τῆς δὲ αὐτῆς ἔχεται θεωρίας καὶ τὸ μαθεῖν αὐτὸν τὴν ὑπακοὴν ἐξ ὧν ἔπαθεν, ἥ τε κραυγή, καὶ τὰ δάκρυα, καὶ τὸ ἱκετεῦσαι, καὶ τὸ εἰσακουσθῆναι, καὶ τὸ εὐλαβές· ἃ δραματουργεῖται καὶ πλέκεται θαυμασίως ὑπὲρ ἡμῶν. ὡς μὲν γὰρ λόγος, οὔτε ὑπήκοος ἦν, οὔτε ἀνήκοος. τῶν γὰρ ὑπὸ χεῖρα ταῦτα, καὶ τῶν δευτέρων, τὸ μὲν τῶν 1 ἐγκατέλειπες a || 3 ἑαυτοῦ] αὐτοῦ ac 1. ὁ θεός, 6 θεός μου] Ps. xxi 2 (xxii 1) ; cp. Matt, xxvii 46. 3. ὂ δοκεῖ τισίν] to some of the Docetic sects. See Evang. Petri § 5 ἢ δύναμίς μου, ἢ δύναμις, κατέλείψας με. 5. τὴν ἀρχήν] ‘ to begin with, ‘ at all? 6. τυποῖ τὸ ἤμ’.] ’ represents us.’ 9. ἀφροσύνην...πλημμελω vs. 3 καἰ οὐκ εἰς ἄνοιαν ἐμοί ; vs. 1 οἱ λόγοι τῶν παραπτωμάτων μου. 11. εἰκοστbςπρ] The numbering of the Pss. in the LXX. differs from that in the Hebrew. 6. His learning obedience, His strong crying and tears, are a sacred in which He represents us, entering into a full realisation of οἶσ’ circumstances. He learns by personal experience to be lenient to our falls. When the text in question proceeds to say that God will be all in all, it does not mean the Father as distinguished from the Son, but the Godhead as α whole. 13. μαθεῖν] Heb. v 8 ; cp. vs. 7. 16. δραματουργεῖται] ‘ It ἲς a drama, wonderfully constructed for our advantage.’ ’The saint,’ says Elias, ’ applies the name of a drama to that which our Saviour endured as representing mankind. He does not mean that it was unreal and fictitious, like other dramas; but only that Christ impersonates and plays the part of the human ’ i.e. not the part which belongs perly to His eternal and divine self. 17. τῶν). ὒ. χεῖρα τ.] The apart from the Incarnation, was neither obedient nor disobedient. Such language applies only to subjects and inferiors. Τὸ μέν, sc. ὑπήκοος; τὸ δέ, ἀνῆκ’. εὐγνωμονεστέρων, τὸ δὲ τῶν ἀξίων κολάσεως. ὡς δὲ δούλου μορφή, συγκαταβαίνει τοῖς ὁμοδούλοις καὶ δούλοις, καὶ μορφοῦται τὸ ἀλλότριον, ὅλον ἐν ἑαυτῷ ἐμὲ φέρων μετὰ τῶν ἐμῶν, ἵνα ἐν ἑαυτῷ δαπανήσῃ τὸ χεῖρον, ὡς κηρὸν πῦρ, ἢ ὡς ἀτμίδα γῆς ἥλιος, κἀγὼ μεταλάβω τῶν ἐκείνου διὰ τὴν σύγκρασιν. διὰ τοῦτο ἔργῳ τιμᾷ τὴν ὑπακοήν, καὶ πειρᾶται ταύτης ἐκ τοῦ παθεῖν. οὐ γὰρ ἱκανὸν ἡ διάθεσις, ὥσπερ οὐδὲ ἡμῖν, εἰ μὴ καὶ διὰ τῶν πραγμάτων χωρήσαιμεν. ἔργον γὰρ ἀπόδειξις διαθέσεως. οὐ χεῖρον δὲ ἴσως κἀκεῖνο ὑπολαβεῖν, ὅτι δοκιμάζει τὴν ἡμετέραν ὑπακοήν, καὶ πάντα μετρεῖ τοῖς ἑαυτοῦ πάθεσι τέχνῃ φιλανθρωπίας, ὥστε ἔχειν εἰδέναι τοῖς ἑαυτοῦ τὰ ἡμέτερα, καὶ ποσὸν μὲν ἀπαιτούμεθα, ποσὸν δὲ συγχωρούμεθα, λογιζομένης μετὰ τοῦ πάσχειν καὶ τῆς ἀσθενείας. εἰ γὰρ τὸ φῶς ἐδιώχθη 6. 2 om καὶ δούλοις c || 11 ἑαυτοῦ] οἰκείοις b 2. δούλου μορφὴ] Phil, ii 7. 3. μορφ. τὸ ἀλλότριον] ’assumes a form which is not His own.’ 4. δαπανήσῃ] ‘consume,’ and so ‘destroy.’ Cp. ἑ 18 δαπανητικὸν τῶν μοχθηρῶν ἕξεων; v 10 δαπανώμενον. 6. ἔργω not merely by precept. 8. διὰ τ. πρ. χώρ’.] i give it practical effect' ; lit. ’proceed by way action.' 10. δοκιμάζει] ’is applying a test to’; not in the usual sense, by temptation of us, but by Himself experiencing what temptation must be to us. So He takes a measure of all that we go through, by means of His own sufferings. It may seem as if κἀκεῖνο were but a repetition of what had already been said in ἔργῳ τιμᾷ τ. ὑπακ. κ. πειρᾶται ταύτης. The difference is that in the earlier sentences Gr. speaks of us as represented by Christ ; we suffer, as it were, and obey in Him. Here he states the converse truth, that Christ identifies His lot with ours; He enters into our experiences in order to know at first hand what obedience on our part costs. 11. τέχνῃ φιλανθρ.] by a which His love of man (Tit. iii 4) suggested. 12. ποσὸν μὲν ἀπαιτ.] De Billy translates quantumque et a nobis exigi et condonari debeat, which gives the required sense, but is grammatically impossible. If πόσον be read, the only possible meaning is that Christ learns by practical experience what is demanded of us and what allowance is made for us. This, however, is unsatisfactory, so far as συγχωρ. is concerned. It is best to read ποσόν, and to make ἀπαιτ., συγχωρ., independent verbs coordinate with δοκιμ., μετρεῖ. They thus express the result of ’s gracious experiment ; ‘ and a certain ἲς still made upon us, and a allowance is now made ὂν us, our infirmity being taken into account along with what we have to bear.’ 14. τὸ φῶς...σκοτίᾳ] John i 5. διὰ τὸ πρόβλημα, φαῖνον ἐν τῇ σκοτίᾳ, τῷ βίῳ τούτῳ, ὑπὸ τῆς ἄλλης σκοτίας, τοῦ πονηροῦ λέγω καὶ τοῦ πειραστοῦ, τὸ σκότος πόσον, ὡς ἀσθενέστερον ; καὶ τί θαυμαστόν, εἰ ἐκείνου διαφυγόντος παντάπασιν ἡμεῖς ποσῶς καὶ κατα- ληφθείημεν ; μεῖζον γὰρ ἐκείνῳ τὸ διωχθῆναι, ἤπερ ἡμῖν τὸ καταληφθῆναι, παρὰ τοῖς ὀρθῶς ταῦτα λογιζομένοις. ἔτι δὲ προσθήσω τοῖς εἰρημένοις ἐκεῖνο, ἐνθυμηθεὶς τό· Ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι, σαφῶς πρὸς τὴν αὐτὴν φέρον διάνοιαν. ἔσται δὲ ὁ θεὸς τὰ πάντα ἐν πᾶσιν ἐν τῷ καιρῷ τῆς ἀποκαταστάσεως· οὐχ ὁ πατήρ, πάντως εἰς αὐτὸν ἀναλυθέντος τοῦ υἱοῦ, ὥσπερ εἰς πυρὰν μεγάλην λαμπάδος πρὸς καιρὸν 4 ἐκείνου διαφυγ.] κἀκείνου φυγόντος b || καὶ] γε df 1. διὰ τὸ πρόβλημα] ‘ because of the screen (or shade) ’ which partly concealed Him. The πρόβλημα was the fleshly nature which Christ assumed. If it had not been for that, the Evil One would not have ventured to ‘ persecute ’ Him. The thought is a favourite one with Gr. Cp. Or. xxiv 9 πεῖραν προσάγει τῷ ἀπειράστῳ, ἐπειδὴ δεύτερον Ἀδὰμ εἶδε τοῦ θεοῦ τὸ φαινόμενον, ὡς καὶ τοῦτον καταπαλαίσων· ἠγνόει γὰρ ὅτι περιπεσεῖται θεότητι, προσδραμὼν ἀνθρωπότητι. Or. xxxix 13 ἐπειδὴ γὰρ ᾤετο ἀήττητος εἶναι τῆς κακίας ὁ σοφιστής, θεότητος ἐλπίδι δελεάσας ἡμᾶς, σαρκὸς προβλήματι δελεάζεται, ἴν’, ὡς τῷ Ἀδὰμ προσβαλών, τῷ θεῷ περιπέσῃ. Or. xl 10 ἐάν σοι προσβάλῃ...ὁ τοῦ φωτὸς διώκτης καὶ πειπαστής, — προσβαλεῖ δέ, καὶ γὰρ καὶ τῷ Λόγῳ καὶ θεῷ μου προσέβαλε διὰ τὸ κάλυμμα, τῷ κρυπτῷ φωτὶ διὰ τὸ φαινόμενον,—ἔχεις ᾦ νικήσεις. Cp. Greg. Nyss. Or. Cat. § 26 ἀπατᾶται γὰρ καὶ αὐτὸς τῷ τοῦ ἀνθρώπου προβλήματι ὁ προαπατήσας τὸν ἄνθρωπον τᾦ τῆς μονῆς δελεάσματι. See Lightfoot on Ign. Eph. § 19, and Petaviua de Inc. ii 5. 3. τὸ σκότος πόσον] διωχθήσεται. Τὸ σκ.=ἡμεῖς, cp. Eph. v 8. It is difficult to draw any distinction between σκότος and σκοτία ; but σκότος is more concrete, so to speak, and possibly in the preceding clause τοῦ πονηροῦ is intended for a gen. dependent upon σκοτίας, not in app. to it. 4. ποσῶς καὶ καταλ.] The word is chosen with ref. to John i 5. Although Christ escaped uninjured from the temptation, it is not wonderful, Gr. says, that we should (not only be ‘ persecuted ’ by the tempter but) even to some extent be ’overtaken.’ The wonder is that He should even have been subject to assault, not that we should fail under it. 7. ἐν ᾦ γὰρ π.] Heb. ii 18. 9. ξσται δέ ὁ θ. τὰ π.] 1 Cor. xv 28. Gr. resumes the discussion from § 4. τῆς ἀποκ. , Acts iii 21. 11. οὐχ ὁ π.] Gr. will not allow that ὁ θεὸς here = ὁ πατήρ, as otherwise it would suggest that the Son is ’resolved’ again into Him, in Sabellian fashion, — like a brand snatched for a time out of a great burning pile and then joined to it again. ἀποσπασθείσης, εἶτα συναφθείσης, — μηδὲ γὰρ Σαβέλλιοι τῷ ῥητῷ τούτῳ παραφθειρέσθωσαν, — ἀλλ’ ὅλος θεός, ὅταν μηκέτι πολλὰ ὦμεν, ὥσπερ νῦν τοῖς κινήμασι καὶ τοῖς πάθεσιν, οὐδὲν ὅλως θεοῦ, ἢ ὀλίγον, ἐν ἡμῖν αὐτοῖς φέροντες, ἀλλ’ ὅλοι θεοειδεῖς, ὅλου θεοῦ χωρητικοὶ καὶ μόνου. τοῦτο γὰρ ἡ τελείωσις, πρὸς ἣν σπεύδομεν· τεκμηριοῖ δὲ μάλιστα Παῦλος αὐτός. ὂ γὰρ ἐνταῦθα περὶ θεοῦ φησὶν ἀορίστως, ἀλλαχοῦ σαφῶς περιορίζει Χριστῷ. τί λέγων ; Ὅπου οὐκ ἔνι Ἔλλην, οὐδὲ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος· ἁλλὰ τὰ πάντα καὶ ἐν πᾶσι Χριστός.

τρίτον ἀρίθμει τό· μεῖζον· τέταρτον τό· θεόν μου καὶ θεὸν ὑμῶν. εἰ μὲν οὖν μείζων μὲν ἐλέγετο, μὴ ἴσος δέ, τάχα ἂν ἦν τι τοῦτο αὐτοῖς· εἰ δὲ ἀμφότερα σαφῶς εὑρίσκομεν, τί φήσουσιν οἱ γεννάδαι; τί τὸ ἰσχυρὸν αὐτοῖς ; πῶς συμβήσεται τὰ ἀσύμβατα ; τὸ γὰρ αὐτὸ τοῦ 1 αποσπαθεισης a || 10 om τὰ af 7, 12 μεῖζον] ω suprascripto c || 13 μείζων] ον ac ω suprascr.) g ’tres Reg. tres ’ || 14 ισοd ον ac? g ’tres Reg. tres ’ || om τι b 1. μηδέ γὰρ Σαβ.] Gr. does not wish the Sabellians either μηδέ), i.e. any more than the Eunomians, to wrest this text to their own destruction. Elias seems to tke παραφθ. in a deponent sense, but without authority. 2. ὅλος θεός] God in the most unrestricted sense. Exegetically Gr. is no doubt wrong: ὁ θεός, as usual, means the Father, to whom the Son Himself has just been said to be made subject. But his suggestion of the way in which the great result will be brought about is full of beauty. 3. κινήμασι] motions of will, like κίνησις in iii 2. 5. ὅλοι θεοειδεῖς] not = πάντες θ. He means that we shall be entirely Godlike, Godlike through and through, capable of taking in all God and nothing but God. 6. ἡ τελ. πρὸς ἢν σπ] Perh. a ref. to Heb. vi 1. 8. περιορίζει X.] ’definitely ἃς. signs to Christ.’ ib. ὅπου οὐκ ἔνι] Col. iii n. St Ρ. is not here speaking of the future, but of the present. 7, Νο. 3 and 4. — The Father is greater; My God and your God. He is greater inasmztch as the Son springs from Him, — the Son who elsewhere is called His equal ; it implies no superiority of nature. 12. μεῖζον] John xiv 28. The use of the neut. does not imply that Gr. found it in his text of St John, where it would convey a wholly false impression. It is used in an abstract way, as it is used six lines below, τὸ μεῖζον μέν ἐστι κτλ. ib. θεόν μου] John xx 17. 15. γεννάδαι] iron, ’these fine gentlemen.’ αὐτοῦ ὁμοίως μεῖζον καὶ ἴσον εἶναι τῶν ἀδυνάτων· ἢ δῆλον ὅτι τὸ μεῖζον μέν ἐστι τῆς αἰτίας, τὸ δὲ ἴσον τῆς φύσεως ; καὶ τοῦτο ὑπὸ πολλῆς εὐγνωμοσύνης ὁμολογοῦμεν ἡμεῖς. τάχα δ’ ἂν εἴποι τις ἄλλος τῷ ἡμετέρῳ λόγῳ προσφιλονεικ[ῶν, μὴ ἔλαττον εἶναι τὸ ἐκ τοιαύτης αἰτίας εἶναι τοῦ ἀναιτίου. τῆς τε γὰρ τοῦ ἀνάρχου δόξης μετέχοι ἄν, ὅτι ἐκ τοῦ ἀνάρχου · καὶ πρόσεστιν ἡ γέννησις, πρᾶγμα τοσοῦτον, τοῖς γε νοῦν ἔχουσι, καὶ οὕτω σεβάσμιον. τὸ γὰρ δὴ λέγειν, ὅτι τοῦ κατὰ τὸν ἄνθρωπον νοουμένου μείζων, ἀληθὲς μέν, οὐ μέγα δέ. τί γὰρ τὸ θαυμαστόν, εἰ μείζων ἀνθρώπου θεός ; ταῦτα μὲν οὖν ἡμῖν εἰρήσθω πρὸς τοὺς τὸ μεῖζον κομπάζοντας.

Θεὸς δὲ λέγοιτο ἄν, οὐ τοῦ λόγου, τοῦ ὁρωμένου δέ· πῶς γὰρ ἂν εἴη τοῦ κυρίως θεοῦ θεός ; ὥσπερ καὶ πατήρ, 4 αλλος] ἄλλο d ’unus ’ || ὑμετέρω acd eg ΙΙ προσφιλονεικων] φιλονεικων d ΙΙ 9 του] τὸ b || μείζων] ον abg ’duo ’ ων c cum ο suprascr. || io om τὸ defg || μειζων] ον a ’duo ’ || 11 om ἥμιν de 1. τῶν ἁδὺν.] sc. ἐστί ; ‘ is an impossibility.’ ib. If it is not an impossibility, we must suppose that the word ’greater’ refers to causation, and ’equal ’ to nature. 3. ὑπὸ π. εὐγν.] an idiomatic use of the prep., similar to that after a pass. verb. Cp. v 33. ib. ἡμεῖς] ‘ we ’ as distinguished from the ἄλλος τις. 4. ἡμετέρῳ] Although most of the best MSS. read ὑμ., that reading seems to a misunderstanding. Gr. has just admitted ὁμολογ. ἡμεῖς) that the Father is greater than the Son by reason of being His αἰτία. Some one else, he says, of course on the orthodox side, might find fault with for the admission, and urge that in this case no manner of inferiority attaches to being ’caused’ and not ’cause.’ As Gr. has already (iii II ) made the remark in his own person, it is only a rhetorical device to put it here in the mouth of another. The rendering of De Billy, ’ monem nostrum acriori animi conib. tentione prosequens, not only misunsibility, derstands the argument, but does violence to the meaning of προσφιλ. 9. τοῦ κατὰ τὸν ἆ. νοουμ.] ’than our Lord regarded as ’ lit. ’than Him who is considered according to the ’ i.e. the man that is in Him. It is another instance of that inexact language by which some fathers speak of ’the God ’ and ’the Man’ in Christ, meaning the Goddue head and the Manhood. Cp. just below the contrast between ὁ Λόγος and ὁ ὁρώμενος. 10. τί γάρ τὸ θαυμαστόν] See Westcott’s note in loc. 8. He is our Saviour's God, beme cause of our Saviour ’s humanity. That ἲς where heretics go tvrong, ὅγ’ not distinguishing the two natures. 13. οὐ τοῦ Λ.] i.e. not of the Word as Word, but as Word Incarnate. Tοῦ δρῷμ’. is masc. 14. τοῦ κ. θεοῦ θεός] He ἲς τοῦ κυρίως θεοῦ θεός : not however in virtue of the ’s Godhead, but because ὁ κυρίως θεός is also man. οὐ τοῦ ὁρωμένου, τοῦ λόγου δέ. καὶ γὰρ ἦν διπλοῦς· ὥστε τὸ μὲν κυρίως ἐπ᾿ ἀμφοῖν, τὸ δὲ οὐ κυρίως, ἐναντίως ἢ ἐφ᾿ ἡμῶν ἔχει. ἡμῶν γὰρ κυρίως μὲν θεός, οὐ κυρίως δὲ πατήρ. καὶ τοῦτό ἐστιν ὃ ποιεῖ τοῖς αἱρετικοῖς τὴν πλάνην, ἡ τῶν ὀνομάτων ἐπίζευξις, ἐπαλλαττομένων τῶν ὀνομάτων διὰ τὴν σύγκρασιν. σημεῖον δέ· ἡνίκα αἱ φύσεις διίστανται, ταῖς ἐπινοίαις συνδιαιρεῖται καὶ τὰ ὀνόματα. Παύλου λέγοντος ἄκουσον· Ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης. Χριστοῦ μὲν θεός, τῆς δὲ δόξης πατήρ. εἰ γὰρ καὶ τὸ συναμφότερον ἕν, ἀλλ’ οὐ τῇ φύσει, τῇ δὲ συνόδῳ τούτων. τί ἂν γένοιτο γνωριμώτερον;

Πέμπτον λεγέσθω τὸ λαμβάνειν αὐτὸν ζωήν, ἢ 8. 3 εχει] εχον c || θεος] + ο θεος e2 || 6 ηνικα] + ἀν b κυρίως θεοῦ θεός: not however in virtue of the Son's Godhead, but because ὁ κυρίως θεός is also man. 2. ἐπ’ ἀμφοῖν] In regard to both natures in Christ a term is properly applied and a term improperly. The same is true with regard to us; one term is properly applied in regard to us and the other improperly: but the term properly applied in regard to Christ is applied improperly in regard to us, and vice uversa. The term God (in θεός μου καὶ θ. ὑμῶν) is improperly applied in regard to Christ as God, and properly in regard to Christ as man and to us. The term Father is properly applied to Christ as God, and improperly to Christ as man and to us. 5. ἡ τῶν ὀν. ἐπίζευξις] The communicatio idiomatum. Gr. is not thinking only of the particular text, or of the words ‘God’ and ‘Father.’ 7. ταῖς ἐπινοίαις] Cp. iii 13, which shews that ταῖς ἐπ. is to be taken with συνδ., not with διιστ. ‘When the natures are mentioned separately, the nomenclature follows the distinction of the sense.’ 8. ἵνα ὁ θεός] Eph. i 17. 9. X. μὲν θεός, τῆς δὲ δ. π.] An interpretation as uncritical as it is doctrinally precarious. It rests upon the assumption that δόξα is the offspring in respect of which the Father is Father, and not (as in 1 Cor. ii 8, Jam. ii 1, 1 Pet. iv 14) an epithet; and the contrast which it draws between the personal name of the Incarnate Lord, and the ‘glory’ which is assumed to be His Divine Nature, is unsound. 11. οὐ τῇ φύσει] So Gr. rejects the yet unborn heresy of Eutyches. It might, however, have been still better if he had said τὸ συναμφ. εἷς. The ἕν, of course, means ‘a single whole.’ 9. No. 5.—Life, power, etc. are given to Him. This too is because He is Man. But it would be equally true of Him as God; it does not imply that these are given Him at some point subsequent to His eternal generation. 13. λεγέσθω] ‘be counted’ = ἀρίθμει in § 7. ib. λαμβάνειν] ζωήν John v 26; κρίσιν ib. 22, 27 ; κληρ. ἐθνῶν Ps. ii 8; ἐξ. π. σαρκός John xvii 2; δόξαν in the context seems to point to John xvii 1, 5, but cp. 1 Pet. i 21, 2 Pet. i 17; μαθητάς John xvii 6. κρίσιν, ἢ κληρονομίαν ἐθνῶν, ἢ ἐξουσίαν πάσης σαρκός, ἢ δόξαν, ἢ μαθητάς, ἢ ὅσα λέγεται. καὶ τοῦτο τῆς ἀνθρωπότητος. εἰ δὲ καὶ τῷ θεῷ δοίης, οὐκ ἄτοπον. οὐ γὰρ ὡς ἐπίκτητα δώσεις, ἀλλ’ ὡς ἀπ’ ἀρχῆς συνυπάρχοντα, καὶ λόγῳ φύσεως, ἀλλ’ οὐ χάριτος.

Ἕκτον τιθέσθω τὸ μὴ δύνασθαι τὸν υἱὸν ἀφ’ ἑαυτοῦ ποιεῖν μηδέν, ἐὰν μή τι βλέπη τὸν πατέρα ποιοῦντα. τοῦτο δὲ τοιοῦτόν ἐστιν· οὐ τῶν καθ’ ἕνα τρόπον λεγομένων τὸ δύνασθαι ἢ μὴ δύνασθαι· πολύσημον δέ. τὸ μὲν γάρ τι λέγεται κατὰ δυνάμεως ἔλλειψιν, καί ποτε, καὶ πρός τι, ὡς τὸ μὴ δύνασθαι τὸ παιδίον ἀθλεῖν, ἢ τὸ σκυλάκιον βλέπειν, ἢ πρὸς τόνδε διαγωνίζεσθαι. ἀθλήσει γὰρ ἴσως ποτέ, καὶ ὄψεται, καὶ διαγωνιεῖται πρὸς τόνδε, κἂν πρὸς ἕτερον ἀδυνάτως ἔχῃ. τὸ δέ, ὡς ἐπὶ πλεῖστον, ὡς τό· Οὐ δύναται πόλις κρυβῆναι ἐπ’ ἄνω ὄρους κειμένη. τάχα γὰρ ἂν καὶ κρυφθείη τις, ἐπιπροσθοῦντος μείζονος. τὸ δέ, ὡς οὐκ εὔλογον· Οὐ δύνανται οἱ υἱοὶ τοῦ 9. 2 τοῦτο] ταύτα b || 3 δοίης] δώῃς ‘ Reg. b ’ 10. 7 μηδὲν] οὐδὲν ’Reg. ’ || 14 ὡς ἔπι πλεῖστον ὡς τὸ οὐ] ὡς ἔπι τὸ πλεῖστον οὐ b || 17 ευλογον] + ὡς τὸ f II om οἱ b 3. τῷ θεῷ] See note on ἑ 7 τοῦ κατὰ τὸν ἄνθρ. νοουμ. 4. ἐπίκτητα] Cp. ii 31. 10. ’λθ’. 6. — The Son cannot do, except He see the Father doing. ‘Cannot’is a word of many meanings; cannot now, cannot as a rule, cannot reasonably, cannot because not, cannot naturally though miracle might do it. 6. μὴ δύνασθαι] John v 19. 8. οὐ τῶν καθ’ ἕνα τρ. λ.] The gen. is due to the technical language of logic, like ἀδυνάτων in § 7. ’Can’ and ’cannot’ do not belong to that logical class of words which can only be used in one sense. They have manyshades of signification πολύς.). Gr. uses the sing. πολύσημον) be. cause he is only going to consider the negative, ’cannot.’ 9. τὸ μὲν γάρτι] ’for ’ lit. ‘ ’ Sometimes it denotes lack of power — not always absodo, lutely predicated, but with reference to time and circumstances ποτε, πρός τι). 14. τὸ δέ, ὡς ἐπὶ πλεῖστον] Somewill times it denotes a general rule, which does not invariably hold good. 15. οὐ δ. πόλις κρ.] Matt, v 14. 16, ἐπιπροσθοῦντος] Cp. ii 4. Μείζονος, ’something ’; not ὄρους understood. 17. οἱ υἱοὶ τοῦ ν.] Mark ii 19. νυμφῶνος νηστεύειν, ἐφ’ ὅσον ἔνδημος ὁ νυμφίος · εἴτε ὁ σωματικῶς ὁρώμενος· οὐ γὰρ κακοπαθείας, ἀλλ’ εὐφροσύνης καιρὸς ὁ τῆς ἐπιδημίας· εἴτε ὁ ὡς λόγος νοούμενος. τί γὰρ δεῖ νηστεύειν σωματικῶς τοὺς λόγῳ καθαιρομένους ; τὸ δέ, ὡς ἀβούλητον, ὡς τὸ μὴ δύνασθαι ἐκεῖ σημεῖα ποιῆσαι, διὰ τὴν ἀπιστίαν τῶν δεχομένων. ἐπειδὴ γὰρ τοῦ συναμφοτέρου χρεία πρὸς τὰς ἰάσεις, καὶ τῆς τῶν θεραπευομένων πίστεως, καὶ τῆς τοῦ θεραπευτοῦ δυνάμεως, οὐκ ἐνεδέχετο τὸ ἕτερον τοῦ συζύγου ἐλλείποντος. οὐκ οἴδα δέ, εἰ μὴ καὶ τοῦτο τῷ εὐλόγῳ προσθετέον· οὐ γὰρ εὔλογος ἴασις τοῖς βλαβησομένοις ἐξ ἀπιστίας. τοῦ δὲ αὐτοῦ λόγου καὶ τό· Οὐ δύναται ὁ κόσμος μὴ μισεῖν ὑμᾶς· καί, Ἠὼς δύνασθε ἀγαθὰ λαλεῖν, πονηροὶ ὄντες ; πῶς γὰρ ἀδύνατόν τι τούτων, ἢ ὅτι ἀβούλητον ; ἔστι δέ τι καὶ τοιοῦτον ἐν τοῖς λεγομένοις, ὃ τῆ φύσει μὲν ἀδύνατον, θεῷ δὲ δυνατὸν βουληθέντι, ὡς τὸ μὴ δύνασθαι τὸν αὐτὸν γεννηθῆναι δεύτερον· καὶ ῥαφὶς οὐκ εἰσδεχομένη κάμηλον. τί γὰρ ἂν καὶ κωλύσειε γενέσθαι ταῦτα θεοῦ θελήσαντος ;