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.