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.