Εἰ μὲν οὖν οὗτος αὐτάρκης ὁ λόγος, ἐνταῦθα 
στησόμεθα, καὶ μηδὲν πλέον ἐπιζητείσθω· εἰ δὲ μή, τό
γε δεύτερον, ὥσπερ τῶν ἄλλων ἕκαστον, οὕτω δὲ καὶ ἡ
γνῶσις τῶν μεγίστων ἐπὶ τὴν αἰτίαν ἀναφερέσθω τιμῇ
τοῦ γεννήτορος. δοκεῖ δέ μοί τις, μηδ’ ἂν ἐκείνως ἀναγνούς,
ὡς τῶν καθ’ ἡμᾶς φιλολόγων τις, μικρὸν ἐννοῆσαι, ὅτι οὐδὲ 
ὁ υἱὸς ἄλλως οἶδε τὴν ἡμέραν ἢ τὴν ὥραν, ἢ ὡς ὅτι ὁ
πατήρ. τὸ γὰρ συναγόμενον ὁποῖον ; ἐπειδὴ ὁ πατὴρ
γινώσκει, διὰ τοῦτο καὶ ὁ υἱός, ὡς δῆλον, ὅτι μηδενὶ
 2 του τινος ’Or. i ’ 16, 6 στησωμεθαc2 || 7 ’δε] δε] δη de2f || 10 om οτι cdfg 
 16. Or perhaps He only means
to refer this knowledge, like everything
else which the Son possesses,
to its absolute source in the Father.
All expressions about His obedience
and the cost of it evidently apply
only to the nature which He assumed.
We pass to the consideration of His
many titles. 
 8. ἐπὶ τὴν αἰτίαν] ’ referred back
to the primary Cause? i.e. the Father.
ther. This has already been done
in the case of the Son's power ;
it holds good of ’everything else'
which the Son possesses ; they are
not His, but the Father's, inasmuch
as the Father alone is the source
of them. So it may be, Gr. says.
with our Lord's knowledge of great
matters. 
 10. τῶν καθ’ ἡμᾶς φ. τις] He
means Basil, who tells Amphilochius
(Epist. ccxxxvi) that this was the
interpretation which he had heard
ἐκ παιδὸς παρὰ τῶν πατέρων. The
same is found in the Disp. c. Arium
printed with the works of Athanasius
§ 27). 
 ib. μικρὸν ἐννοῆσαι] ‘ would see to
some extent.' The observation holds
true, even if we do not accept Basil's
account of the particular passage
μηδὲ ἐκείνως ἀναγνούς). 
 11. ἢ ὡς δ́τι ö π.] ’ except in so far
as He does so because the Father
does.’ 
 12. τὸ συναγόμενον] Cp. § 12.
The rgument is not very clear ;
but the ὡς δῆλον appears to give the
reason, not for the Son's knowing,
but for the Son's knowing it from
the Father. Nothing but the πρώτη
φύσις can know, therefore the incarnate
Son could not obtain the
knowledge in any other way than
from the Father. 

 
γνωστὸν τοῦτο μηδὲ ληπτόν, πλὴν τῆς πρώτης φύσεως.
ἐλείπετο περὶ τοῦ ἐντετάλθαι, καὶ τετηρηκέναι τὰς ἐντολάς,
καὶ τὰ ἀρεστὰ αὐτῷ πάντοτε πεποιηκέναι, διαλαβεῖν
ἡμᾶς· ἔτι δὲ τελειώσεως, καὶ ὑψώσεως, καὶ τοῦ μαθεῖν ἐξ
 ὧν ἔπαθε τὴν ὑπακοήν, ἀρχιερωσύνης τε καὶ προσφορᾶς,
καὶ παραδόσεως, καὶ δεήσεως τῆς πρὸς τὸν δυνάμενον
σώζειν αὐτὸν ἐκ θανάτου, καὶ ἀγωνίας, καὶ θρόμβων, καὶ
προσευχῆς, καὶ εἴ τι ἄλλο τοιοῦτον· εἰ μὴ πᾶσι πρόδηλον
ἦν, ὅτι περὶ τὸ πάσχον τὰ τοιαῦτα τῶν ὀνομάτων, οὐ
 τὴν ἄτρεπτον φύσιν καὶ τοῦ πάσχειν ὑψηλοτέραν. ὁ μὲν
οὖν περὶ τῶν ἀντιθέτων λόγος τοσοῦτον, ὅσον ῥίζα τις
εἶναι καὶ ὑπόμνημα τοῖς ἐξεταστικωτέροις τῆς τελεωτέρας
ἐξεργασίας. ἄξιον δὲ ἴσως, καὶ τοῖς προειρημένοις ἀκόλουθον,
μηδὲ τὰς προσηγορίας τοῦ υἱοῦ παρελθεῖν αθεωρήτους,
 πολλάς τε οὔσας, καὶ κατὰ πολλῶν κειμένας τῶν
περὶ αὐτὸν νοουμένων, ἀλλ’ ἑκάστην αὐτῶν ὅ τί ποτε
βούλεται παραστῆσαι, καὶ δεῖξαι τὸ τῶν ὀνομάτων 
μυστήριον. Ἀρκτέον δὲ ἡμῖν ἐντεῦθεν. τὸ θεῖον ἀκατονόμαστον·
 καὶ τοῦτο δηλοῦσιν, οὐχ οἱ λογισμοὶ μόνον, ἀλλὰ
καὶ Ἐβραίων οἱ σοφώτατοι καὶ παλαιότατοι, ὅσον εἰκάζειν
 5 υπακοην] + και cdg || 9 ου] + περι dfg || 11 τοσουτον] τοσουτος d || 16 περι
αυτον] περι αυτων a 
 2. ἐλείπετο] supply ἄν. 
 ib. ἐντετάλθαι] e.g. John xii 49 ;
τετηρ. τὰς ἐντ. xv 10; τὰ ἀρεστά
viii 29. 
 3. διαλαβεῖν] ‘to consider,’
‘discuss.’ Cp. v 5. 
 4. τελειώσεως] e.g. Heb. ii 10 ;
ὑψώσεως Acts ii 33 ; μαθεῖν Heb. v
8; ἀρχιερωσ. Heb. ii 17; προσφορᾶς
Heb. viii 3; παραδόσ. Gal. ii 20;
δεήσεως Heb. v 7; ἀγωνίας κτλ.
Luke xxii 44. 
 9. τὸ πάσχον] the part, or nature,
that is subject to suffering. 
 11. τοσοῦτον] used with a backward
glance ; not to be taken too
closely with ὅσον. 
 11. ὅσον ῥίζα τις] ‘Brief as it is,
it will serve as a basis and a rough
draft for α more complete
treatment.’ 
 15. κατὰ πολλῶν κ.] ‘and applying
to many different aspects of His
person.’ 
 17. We must premise that God
cannot be named. The reticence of
the Hebrews testifies to this. No
name that we can give can express
all that God is. 
 19. ἀκατονόμαστον] ‘can have no
name.’ 
 21. ὅσον εἰκ. ἔδοσαν] We are not
directly informed what was the original
purpose of the custom to which
Gr. is about to refer ; we can only
conjecture. 

 
ἔδοσαν. οἱ γὰρ χαρακτῆρσιν ἰδίοις τὸ θεῖον τιμήσαντες,
καὶ οὐδὲ γράμμασιν ἀνασχόμενοι τοῖς αὐτοῖς ἄλλο τι
γράφεσθαι τῶν μετὰ θεὸν καὶ θεόν, ὡς δέον ἀκοινώνητον
εἶναι καὶ μέχρι τούτου τὸ θεῖον τοῖς ἡμετέροις, πότε ἂν
δέξαιντο λυομένῃ φωνῇ δηλοῦσθαι τὴν ἄλυτον φύσιν καὶ 
ἰδιάζουσαν ; οὔτε γὰρ ἀέρα τις ἔπνευσεν ὅλον πώποτε,
οὔτε οὐσίαν θεοῦ παντελῶς ἢ νοῦς κεχώρηκεν, ἢ φωνὴ
περιέλαβεν. ἀλλ’ ἐκ τῶν περὶ αὐτὸν σκιαγραφοῦντες τὰ
κατ’ αὐτόν, ἀμυδράν τινα καὶ ἀσθενῆ καὶ ἄλλην ἀπ’ ἄλλου
φαντασίαν συλλέγομεν. καὶ οὗτος ἄριστος ἡμῖν θεολόγος, 
οὐχ ὃς εὗρε τὸ πᾶν, οὐδὲ γὰρ δέχεται τὸ πᾶν ὁ δεσμός,
ἁλλ’ ὃς ἐὰν ἄλλου φαντασθῇ πλέον, καὶ πλεῖον ἐν ἑαυτῷ
συναγάγῃ τὸ τῆς ἁληθείας ἴνδαλμα, ἢ ἀποσκίασμα, ἢ ὅ τι
καὶ ὀνομάσομεν. Ὅσον δ’ οὖν ἐκ τῶν ἡμῖν ἐφικτῶν, ὁ μὲν ὤν, καὶ 
 17, 1 ἔδοσαν] ἔδωκαν f || 6 πώποτε ὀλὸν f || 7 παντελῶς θεοῦ eg ||
9 ἄλλου] ἄλλης b ΙΙ 12 ἔαν] ἀν’ def || 14 ὀνομάσωμεν ag ’tres Reg.’ 
 1. χαρακτῆρσιν ἰδίοις] ‘ with
special and peculiar characters.'
Gr.'s account of the matter
somewhat confused. While it is
well known that the Jews never
pronounced the name, there seems
to be no ground for saying that it
was written in a peculiar script. 
 3. ἀκοινώνητον] ‘ not right that
God should be put on a level
us. ’ 
 5. λυομένη] Cp. ii 13. The
sound is uttered and melts away
and perishes ; it is therefore unsuitable
for expressing the indissoluble,
imperishable nature of God. 
 6. ἰδιάζουσαν] This epithet is
added in a not strictly logical position.
The fact that God's nature
is unique is no reason why it should
not be expressed in fleeting sounds.
The word is added in ref. to the
custom mentioned, of using a special
character. 
 8. περὶ αὐτόν] contrasted with
κατ’ αὐτόν. For Gr.'s use of περί
with ace. see iii 10, 12. Certain
facts in connexion with God are
known to us, and from these we
dimly and tentatively draw for ourselves
pictures of what He actually is. 
 9. ἄλλην ἀπ’ ἄλλου] We put our
mental image together, deriving
part of it from one quarter, part
from another. 
 11. ὁ δεσμός] Elias is, no doubt,
right in understanding the bond
which binds the soul to the body.
Cp. iii 8. 
 12. φαντασθῇ πλόον] Cp. ii 17. 
 13. ἴνδαλμα] Cp. ii 20. 
 18. Two names come neatest to
expressing His nature, I AM, and
GOD. Of these, however, God, and
Lord also, is after all a relative
term, I AM is a less inadequate
name, because it is positive and absolute. 
 15. ἐκ τῶν ἡμ. ἐφικτῶν] sc. ὀνομάτων. 

 
ὁ θεός, μᾶλλόν πὼς τῆς οὐσίας ὀνόματα· καὶ τούτων
μᾶλλον ὁ ὤν· οὐ μόνον ὅτι τῷ Μωυσεῖ χρηματίζων ἐπὶ
τοῦ ὄρους, καὶ τὴν κλῆσιν ἀπαιτούμενος, ἥ τίς ποτε εἴη,
τοῦτο προσεῖπεν ἑαυτόν, ’Ο ὢν ἀπέσταλκέ με, τῷ λαῷ
 κελεύσας εἰπεῖν· ἀλλ’ ὅτι καὶ κυριωτέραν ταύτην εὐρίσκομεν.
ἢ μὲν γὰρ τοῦ θεοῦ, κἂν ἀπὸ τοῦ θέειν, ἢ αἴθειν,
ἠτυμολόγηται τοῖς περὶ ταῦτα κομψοῖς, διὰ τὸ ἀεικίνητον
καὶ δαπανητικὸν τῶν μοχθῇρῶν ἕξεων, — καὶ γὰρ πῦρ καταναλίσκον
ἐντεῦθεν λέγεται, — ἀλλ’ οὖν τῶν πρός τι λεγομένων
 ἐστί, καὶ οὐκ ἄφετος· ὥσπερ καὶ ἡ κύριος φωνή, ὄνομα
εἶναι θεοῦ καὶ αὐτὴ λεγομένη· Ἐγὼ γάρ, φησι, κύριος ὁ
θεός σου· τοῦτό μού ἐστιν ὄνομα. καί, κύριος ὄνομα
αὐτῷ. ἡμεῖς δὲ φύσιν ἐπιζητοῦμεν, ᾗ τὸ εἶναι καθ’ ἑαυτό,
καὶ οὐκ ἄλλῳ συνδεδεμένον· τὸ δὲ ὂν ἴδιον ὄντως θεοῦ,
 18, 3 η] ει ’unus Reg.' || 11 ἀυτὴ] αὕτη ac || 12 μου] μοι b ‘ Reg.
Cypr.’ || 13 η] ἢ f || 14 ἄλλω] ἄλλο af || ὂν] ὢν b 
 1. τῆς οὐσίας] as contrasted with
τῆς ἐξουσίας etc. § 19. 
 2. χρηματίζων] ‘ dealing with';
or perh. ’delivering His oracles to.’
Cp. Or. xxxviii 7. 
 4. ö ὢν ἄπεστ’. με] Ex. iii 14. 
 5. κυριωτέραν] The word is used
in the sense of ‘ proper ’ literally
correct,' as distinguished from τροπικός.
Cp. κυρίως in iii 14. 
 6. ἀπὸ τοῦ θ. ἢ αἴθ’.] The first
is ’s etymology (Crat. 397 c).
It is not known whence Gr. took
the second. The tract de Definitionibus,
printed among the works
of Athanasius from which it is
quoted by Suicer, is of later date. 
 8. δαπανητικόν] Cp. § 6. 
 ib. πῦρ καταναλ.] Heb. xii 29 ;
Deut. iv 24. 
 9. ἀλλ’ οὖν τῶν πρός τι λ. ἑ.] ’ is
nevertheless a relative word, not
absolute one.' Cp. iii 12. 
 11. ἐγὼγάρ...ὄνομα] Α combination
of Ex. xx 2 and Is. xlii 8. 
 12. κύριος ὄν. αὐτῷ] Ex. xv 3. 
 13. φύσιν ἐπιζ. κτλ.] ‘are in
quest of a nature (i.e. of a
which will properly denote a nature) ;
and a nature is a thing
dependent upon connexion with something
else.' Gr. does not in these
words mean to describe a property
which distinguishes the divine nature
from others. It is a common
property of all natures. ‘Man,’ for
ex., is not the name of a relationship,
but of a substantive thing ;
while ’husband,’ ’slave,’ 'Cappadocian, ’
which express a relationship,
are not the names of a nature. 
 14. ἴδιον ὄντως θεοῦ] so ἐστίν.
What we are in quest of, we find in
the name ὁ ὤν ; for τὸ ὂν is the
special property of God, and belongs
to Him in its entirety, not partially,
as it does to other beings, who only
have a share in existence. It is a
little surprising that Gr. does not
say τὸ δὲ εἶναι, instead of τὸ δὲ ὄν.
Perhaps it is because he has used τὸ
εἶναι immediately before in a somewhat
different sense (viz. of what a
thing is, rather than that it is) ; and
whereas τὸ εἶναι represents existence
as a purely conceptual thing, τὸ ὂν
represents it as actually existing,
and so is better suited to denote the
fulness of the divine nature. 

 
καὶ ὅλον, μήτε τῷ πρὸ αὐτοῦ, μήτε τῷ μετ’ αὐτόν, οὐ γὰρ
ἢν, ἢ ἔσται, περατούμενον ἢ περικοπτόμενον. τῶν δ’ ἄλλων προσηγοριῶν αἱ μὲν τῆς ἐξουσίας
εἰσὶ προφανῶς, αἱ δὲ τῆς οἰκονομίας, καὶ ταύτης διττῆς·
τῆς μὲν ὑπὲρ τὸ σῶμα, τῆς δὲ ἐν σώματι· οἷον ὁ μὲν 
παντοκράτωρ, καὶ ὁ βασιλεύς, ἢ τῆς δόξης, ἢ τῶν αἰώνων,
ἢ τῶν δυνάμεων τοῦ ἀγαπητοῦ, ἢ τῶν βασιλευόντων ·
καὶ ὁ κύριος, ἢ σαβαώθ, ὅπερ ἐστὶ στρατιῶν, ἢ τῶν
δυνάμεων, ἢ τῶν κυριευόντων. ταῦτα μὲν σαφῶς τῆς
ἐξουσίας· ὁ δὲ θεός, ἢ τοῦ σώζειν, ἢ ἐκδικήσεων, ἢ εἰρήνης, 
ἢ δικαιοσύνης, ἢ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ
 1 τὼ προ] το προ f 19. 7 τῶν δυνάμεων] + η ag || 8 η σαβαὼθ] om η df 
 1. οὐ γὰρ ἦν, ἢ ἔσται] ‘for there
never was or will be stick a thing. 
 2. περικοπτόμενον] The meaning
of the verb is illustrated by the
subst. περικοπή, a passage in a
book with its beginning and ending
marked. 
 19. Other titles signify His
power, like Almighty, King, Lord ;
others belong to His revelation of
Himself in history, such as God of
vengeance, of salvation, of righteousness.
All these are common to the
Three Persons, each of whom has
His special appellation. Those of
the Son arc as follows. 
 4. οἰκονομίας] Cp. iii 18. They
are ’dispensational’ names, whether
proper to the ’dispensation’ of the
Incarnation, or independent of it. 
 5. οἶον ὁ μὲν π.] Titles of ἐξουσία:
‘ the Almighty, and King, —
whether οφ Glory, or θ’ etc. Παντοκράτωρ,
as is evident from the
context, is correctly used as=
’Master of all.’ 
 6. τῆς δόξης] Ps. xxiii (xxiv) 7. 
 ib. τῶν αἰώνων] 1 Tim. i 17 (cp.
Tobit xiii 6, 10). 
 7. τῶν δὺν. τοῦ ἀγαπ.] Ps. lxvii
13 (lxviii 12) ὁ βασιλεὺς τῶν δυνάμενων
του ἀγαπητοῦ, του ἂγἀπῃτοῦ.
The reading ἢ τοῦ ἀγαπητοῦ in the
mss. of Gr. may be a trace of a
longer reading τῶν δυνάμεων τοῦ
ἀγαπητοῦ, ἢ τοῦ ἀγαπητοῦ, which
would treat the second τοῦ ἂγ. in
the Ps. as parallel to τῶν δὺν., not
to the first τοῦ ἂγ. 
 ib. τῶν βασιλ.] 1 Tim. vi 15. 
 8. ὀ κύριος, ἢ σαβαώθ] ’and the
Lord, of Sabaoth, i.e. of Hosts, or
of etc. Σαβαώθ is used about fifty
times in Isaiah (LXX.), four times
in 1 Kings (1 Sam.), and once in
Zech.; cp. Rom. ix 29, James v 4. 
 ib. ἢ τῶν δὺν.] Ps. xxiii (xxiv)
10. The art. shews that Gr. is not
offering δὺν. as an alternative translation
of σαβαώθ, but as a fresh
title, depending directly upon κύριος.
Needless to say that κ. τ. δὺν. (and
παντοκράτωρ) represent the same
Heb. as κ. σαβαώθ. 
 9. τῶν κυρ.] 1 Tim. vi 15. 
 10. ὁ δὲ θεός, ἢ τοῦ σ.] Ps. lxvii
21 (lxviii 20). These are titles of
‘dispensation.’ 
 ib, ἐκοδικήσεων] Ps. xciii (xciv) 1. 
 ib. εἰρήνης] Rom. xv 33 etc. 
 11. δικαιοσύνης] Mai. ii 17, cp.
IV iv 1. 
 ib. ἢ Ἀβραάμ κτλ] Ex. iii 6. 

 
παντὸς Ἰσραὴλ τοῦ πνευματικοῦ καὶ ὁρῶντος θεόν· ταῦτα
δὲ τῆς οἰκονομίας. ἐπειδὴ γὰρ τρισὶ τούτοις διοικούμεθα,
δέει τε τιμωρίας, καὶ σωτηρίας ἐλπίδι, πρὸς δὲ καὶ δόξης,
καὶ ἀσκήσει τῶν ἀρετῶν, ἐξ ὧν ταῦτα· τὸ μὲν τῶν ἐκδικήσεων
 ὄνομα οἰκονομεῖ τὸν φόβον· τὸ δὲ τῶν σωτηρίων τὴν
ἐλπίδα· τὸ δὲ τῶν ἀρετῶν τὴν ἄσκησιν· ἵν᾿ ὡς τὸν θεὸν
ἐν ἑαυτῷ φέρων ὁ τούτων τι κατορθῶν μᾶλλον ἐπείγηται
πρὸς τὸ τέλειον, καὶ τὴν ἐξ ἀρετῶν οἰκείωσιν. ταῦτα μὲν
οὖν ἔτι κοινὰ θεότητος τὰ ὀνόματα. ἴδιον δὲ τοῦ μὲν
 ἀνάρχου, πατήρ· τοῦ δὲ ἀνάρχως γεννηθέντος, υἱός· τοῦ
δὲ ἀγεννήτως προελθόντος, ἢ προιόντος, τὸ πνεῦμα τὸ
ἅγιον. ἀλλ’ ἐπὶ τὰς τοῦ υἱοῦ κλήσεις ἔλθωμεν, ὅπερ
ὡρμήθη λέγειν ὁ λόγος. Δοκεῖ γάρ μοι λέγεσθαι υἱὸς μέν, ὅτι ταὐτόν ἐστι
 1 θέον] + και b || 2 επειδη] επει b || 9 om ουν b 
 1. παντὸς Ἰσραήλ] Ps. lxvii 9,
36 (lxviii 8, 35). The epithets are
Gr.'s own addition, intended to interpret
the phrase. Ὁρῶντος θεόν
seems to be introduced in ref. to
the circumstances in which Jacob’s
name was changed (Gen. xxxii 30). 
 2. τρισὶ τούτοις] The three things
are (1) fear of punishment, (2) hope
of salvation and of glory, (3) practice
of virtues. It might seem a more
logical classification to make the
third the ‘hope of glory,’ the ‘practice
of virtues’ being added to shew
how the motives which Gr. has
mentioned act. But this is forbidden
by the τὸ δὲ τῶν ἀρετῶν
below. Διοικούμεθα therefore is
used in a somewhat different sense
with ἀσκήσει from what it is with
δέει and ἐλπίδι. We are governed
by two great prevailing motives,
and on one great moral principle. 
 4. ἀσκ. τῶν ἀρ. ἐξ ὧν τ.] ‘the
practice of the virtues which result
in these.’ Ταῦτα sc. σωτηρία and
δόξα. 
 5. τῶν σωτηρίων] Ps. xxvii
(xxviii) 8, lxvii 20 (lxviii 19), lxxxiv
5 (lxxxv 4). It is prob. the plur.
of σωτήριον, and not to be written
σωτηριῶν. 
 6. τῶν ἀρετῶν] sc. δικαιοσύνης,
εἰρήνης. 
 ib. ἵν᾿ ὡς τὸν θεόν κτλ.] Α comparison
of what is said of Enos in
ii 18 would suggest that τούτων τι
means the φόβος and the ἐλπίς. Α
man who carries within him the
presence of the God of vengeance
and of salvation, and thus attains
to some measure of fear and hope,
is spurred on to seek moral perfection
and the kinship with God which
comes of it. This gives more point
to the sentence than if ἄσκησις itself
is included in τούτων τι. 
 8. οἰκείωσιν] Cp. ii 17 τῷ οἰκείῳ. 
 9. ἔτι] ‘so far.’ 
 13. ὡρμήθη λέγειν] ‘meant at the
outset to say.’ Cp. ii 11. 
 20. He is the Son, Only begotten,
Word, Wisdom, Power, Truth,
Image, Light, Life, Righteousness,
Sanctification, Redemption,
Resurrection. 

 
τῷ πατρὶ κατ’ οὐσίαν ’ καὶ οὐκ ἐκεῖνο μόνον, ἀλλὰ κἀκεῖθεν.
μονογενὴς δέ, οὐχ ὅτι μόνος ἐκ μόνου καὶ μόνον, ἀλλ’ ὅτι
καὶ μονοτρόπως, οὐχ ὡς τὰ σώματα. λόγος δέ, ὅτι οὕτως
ἔχει πρὸς τὸν πατέρα, ὡς πρὸς νοῦν λόγος· οὐ μόνον διὰ
τὸ ἀπαθὲς τῆς γεννήσεως, ἁλλὰ καὶ τὸ συναφές, καὶ τὸ 
ἐξαγγελτικόν. τάχα δ’ ἃν εἴποι τις, ὅτι καὶ ὡς ὅρος πρὸς
τὸ ὁριζόμενον, ἐπειδὴ καὶ τοῦτο λέγεται λόγος. ὁ γὰρ
νενοηκώς, φησι, τὸν υἱόν, τοῦτο γάρ ἐστι τὸ ἑωρακώς,
νενόηκε τὸν πατέρα· καὶ σύντομος ἀπόδειξις καὶ ῥᾳδία
τῆς τοῦ πατρὸς φύσεως ὁ υἱός. γέννημα γὰρ ἅπαν τοῦ 
γεγεννηκότος κότος σιωπῶν λόγος. εἰ δὲ καὶ διὰ τὸ ἐνυπάρχειν
τοῖς οὖσι λέγοι τις, οὐχ ἁμαρτήσεται τοῦ λόγου. τί γάρ
ἐστιν, ὃ μὴ λόγῳ συνέστηκεν ; σοφία δέ, ὡς ἐπιστήμη
θείων τε καὶ ἀνθρωπίνων πραγμάτων. πῶς γὰρ οἷόν τε
τὸν πεποιηκότα τοὺς λόγους ἀγνοεῖν ὧν πεποίηκεν ; δύναμις 
δέ, ὡς συντηρητικὸς τῶν γενομένων, καὶ τὴν τοῦ
συνέχεσθαι ταῦτα χορηγῶν δύναμιν. ἁλήθεια δέ, ὡς ἕν,
οὐ πολλὰ τῇ φύσει· τὸ μὲν γὰρ ἀληθὲς ἕν, τὸ δὲ ψεῦδος
πολυσχιδές· καὶ ὡς καθαρὰ τοῦ πατρὸς σφραγίς, καὶ
χαρακτὴρ ἀψευδέστατος. εἰκὼν δέ, ὡς ὁμοούσιον, καὶ 
 20, 2 μονον] μόνος e2 || 13 συνέστηκεν] συνέστη καὶ c 
 1. ἐκεῖνο] sc. ὄπερ ὁ πατήρ. Kἀκεῖθεν,
sc. ἐκ τοῦ πατρός. 
 ib. μόνον] ’nothing but a Son.'
Cp. iii 5. 
 3. μονοτρόπως] ‘by a single process,’
as distinguished from corporeal
births, to which various processes
contribute through a long space of
time. Cp. iii 4. 
 4. πρὸς νοῦν λόγος] ‘ His relation
to the Father is that of word to
mind.’ 
 ib. διὰ τὸ ἀπαθές] i.e. to indicate
that when He is called Son, there
is nothing of ‘ passion ’ in His generation.
The title of ’Word’ does
more than this; it indicates the
abiding connexion between the
Word and God, — for mind and
word are inseparable, — and also the
fact that He gives expression to the
mind of God. 
 6. ὄρος] ‘definition, for λόγος is
used in this sense also.'
xxxviii 13 ὀ τοῦ πατρὸς ὅρος καὶ
λόγος. 
 7. ὁ γὰρ νεν. . .ἐωρακώς] John xiv
9. 
 13. λόγφ συνόστηκεν] λόγοςο
takes a fresh shade of meaning, that
of ’law’ or principle; as in
λόγους ἀγνοεῖν immediately below. 
 15. δύναμις ] 1 Cor. i 24, where
it occurs in conjunction with σοφία. 
 17. ἀλήθεια] John xiv 6. 
 19. σφραγίς] Cp. iii 17. 
 20. χαρακτῆρι Heb. i 3. 
 ib. εἰκών] 2 Cor. iv 4, Col. i 15. 

 
ὅτι τοῦτο ἐκεῖθεν, ἀλλ’ οὐκ ἐκ τούτου πατήρ. αὕτη γὰρ
εἰκόνος φύσις, μίμημα εἶναι τοῦ ἀρχετύπου, καὶ οὗ λέγεται·
πλὴν ὅτι καὶ πλεῖον ἐνταῦθα. ἐκεῖ μὲν γὰρ ἀκίνητος
κινουμένου· ἐνταῦθα δὲ ζῶντος καὶ ζῶσα, καὶ πλεῖον
 ἔχουσα τὸ ἀπαράλλακτον, ἢ τοῦ Ἀδὰμ ὁ Σήθ, καὶ τοῦ
γεννῶντος παντὸς τὸ γεννώμενον. τοιαύτη γὰρ ἢ τῶν
ἁπλῶν φύσις, μὴ τῷ μὲν ἐοικέναι, τῷ δὲ ἀπεοικέναι, ἀλλ’
ὅλον ὅλου τύπον εἶναι, καὶ ταὐτὸν μᾶλλον, ἢ ἀφομοίωμα.
φῶς δέ, ὡς λαμπρότης ψυχῶν καὶ λόγῳ καὶ βίῳ καθαιρομένων.
 εἰ γὰρ σκότος ἡ ἄγνοια καὶ ἡ ἁμαρτία, φῶς ἂν εἴη
ἡ γνῶσις, καὶ βίος ὁ ἔνθεος. ζωὴ δέ, ὅτι φῶς, καὶ πάσης
λογικῆς φύσεως σύστασις καὶ οὐσίωσις. ἐν αὐτῷ γὰρ
ζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν, κατὰ τὴν διπλῆν τοῦ
ἐμφυσήματος δύναμιν, καὶ πνοὴν ἐκεῖθεν ἐμφυσώμενοι
 πάντες, καὶ πνεῦμα ἅγ ἴον ὅσοι χωρητικοί, καὶ τοσοῦτον,
 3 ἀκίνητος κινουμένου ἐνταῦθα] ἀκινήτως νοουμένου ἔκει b || 7 τω μεν...τω
δε] τὸ μεν...το ’δε c || ΙΙ βίος] ο βίος f ’plures Reg. et Colb.' || ὅτι] + καὶ e ||
14 om ἐκεῖθεν aceg 
 1. τοῦτο] instead of οδτος. 
 2. καὶ οὗ λέγεται] ‘ and of the
thing whose image it is called'; or
perh. by ’Attic attraction,' ‘and of
the thing which it is called.’ 
 3. ἐκεῖ] in the case of the material
image; ἐνταῦθα, in the case of
the Son. Κινουμένου suggests that
Gr. understood εἰκών to apply only
to pictures or effigies of persons. 
 5. τὸ ἀπαράλλακτον] Παραλλαγή
would express the slight variations
that occur in all cases of human
copying, or in the course of generations.
There is ‘ less ’ of such
variation in the ’s representation
of His Father, than there was when
Adam begat Seth κατὰ τὴν ἰδέαν
αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ
(Gen. v 3). By ’less’ Gr. of course
means that there is none. 
 6. τῶν ἁπλῶν] such as God’s. 
 7. τῷ μέν...τῷ δέ] not here the
dative of comparison, but kin this
particular, and in that.’ 
 8. ταὐτὸν μ. ἢ ἀφομ.] ’ identical
rather than like.’ 
 9. φῶς] John i 9 etc. 
 ib. λόγῳ] Gr. seems to mean
rather the reasoning mind, which
takes account of truth, than speech;
’ cleansed in mind and life. ’ This
is shewn by the parallels ἄγνοια,
γνῶσις, which follow. 
 11. ζωή] John xi 25 etc. He is
Life, just because, as has been
shewn, He is Light. 
 12. οὐσί ὦσις] ’ the giving of being. ’
He is that by virtue of which all
reasonable creatures have permanence
and substantive existence. 
 ib. ἐν αὐτῷ γάρ] Acts xvii 28.
The words are not said of the Son. 
 14. καὶ πνοήν...καὶ πν.ἅγ.] Gen.
ii 7, John xx 22. Ἐκεῖθεν in the
same way as at the beginning of
the § All of us have received from
Him the ‘ breath of life ’ ; as many
as are capable of it have received
the Holy Spirit, in measure proportioned
to our receptivity. 

 
καθ’ ὅσον ἃν τὸ στόμα τῆς διανοίας ἀνοίξωμεν. δικαιοσύνη
δέ, ὅτι τοῦ πρὸς ἀξίαν διαιρέτης, καὶ διαιτῶν δικαίως
τοῖς ὑπὸ νόμον καὶ τοῖς ὑπὸ χάριν, ψυχῇ καὶ σώματι,
ὥστε τὸ μὲν ἄρχειν, τὸ δὲ ἄρχεσθαι, καὶ τὴν ἡγεμονίαν
ἔχειν τὸ κρεῖττον κατὰ τοῦ χείρονος, ὡς μὴ τὸ χεῖρον 
ἐπανίστασθαι τῷ βελτίονι. ἁγιασμὸς δέ, ὡς καθαρότης,
ἵνα χωρῆται τὸ καθαρὸν καθαρότητι. ἀπολύτρωσις δέ,
ὡς ἐλευθερῶν ἡμᾶς ὑπὸ τῆς ἁμαρτίας κατεχομένους, καὶ
λύτρον ἑαυτὸν ἀντιδιδοὺς ἡμῶν τῆς οἰκουμένης καθάρσιον.
ἀνάστασις δέ, ὡς ἐντεῦθεν ἡμᾶς ἀπανιστάς, καὶ πρὸς τὴν 
ζωὴν ἐπανάγων νενεκρωμένους ὑπὸ τῆς ἁμαρτίας.