] The children in many cases go their way, and the parents theirs, and nothing is left of the sacred relationship except the name. 5. ἐγέννησε] We have been using expressions like ‘begat’ and ‘is begotten,’ which necessarily besides the notion of begetting, the tense-notion of a moment when. To evade the difficulty, Gr. proposes to use a formula which puts the ‘moment’ back before the beginning of time, and to say that the Son ‘was’ already ‘begotten from the beginning.’ 9. γραφὴν ἀποίσεις καθ’ ἤμ’.] a legal term, which has only an accidental relation to the use of γραφὴ immediately after in the sense of ’Scripture.’ It means ‘to file an accusation? ib. παραχαραττόντων] ‘putting a false mark ’ i.e. ‘falsifying’; chiefly used of coin that has been tampered with. 11. ἐνηλλαγμ. τ. χρδν.] Much of our language which denotes time is used in an inverse manner to the time intended. 14. ἴνα τί ἐφρ.] Psalm ii 1. ἐφρύαξαν ἔθνη; οὔπω γὰρ ἐφρυάξαντο· καί, Ἐν ποταμῷ διελεύσονται ποδί· ὅπερ ἐστί, διαβεβήκασι. καὶ μακρὸν ἂν εἴη πάσας ἀπαριθμεῖν τὰς τοιαύτας φωνάς, αἳ τοῖς φιλοπόνοις τετήρηνται.