ἀγένητον and γενητόν, written with one ‘ν’ Supr., bk. i. ch. 9. and meaning uncreated and created, refer to nature: but ἀγέννητον and γεννητόν, that is to say, unbegotten and begotten, as the double ‘ν’ indicates, refer not to nature but to subsistence. The divine nature then is ἀγένητος, that is to say, uncreate, but all things that come after the divine nature are γένητα, that is, created. In the divine and uncreated nature, therefore, the property of being ἀγέννητον or unbegotten is contemplated in the Father (for He was not begotten), that of being γέννητον or begotten in the Son (for He has been eternally begotten of the Father), and that of procession in the Holy Spirit. Moreover of each species of living creatures, the first members were ἀγέννητα but not ἀγένητα: for they were brought into being by their Maker, but were not the offspring of creatures like themselves. For γένεσις is creation, while γέννησις or begetting is in the case of God the origin of a co-essential Son arising from the Father alone, and in the case of bodies, the origin of a co-essential subsistence arising from the contact of male and female. And thus we perceive that begetting refers not to nature but to subsistence Euthym., p. 2, tit. 8.. For if it did refer to nature, τὸ γέννητον and το ἀγέννητον, i.e. the properties of being begotten and unbegotten, could not be contemplated in one and the same nature. Accordingly the holy Mother of God bore a subsistence revealed in two natures; being begotten on the one hand, by reason of its divinity, of the Father timelessly, and, at last, on the other hand, being incarnated of her in time and born in the flesh.