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Gregory Thaumaturgus
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Introductory Note to Gregory Thaumaturgus.
[78] The text gives, ἤπερ τῷ πονηρῷ…ἀναμετρησαμένῳ ἀγαθοτητα μὴ ἐπιγνῳ, for which we may read either ἤπερ τῷ πονηρῷ…ἀναμετρησάμενος…ἐπιγνῷ, or better,…ἀναμετρησαμένῳ…ἐπιγνῶναι.
[79] ἐξίστηαι.
[80] τοῦ ὀφθῆναι.
[82] κατορθοῦται.
[83] Calumny, συκοφαντία.
[84] ἔνστασιν.
[85] λόγων δέ, etc. But Cod. Medic. reads, λόγον δέ, etc., = it is right to commend a speech not in its beginning, but in its end.
[86] φανερωτέρα, for which φανοτέρα is proposed.
[87] περιγίγνεται.
[88] ὑπείκων.
[89] 1 Kings viii. 46; 2 Chron. vi. 36; Prov. xx. 9; 1 John i. 8.
[90] αὐτήκοος.
[91] ὅμοιος.
[92] The text is evidently corrupt: for τὴν γυναῖκα, γῆν τινά, etc., Cotelerius proposes, τὴν γυναῖκα, σαγήνην τινά, etc.; and Bengel, πάγην τινά, etc.
[93] κατέχει ἢ εἰ. This use of ἢ εἰ is characteristic of Gregory Thaumaturgus. We find it again in his Panegyr. ad Orig., ch. 6, ἢ εἰ καὶ παρὰ πάντας, etc. It may be added, therefore, to the proofs in support of a common authorship for these two writings.
[94] ἐπόπτην.
[95] σωφροσύνην.
[96] [Our English version gives no such idea, nor does that of the LXX. The σωφροσύνη of our author is discretion, or perhaps entire balance of mind. Wordsworth gives us the thought better in his verse: “A perfect woman, nobly planned.” It was not in Judaism to give woman her place: the Magnificat of the Virgin celebrated the restoration of her sex.]
[97] Upright, ἁπλοῖ.
[98] ἐπισπῶνται.
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