2 e.g. B. Attici hanc vocem libenter in sermone contraxisse first verse on which both the Authorised Version videntur, Θουγενίδης, Θουκλῆς, &c.” Θεοῖς and θεῶν and the Revisers agree, in order to show that, strictly 1 173, 1100. are also monosyllables in this passage of Theognis, speaking, it cannot be translated into equivalent Θεοῖς εὔχου, οἷς ἐστι μέγα κράτος, οὗ τι ἄτερ θεῶν terms. Only two words in it can be said fairly to γίγνεται ἀνθρώποις— render the original; and these two are, 'in' for .i. and sometimes in Homer.2 In these and like in- v, and 'the' for ; the others are to some extent stances, Oɛós, Oɛóv, eois, &c., were pronounced thyos, only conventional terms which do not express the thyon, thyois, thyốn, &c., and not thos, thois, thôn, &c. whole idea implied in the text. This process might As regards' deus,' it is always dissyllabic; a fact be applied to every verse in this Gospel, with nearly that seems to show that it comes from sós, and not the same result. It is evident, therefore, that a direct from the Sansc. dyus; although we find diis, translation from the original into perfectly equivadiis, dîs, because, in Latin, (and not, as in lent terms, is impossible; since every language has Greek) is the nearest equivalent for the Sansc. semi-a character that belongs to no other. This would, vowel y. This is made plain in the Umbrian and assuredly, put in a precarious situation those who Oscan Ious, perhaps 4ious, gen. Ioufeis, d. AčovƑei, are obliged to use only translations of the Word of en, Umer Diovi or Djovi,3 for the Sansc. y is often pronounced GOD, were it not for the assurance the Holy Apost. d. p. 170, dj or j, as e.g. in Bengal: and the 8, pronounced in tles have given us by often quoting the Scripture mbr. iv. 7, Greek like A. Sax. 8, or th in 'this,' passes into, from a translation of the original, that God is rii. 30, &c. orth in 'thing,' or even into s, in different pleased to bless all honest human renderings of His localities; not only in Indo-Germanic, but also in inspired Word; and that He looks to the spirit of Shemitic languages. Accordingly we find in Um- them more than to the letter. Huschke brian Iupater or Jupater;' Diove, Diovis, Ijovis, p. 688, 689, Iovis, &c.4 These forms point to one common P. Opiques, origin, dyus, very different from devas; both of which are given in this passage of Virgil, where Juno, "Turni sic est affata sororem jen, Grotef. Rud. Iguv. Tab. p. 106, 110; De Ring. p. 330; Momms. Oskische Stud. p. 75, and suppl. p. 55, 107; Huschke, Osk, u. Sab. p. 184; Ross, p. 164, 165, &c. 5 Æn. xii. 138. Diva deam.-"5 “ Hic,” says Heyne, “ diva deam, dea deam, nihil Ital. u. Grak. amplius;" probably as regards as regards usus loquendi ; for as to ' norma loquendi he is wrong in adding, nec audiendi grammatici qui distinguunt;” and Varro is right in noticing the difference, when he says, " Ita respondeant cur dicant deos, cum omnes antiqui dixerint divos." 6 L. L. fr. 4, p. 263. Ver. 2. 1 S. Chrys. • Comm. Par. 3 Ewald seems to pamphlet on q.v. + 6, 7, ed. lxi. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. — The same was in the beginning with GOD," A. V., R. V. -Προειπὼν γὰρ, καὶ Θεὸς ἦν ὁ λόγος, ἵνα μή νομίσῃ τις ἐλάττονα εἶναι τὴν θεότητα τοῦ Υἱοῦ, εὐθέως αὐτοῦ καὶ τὰ γνωριστικὰ τῆς γνησίας τίθησι θεότητος, τό τε ἀΐδιον ἀναλαβών. Οὗτος γὰρ ἦν, φησιν, ἐν ἀρχῇ πρὸς τὸν Θεόν. —ὡς υἱὸς δηλαδὴ πρὸς τὸν πατέρα, Hom.tr ὡς ἔμφυτος, ὡς ἐκ τῆς οὐσίας αὐτοῦ, ὡς μονογενής· In the Ethiopic in Joh. c. iv. says S. Cyril of Alexandria.2 book of Enoch, a work of great beauty in the ori- p.30, A. ed. ginal, and written, perhaps, in the century before It appears, then, that the original idea implied in CHRIST,3 mention is frequently made of the Elect, Osós is 'Life and Light as inseparable from each other, the Son of Man, and of His existence from all differ in his and Protection.' But the term 'God' by which Osós eternity. In the lxii. chapter, for instance, we the subject, is rendered, differs widely from this in etymology. read, "then the kings and rulers, and they that Dilm. Ix. It seems to be identical with the Persian possess the earth, shall praise and bless and extol 10, ed. A. L. Bohlen, khuda, which is thus defined in the Borhan-i-qatih ;8 Him who is King over all, who was concealed; be"Khuda or Khudaï (with damm in the first syllable) cause from the first the Son of Man was concealed; is a name which belongs to THE MOST HIGH, like for the Most High kept Him in the presence of His Illah, or El-illah, and is contracted. Its complete Power, and revealed Him unto the chosen." And form is 'khūdā', which means, 'a Being who in ch. xlix. 2, 4, "And iniquity shall pass like a has brought himself into existence.' It is also given shadow and find no place; because the Elect standto a lord or a king." This or may, per- eth in the presence of the LORD of spirits; and His Yaçna, haps, be the same as the above quoted Zend qadhata, glory is unto all ages, and His power unto all gene'self-existent' or 'self-created;' so that the Gothic rations."-" And no one shall be able to utter a 1949, rn, Gott, GOD, may have, in reality, greater single word before Him, because the Elect is in the affinity with JEHOVAH, THE ETERNAL, than with presence of the LORD of the spirits according to His any other term by which I AM THAT I AM speaks of Himself in His Word. 1 Timæus, 9, 10, 14. by Him,” A. V., R. V. καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ tinction between the tenses need be made. But, it -- We must bear in mind that the tenses commonly Γέγονα it is true, is often used as a perfect of εἰμί; but then it expresses the past so as to leave the exact date of it to be determined by the context; yet implying in its quality of perfect, that the effect, or duration, of the action lasts down to the time of the speaker, e.g. πολλῶν οὖν, γεγονότων καὶ μεγάλων κατακλυσμῶν I cannot help quoting here these words of Plato, called and aorist, and 2nd perfect, are only simpler πᾶν δὲ αὖ τὸ γιγνόμενον ὑπ ̓ αἰτίου τινὸς ἐξ ἀνάγκης and more ancient forms of the root ; less definite in γίγνεσθαι ταύτην δὴ γενέσεως καὶ κόσμου μάλιστ ̓ ἄν time than the corresponding forms of the same verb τις ἀρχὴν κυριωτάτην παρ' ἀνδρῶν φρονίμων in a more developed state of the language; and ἀποδεχόμενος ὀρθότατα ἀποδέχοιτ' ἄν.—ἐξ οὖν λόγου sometimes also used in a different sense. The more καὶ διανοίας θεοῦ τοιαύτης, πρὸς χρόνου γένεσιν, modern γεγένημαι is not the primitive γέγονα, which ἥλιος, κ.τ.λ. γέγονε. A recent translator of the New recalls the Sansc. jan, γεν, redupl. jajan.- γεγεν—e.g. Testament proposes to revive the punctuation, οὐδὲ ἕν· Sama Veda, i. 4, 2, 4, jajanuscha rajasé, ' and begat “Ο γέγονεν ἐν αὐτῷ ζωὴ ἦν—supported by S. Cyril of him unto glory;' jan-as, γένος, genus, &c. Alexandria, and by many of the early Fathers, as I have already mentioned in a note to the translation of this verse from the Sahidic. This reading was also 1 s. Irenaei adopted by heretics, as by Heracleon ; and by Valenti Her tinus who, distorting the opening of this chapter, says, πᾶσι γὰρ τοῖς μετ' αὐτὸν αἰῶσι μορφῆς καὶ γενέσεως αἴτιος ὁ λόγος ἐγένετο. ἀλλὰ ὃ γέγονεν ἐν αὐτῷ, φησὶ, ζωή ἐν τοῖς ἐνακισχιλίοις ἔτεσι, τοσαῦτα γὰρ πρὸς τὸν * Hom.iv. ἐστιν·—But hear S. Chrysostom:3 οὐ γὰρ δὴ τὴν νῦν ἀπ' ἐκείνου τοῦ χρόνου γέγονεν ἔτη, hontias, τελείαν στιγμὴν τῷ, οὐδὲ ἓν, ἐπιθήσομεν κατὰ τοὺς It often differs, therefore, from the aorist only in αἱρετικούς. Ἐκεῖνοι γὰρ βουλόμενοι τὸ Πνεῦμα κτιστὸν its peculiar manner of expressing the duration of εἰπεῖν, φασίν· ὃ γέγονεν, ἐν αὐτῷ ζωὴ ἦν. ̓Αλλ' action; and in this verse it seems to point to the οὕτως ἀπερινόητον γίνεται τὸ λεγόμενον.—"Αλλως δὲ same time as ἐγένετο—ὁ Λόγος σὰρξ ἐγένετο· ἶσον εὑρήσομεν κατὰ τὸν λόγον τοῦτον, οὐ τὸ πνεῦμα, ἀλλ ̓ τῷ εἰπεῖν, ἄνθρωπος γέγονε 2—but this cannot αὐτὸν τὸν Υἱὸν δι ̓ ἑαυτοῦ γινόμενον. Εἰ δὲ ἡ ζωὴ ὁ Λόγος, be rendered in English otherwise than by the im- p. 171, C ὃ δὲ γέγονεν, ἐν αὐτῷ ζωὴ ἦν· αὐτὸς ἐν αὐτῷ καὶ δι' perfect, was made or came into existence. ἑαυτοῦ γέγονε κατὰ τὴν ἀνάγνωσιν ταύτην. Here πάντα δι ̓ αὐτοῦ ἐγένετο—ὃ γέγονεν, clearly re Lib. i. 4. 4 Hom. iv. p. 142, and v. p. 190. 5 Comm. in Joh. p. 560, C. S. Seperiant also refutes other heretics, who con-fers to the worlds in Heb. i. 2, δι' οὗ καὶ τοὺς tended that it is said, all things were made untur αἰῶνας ἐποίησεν; and to τὰ πάντα which δι ̓ αὐτοῦ δι' αὐτοῦ ; and neither wn_ ' ufurat. ὑπ' αὐτοῦ, nor ἔκτισται, Col. i. 16, “ for by Him were all things And in Homil. v. p. created, ἔκτισται—that are in heaven, and that are 196, he confirms the reading-οὐδὲ ἓν ὃ γέγονεν. 'Ev in the earth;” things which were made, ἐγένετο— αὐτῷ ζωὴ ἦν —Nonnus also, 1. c., 1. 9, at His word, and at once, ὃ γέγονε. Γέγονε then qualifies ἐγένετο by expressing that what ἐγένετο or ἔκτισται,—was then made, wholly, once for all, and has existed ever since ;-τὸ γὰρ γεγονὸς, ὅτε γέγονεν, 1.9, —καὶ ἔμφυτος ἦεν ἐν αὐτῷ ζωὴ πᾶσι μέλουσα καὶ ὠκυμόρων φάος ἀνδρῶν. And Euthymius l. c. speaking of the πνευματομάχοι who were for the punctuation above mentionedἵνα ἔστιν.3 γενητὸν δείξωσι τὸ πνεῦμα τὸ ἅγιον, says ἐλέγχονται These various meanings of yeyove are abundantly δὲ ταχέως, κ.τ.λ.—Ταῦτα λέγουσιν οἱ περὶ Μακεδόνιον, set forth in the Timæus of Plato, where γέγονε must says Theophylact5 who, follows S. Chrysostom, σEÚ-sometimes be rendered in English by the imperf., by δοντες δεῖξαι κτίσμα τὸ Πνεῦμα τὸ ̔́Αγιον—ἡμεῖς δὲ οὐχ the perf., or even by the present. οὕτως, ἀλλὰ στίξαντες ἐν τῷ ὃ γέγονεν, ἀπ' ἀρχῆς ἑτέρας ἀναγινώσκομεν, τὸ, ἐν αὐτῷ ζωὴ ἦν. med. ad Serap. C. 3 Arist. Anal. Fr. 15, 4. (lst) by the perfect—ἥ τε Ατλαντὶς νῆσος—ἠφανίσθη διὸ καὶ νῦν ἄπορον—γέγονε τοὐκεῖ πέλαγος. Here 4 Tim. 6. yeyove which is coupled with an aorist must be rendered by the English perf. 'has now been made, or become,' which implies a time not yet gone by, because of νῦν. The Revised Version, " and without Him was not any thing made that hath been made"-appears at first somewhat incongruous. For in English the imperf. and perf. are so distinct, that they can neither alternate with each other as they sometimes *Ην—τότε ἀκουόμενα—ὥστε οἷον ἐγκαύματα ἀνεκdo in Greek, nor yet be said of the same thing in πλύτου γραφῆς ἔμμονά μοι γέγονε.5 Here also γέγονε * Τίτ. 7. the same sentence. Of that which hath been may be rendered by the perf. 'have been,' because made,' would seem more correct, if so be this dis-of upova which brings the result of the action Tim. down to the speaker's time. It might, however, be equally well rendered by the imperf. 'became abid1 Tim. 11, ing in me. So also αὐτὸ γὰρ—ἐκ τέχνης γέγονεν, which may be rendered either by the imperf. or by the perfect. ad fin. Schneider. be rendered by the English imperfect. In S. John (2nd by the imperfect—ὁ κόσμος—δεῖ σκοπεῖν, πότερον ἦν ἀεὶ ἡ γέγονεν, ἀπ' ἀρχῆς τινὸς ἀρξάμενος. γέγονεν· ὁρατὸς γὰρ—πάντα δὲ τοι2 Tim.9. αῦτα αἰσθητὰ γιγνόμενα καὶ γενητὰ ἐφάνη. Here we The examples taken from the Timæus will prohave the same tenses, and yeyove in the same sense bably suffice to show that yévero and yeyover in this 3p. 203,ed. as in this third verse. Proclus in his Commentary3 third verse refer to the same time; and that the explains this passage, dwelling at length on γέγονε ; Syr., Armen., Georg., Slav., Arab., Pers., Memph., and S. Chrysostom, l. c., uses the same words, ὅτι Eth., Vulg., and A. Saxon, and the Authorised γέγονε, τουτέστι, τὰ γενητά. Versions, are right in making no distinction in the tenses by which they render ἐγένετο and γέγονεν ; so that the alteration introduced in R. V. does not appear necessary. Again Plato, in this beautiful passage, ἡ ψυχή θείαν ἀρχὴν ἤρξατο ἔμφρονος βίου καὶ τὸ μὲν δὴ σῶμα ὁρατὸν οὐρανοῦ γέγονεν—here also the aor. • Tim. 13. ἤρξατο ‘began and was made' or ' became' γέγονε.4 But the real difficulty left untouched in this verse 5 Tim. 14. ἐσόμενος.5 And in the passage quoted above, ἥλιος καὶ σελήνη καὶ πέντε ἄλλα ἄστρα-εἰς φυλακὴν ἀριθμῶν χρόνου 6 Tim. 14. γέγονε— were made and have existed ever since. So also τὰ δὲ τρεπόμενα καὶ πλάνην τοιαύτην ἴσχοντα 7 Tim. 15. —κατ ̓ ἐκεῖνα γέγονε— were made.”7 Again, πῦρ δὲ καὶ ὕδωρ καὶ ἀὴς καὶ γῆ σώματα πάντα ὁρατὰ γέγονε—became or were made 6 Tim. 20. visible.18 is perfectly clear; but in the very arbitrary render- For, whatever be the etymology of διά, the mean- ἐν δ ̓ ἔπεσε ζωστῆρι ἀρηρότι πικρὸς ὀϊστός· Speaking of a dream,—ὡς εἰκόνι μὲν—ἐφ ̓ ᾧ γέ * Tim. 26. γονεν—it took place, or appeared. Γέγονε is also used in speaking of the elements, of metals, of colours, and of the parts of the body, which are now and this meaning, the root and stem of which 10 Tim. 33, the same as when they were made'10 with the rest of the world. 35, 36, 65,&c. 1. Theophan. Syr. I. (3rd) Γέγονε must be rendered by the present, e.g. in Tim. 47 ad fin., where Plato speaking of the liver says, στερηθὲν δὲ τοῦ ζῆν γέγονε τυφλόν—‘it becomes obstructed.' 12. 22. 1 Il. iv. 134. 2 4 Heb.i.3. all other meanings are only the branches is“THROUGH;" literally, and figuratively. The subject or agent, therefore, acts διά τινος, and even δι' ἑαυτοῦ, e.g. Θεὸς ἐποίησε σημεῖα καὶ τέρατα-διὰ τῶν ἀποστόλων 2 : Acts xv. καὶ δυνάμεις διὰ τοῦ Ἰησοῦ•3—δι ̓ ἑαυτοῦ καθαρισμὸν 3 Acts ii. ποιησάμενος τῶν ἁμαρτιῶν ἡμῶν, &c.4 The instruAgain in Tim. 72 γέγονε is used repeatedly in speak- ment is also expressed by the dative, with or withing of the creation of animals and of their races, the out preposition; but in a somewhat different sense. regular succession and unchangeableness of which, This is made clear when the instr. dative and diá ever since they were made, is by Eusebius" brought c. gen. are coupled together, as, e.g. in τῇ γὰρ forward as an argument to prove the existence of χάριτι ἐστε σεσωσμένοι διὰ τῆς πίστεως 5 ή Gop. And Plato ends this famous dialogue with γῆ ἐξ ὕδατος καὶ δι ̓ ὕδατος συνεστῶσα, τῷ these words: ὅδε ὁ κόσμος—εἰκὼν τοῦ νοητοῦ θεὸς τοῦ Θεοῦ λόγῳ or when these two cases are αἰσθητὸς,—καλλιστός τε καὶ τελεώτατος γέγονε compared one with the other, as in ὁ Θεὸς διὰ τοῦ • this world-was made most beautiful and perfect.” λόγου αὐτοῦ καὶ τῆς σοφίας ἐποίησε τὰ πάντα In the New Testament, γέγονε in such passages as τῷ γὰρ λόγῳ αὐτοῦ ἐστερεώθησαν οἱ οὐρανοὶ, καὶ S. Matt. i. 22, xxi. 4, τοῦτο δὲ ὅλον γέγονεν—xix. 8, τῷ πνεύματι αὐτοῦ· —ὁ Θεὸς τῇ σοφίᾳ ἐθεοὐ γέγονεν οὕτω, xxiv. 21, S. John xii. 30, &c., should μελίωσε τὴν γῆν. But when the dative takes preposition, it does not always denote the instru- turns and the agent, the means, or the instrument ment; thus, v auTų EXTÍσon Tà Távra-is not ne- are like so many after-thoughts, more or less indicessarily the same as τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν rectly or loosely connected with the action first stated. 1 Col.i.16. EXTIσTai, as A. V. understands it; for no Greek This appears the right view to be taken of ocscholar will overlook the aor. pass. with and the casional expressions in Greek, in which diá c. gen. dative; and the perf. with diá c. gen. It is this radical looks as if it had turned round upon itself, and had meaning of 'through,' inherent in diá c. gen., that taken the place of the agent instead of occupying explains the reason for which this preposition is its own of 'the means,' and now stood for inó c. gen. hardly ever used with Oós; because Os, treated a thing impossible in Greek. I have searched merely as a Greek term, always holds the first rank through several of the best Greek authors for a case of subject or agent in the sentence. in which διά c. gen. holds the place of ὑπό, ἀπό, or even of magá c. gen. ; and I have examined every C.H.Bruder. S.T. But when, in Greek, the action is stated indi- rule is, I believe, without exception; because the For instance, in S. Matt. xxvi. 24, S. Mark xiv. speaking, only accessory, and diά in all these expresses “ the means. This is made self-evident as regards Heb. ii. 2, by Gal. iii. 19, where nearly the same sentence occurs, diaτayeis di' άyyśλwv with the addition of (perhaps, the instrument in) the dative, ev xipì μeσitou. So also in Acts xxiv. 3, πολλῆς eigývns TUYxávovτes dià σoũ,—and in Gal. i. 1, Iaūλoç ἀπόστολος οὐδὲ δι ̓ ἀνθρώπου, ἀλλὰ διὰ ̓Ιησοῦ Χριστοῦ. But when the same Greek said éron, he had in his The idea is, the peace enjoyed' by means of Felix; mind the action alone first,—' was made;' as wrought and the call of S. Paul to the Apostleship,' neither on the object, but, as it were, independent of subject, by human commission, nor by human means, but agent, or means. This he explained afterwards, by divine means. For, however true it be doceither by úzó, c. gen., 'under,' 'dependent on,' or, trinally, that S. Paul received his commission from 'from' (as it is well rendered in the A. Saxon our LORD CHRIST, and was appointed Apostle by version), or by diá c. gen., 'by means of,' or by Him, this truth does not rest on this passage which, the dative, 'the instrument;'-and he said, moon, does not state the agent but the means. And, if it 'it was made,' úπò тоũ ȧvůρúπου, 'dependent on,' were not inherent in the Greek language that diá i.e. by the man;' or dia xpnoTÓTYTOS, through c. gen. cannot change places with úzó c. gen., it kindness; or gyáva, with an instrument.' In would be proved by such expressions as oro v voμ such sentences the statement of the action alone μapтov, dià vóμov xpilýσovтaι, not 'by,' but 'through' and independent of the agent, comes first; it is as the law which cannot be an agent; since it cannot it were the hinge on which the whole sentence act for itself; but is administered by men. Tim. 16, vi.7, 1, ed. O. Ο vener, 1. c. 2 Comm. in Joh. c. v. and 48, D.ed. The same may be said of the very rare instances because dá c. gen. said of Osis is so little in accordin which διά c. gen. is found in connexion with Θεός, ance with Greek taste, that Codex Augiensis and vehed Scri peira: ase.g. in the Timæus of Plato,l ̓Επεὶ δ ̓ οὖν πάντες others mentioned by Mill and Tischendorf, have ὅσοι τε περιπολοῦσι φανερῶς καὶ ὅσοι φαίνονται καθ ̓ ὅσον ὑφ' οὗ instead of δι' οὗ ; and both the Ethiopic and ἂν ἐθέλωσι θεοὶ γένεσιν ἔσχον, λέγει πρὸς αὐτοὺς ὁ τόδε Memphitic versions render it, faithful is Gop who τὸ πᾶν γεννήσας τάδε· Θεοὶ θεῶν, ὧν ἐγὼ δημιουργὸς called you. S. Cyril Alexand., therefore, must have πατήρ τε ἔργων, ἃ δι ̓ ἐμοῦ γενόμενα ἄλυτα ἐμοῦ had at hand other MSS. than those from which the 2 Ib. p.278. γ' ἐθέλοντος· and? δι ̓ ἐμοῦ δὲ ταῦτα γενόμενα Egyptian version was made, since he brings forward καὶ βίου μετάσχοντα θεοῖς ἰσάζοιτ' ἄν, “things brought this passage to say, εἰ δὲ νομίζουσι δύνασθαι τὸ, δι' into existence, not by me a me, but through me οὗ λεγόμενον ἐφ' υἱοῦ, καταφέρειν αὐτοῦ τὴν οὐσίαν τὴν Ρ. 44, Ρ. 59. per me, as the means by which they come to exist.” πρὸς τὸν πατέρα ἰσότητός τε, καὶ φυσικῆς ὁμοιότητος, Par. That here διά cannot be taken otherwise, is proved ὡς ὑπουργὸν εἶναι μᾶλλον, ἢ δημιουργὸν, by Plato, who is not likely to make a mistake in διασκεπτέσθωσαν οἱ παράφρονες—ὅταν φαίνηται (ὁ πατὴρ) 3 b. p. 253. his own finished style, when he says,3 πᾶν δὲ αὖ τὸ δεχόμενος τὸ δι ̓ οὗ παρὰ τῇ θείᾳ γραφῇ· πιστὸς γὰρ, γιγνόμενον ὑπ ̓ αἰτίου τινὸς ἐξ ἀνάγκης γίγνεσθαι· φησὶν, ὁ Θεὸς, δι ̓ οὗ ἐκλήθητε, κ.τ.λ. But the sense of * Ib.p.254. and+ τῷ δ ̓ αὖ γενομένῳ φαμὲν ὑπ ̓ αἰτίου τινός this passage is obvious : the principal and reigning ἀνάγκην εἶναι γενέσθαι: and this ἄριστος τῶν αἰ- idea expressed in the immediate context is, the fel5 Ib. p. 255. τίων, ὑφ ̓ οὗ καὶ δι ̓ οὗ τὸ πᾶν ἐγένετο, is, he tells us,5 lowship of JESUS CHRIST and the grace bestowed ὁ γεννήσας πατὴρ, ὁ δημιουργὸς ἀγαθός. Aristotle also through Him on the saints at Corinth. And in this Metaph. is explicit on this point, Πάντα δὲ τὰ γιγνόμενα ὑπό ninth verse S. Paul reminds them that their call to τέ τινος γίγνεται καὶ ἔκ τινος καὶ τί.—γενέ- this fellowship was divine, and therefore, well or σεις τινες λέγονται ποιήσεις. Πᾶσαι δ ̓ εἰσὶν αἱ dered in all things and sure ; and he tells them Gov ποιήσεις ἢ ἀπὸ τέχνης ἢ ἀπὸ δυνάμεως ἢ ἀπὸ διανοίας.— is faithful by whose means,—he neither affirms nor Τῶν δὲ γενέσεων καὶ κινήσεων ἡ μὲν νόησις καλεῖται ἡ denies His being the agent—they had been called. δὲ ποίησις, ἡ μὲν ἀπὸ τῆς ἀρχῆς καὶ τοῦ I am not now speaking as to doctrine; but this εἴδους νόησις, ἡ δ ̓ ἀπὸ τοῦ τελευταίου τῆς passage, considered merely as a grammatical authoνοήσεως ποίησις.—And again, ἐπεὶ δὲ ὑπό τινός rity, cannot make weight against e.g. εἷς Θεὸς ὁ τε γίγνεται τὸ γιγνόμενον (τοῦτο δὲ λέγω πατὴρ, ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς εἰς αὐτὸν καὶ εἰς Κύριος ὅθεν ἡ ἀρχὴ τῆς γενέσεώς ἐστι, κ.τ.λ.) Philo ̓Ιησοῦς Χριστὸς, δι ̓ οὗ τὰ πάντα καὶ ἡμεῖς δι ̓ αὐτοῦ.3 Judæus also, does not use διά for ὑπό c. gen., when or, ὅτι εὐδόκησε (τῷ πατρὶ) δι' αὐτοῦ ἀποκαταλ De Mandi he says,” τῷ δὴ πάντων πατρὶ Θεῷ, τὰ μὲν σπουδαῖα λάξαι τὰ πάντα εἰς αὐτὸν εἰρηνοποιήσας διὰ B. ed. Par. δι' αὐτοῦ μόνον ποίειν οἰκειότατον ἦν ἕνεκα τῆς τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, δι ̓ αὐτοῦ ἐν πρὸς αὐτὸν συγγενείας and still more pointedly, ac- τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, κ.τ.λ.4 cording to his own ideas, ψυχῆς ἡγεμονικόν ἐστιν ὁ Origen, therefore, who knew something of Greek, νοῦς· τούτῳ μόνῳ ἐμπνεῖ ὁ Θεὸς, τοῖς δ ̓ ἄλλοις μέρεσιν οὐκ appears to be essentially right, when he says,5 ἀξιοῖὑπὸ τίνος οὖν καὶ ταῦτα ἐμπνευσθῇ, ὑπὸ οὐδέποτε τὴν πρώτην χώραν ἔχει τὸ, δι ̓ Ε. τοῦ νοῦ δηλονότι. Οὐ γὰρ μετέσχεν ὁ νοῦς παρὰ τοῦ οὗ, δευτέραν δὲ ἀεί. ̔Ο γὰς Θεὸς τὸ εὐαγγέ Θεοῦ, τούτου μεταδίδωσι τῷ ἀλόγῳ μέρει τῆς ψυχῆς· λιον ἑαυτοῦ προεπηγγείλατο διὰ τῶν προφητῶν, ὥστε τὸν μὲν νοῦν ἐμψυχῶσθαι ὑπὸ Θεοῦ· τὸ δὲ ἄλογον, ὑπηρετούντων τῶν προφητῶν, καὶ ἐχόντων τὸν ὑπὸ τοῦ νοῦ.—τῶν γὰρ γινομένων τὰ μὲν καὶ ὑπὸ λόγον τοῦ, δι ̓ οὗ–καὶ ἔδωκε χάριν τοῖς ἀποστ Θεοῦ γίγνεται, καὶ δι ̓ αὐτοῦ. Προελθὼν γὰρ τόλοις διὰ Χριστοῦ ̓Ιησοῦ τοῦ σωτῆρος ἔχοντος τὸν ἐρεῖ, ὅτι ἐφύτευσεν ὁ Θεὸς παράδεισον. τούτων καὶ ὁ νοῦς λόγον τοῦ, δι ̓ οὗ καὶ πάλιν δι ̓ οὗ καὶ τοὺς ἐστι. τὸ δὲ ἄλογον, ὑπὸ Θεοῦ μὲν γέγονεν, οὐ αἰῶνας ἐποίησε. διδάσκων ἡμᾶς ὅτι ὁ Θεὸς τοὺς αἰῶνας διὰ Θεοῦ δὲ, ἀλλὰ διὰ τοῦ λογικοῦ τοῦ πεποίηκε διὰ τοῦ υἱοῦ, ἐν τῷ τοὺς αἰῶνας για ἄρχοντός τε καὶ βασιλευόντος ἐν ψυχῇ and again, νεσθαι τοῦ μονογενοῦς ἔχοντος τὸ δι ̓ οὗ. βούλεται οὖν διὰ συμβόλων σοὶ παραστῆσαι—ὅτι Οὕτω καὶ τοίνυν καὶ ἐνθάδε εἰ πάντα διὰ τοῦ λόἐκλήθη ἡ σκηνὴ μαρτυρίου, σοφία μαρτυρουμένη γου ἐγένετο οὐχ ὑπὸ τοῦ λόγου ἐγένετο, ἀλλ ̓ ὑπὸ Θεοῦ· κ.τ.λ. ὑπὸ κρείττονος καὶ μείζονος παρὰ τὸν λόγον. τίς δ ̓ ἂν These remarks will help us to put a right con- ἄλλος οὗτος τυγχάνῃ ἢ ὁ πατήρ; So speaks Origen struction on the only parallel but exceptionable in- on the grammatical construction of this third verse, stance in the New Testament in which d'ou is said which does not in any wise affect the eternal truth οἱ Θεός, Πιστὸς ὁ Θεὸς, δι ̓ οὗ ἐκλήθητε εἰς κοι- that OUR LORD CHRIST is Gop of the substance νωνίαν τοῦ υἱοῦ αὐτοῦ, κ.τ.λ. I call it exceptionable, of the FATHER, begotten before the worlds,” Opif. p. 16, • Legis Alleg. p. 47. C. D. 9 Ib. p. 89, Ο 31 Cor. viii. 6. 4 Col. i. 19, 54. 5 Comm. |