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280 John iii. 6.

281 Ps. cx. 3.

282 [A noble aphorism. See Shedd, Hist. of Theol., i. pp. 300, 301, and tribute to Peareon, p. 319, note. The loving spirit of Auberlen, on the defeat of rationalism, may he noted with profit in his Dz'vsae Revelations, translation, Clark's ed., 1867.]

283 Isa. liii. 1.

284 makarioi.

285 kata fantasian h trophn.

286 [The sublimity of this concluding chapter marks our author's place among the most eloquent of Ante-Nicene Fathers.]

287 The following passage agrees almost word for word with what is cited as from the Memoria haeresium of Hippolytus by Gelasius, in the De duabus naturis Christi, vol. viii. Bibl. Patr., edit. Lugd. p. yo4. [Compare St. Ignatius, vol. i. cap. vii. p. gcepn~) see Jacobson, ii. p. 278.]

288 Or, by deed, ergw.

289 ieratenomnoj, referring to John xi. 51, 52.

290 John x. 18.

291 John x. 18.

292 Isa. liii. 4.

293 Matt. xvii. 5. [It may be convenient for some to turn to the Oxford translation of Bishop Bull's Defensio, part i, pp, l93-216, where Tertullian and Hippolytus are nobly vindicated on Nicene grounds. The notes are also valuable.]

294 Matt. xxvii. 29 stefanoutai kata diabolon, [i.e., with thorns].

295 [Hippolytus confirms Tertullian's testimony. Compare vol. iii. pp. 35 and 58.]

296 kata stoixion. The Latin title in the version of Anastasius renders it "ex sermone qui est per elementum."

297 peri qeologiaj.

298 For Hlikoj the Codex Regius et Colbertiaus of Nicephorus prefers "Hlikiwno". Fabricius conjectures that we should read hlikiwtw airetikwn, so that the title would be, Against Beron and his fellow-heretics. [N.B. Beron = Vero.]

299 autw tw... Qew.

300 toij ekasta fusikoij diecagomena nomoij. Anastasius makes it naturalibus producta legibus; Capperonnier, suis quaeque legibus temperata vel ordinata.

301 troph gar tou kata fusin apeirou, kineisqai mh pefukotoj, h kinhsij; or may the sense be, "for a change in that which is in its nature infinite would just be the moving of that which is incapable of movement!"

302 mhd eni pantelwj o tauton edti tw IIatri genomenoj tauton th sarki dia thn kenwsin. Thus in effect Combefisius, correcting the Latin version of Anastasius. Baunius adopts the reading in the Greek Codex Nicephori, viz., enwsin for kenwsin, and renders it, "In nothing was the Word, who is the same with the Father, made the same with the flesh through the union: " nulla re Verbum quod idem est cum Patre factum est idem cum carne propter unionem.

303 dixa sarkoj, i.e. what He was before assuming the flesh, that He continued to be in Himself, viz., independent of limitation.

304 qeikwj.

305 Or existence, uparcin. Anastasius makes it substantia.

306 ousian.

307 energeiaj.

308 fusikhj idiohtoj.

309 kata sugkrisin. Migne follows Capperonnier in taking sugkrisij in this passage to mean not "comparison" or "relation," but "commixture," the "concretion and commixture" of the divine and human, which was the error of Apollinaris and Eutyches in their doctrine of the incarnation, and which had been already refuted by Tertullian, Contra Prexeam, c. xxvii.

310 Or, "for that would be to speak of the same being as greater and less than Himself."

311 upostasin.

312 autosqenej.

313 swthrion sarkwsin.

314 oud wsper thhj autou qeorhtoj outw kai authj fusikwj ekfuomenhn.

315 Matt. xxvi. 41.

316 swmatwsewj.

317 Referring probably to Eph. i. 10.

318 uperapeiroj.

319 autourgwn.

320 logoj.

321 The text is, dia twn anomoiwn men uparxonta. Anastasius reads mh for men.

322 oswmatwsewj.

323 thj olhj qeothtoj.

324 sunefu.

325 Kata sullhyin panta perigrafousan noun.

326 oute mhn eij t auton autw feresqai fusewj pote kai fusikhj energeiaj, ewj an ekateron thj idiaj entoj menei fusikhj atreyiaj. To feresqai we supply again pefuke.

327 ousian.

328 The sense is extremely doubtful here. The text runs thus: omofuwn gar monwn h tautourgoj esti kinhsij shmainousa thn ousian, hj fudikh kaqesthke dunamij, eterofuouj idiothtoj ousiaj dinai kat oudena logon, h genesqai dxa trophj dunamenhn. Anasnsius renders it: Connaturalium enim tantum per se operans est notus, manifestans substantiam, cujus naturalem constat esse virtutern: diversae naturae proprietatis substantia nulla natura: esse vel fieri sine convertibilitate valente.

329 ditthn kai diafopan exon diegnwstai thn en pasi fusikhn qewrian.

330 The text goes, ewj an oux, which is adopted by Combefisius. But Capperonnier and Migne read oun for oux, as we have rendered it.

331 Change, kinhsij.

332 menei anekptwtoj.

333 genesqai tautourgon th qeothti.

334 tautopaqh th sarki.

335 kenwsin.

336 sugxusin.

337 omoergh.

338 sugkexumenwn/. [Vol. iii. p. 623].

339 duaj.

340 proswpwn.

341 tetraj, i.e., instead of Trinity [the Triaj].

342 metaptwsij. [Compare the Athanasian Confession].

343 ison eautw kai tauton.

344 akatallhlon.

345 thj idiaj fusewj ousiwdh logon.

346 tautourgian.

347 diaresin proswpikhn.

348 uparcewj.

349 idiwmatwn.

350 fusikhj ecw gegonwj isothtoj kai tautothtoj.

351 idiwma.

352 eterofanouj ousiaj.

353 dhmiourgon.

354 enousiwsaj.

355 Or sensitive, aisqhtikon.

356 anoxh pasxwn qeothtoj.

357 gumnon swmatoj.

358 amoiron drasaj qeothtoj.

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St. Takla Church - Main Index111111111 - Commentary on the New Testament by Matthew Henry تفسير العهد القديم - متى هنرى

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