[In this passage the difficulties and confusion which surround the terms ἀγένητος and ἀγέννητος (supr. p. 149, &c.) come to a head. The question is (assuming, as proved by Lightfoot, the validity of the distinction of the two in Athan.) which word is to be read here. The mss. are divided throughout between the two readings, but it is clear (so Lightf. and Zahn on Ign. Eph. 7) that one word alone is in view throughout the present passage. That word, then, is pronounced by Lightf., partly on the strength of the quotation from the unnamed teachers (infr. note 7), partly on the ground of a reference to §26 (see note 10 there), to be ἀγέννητος. With all deference to so great an authority, I cannot hesitate to pronounce for ἀγένητος. (1.) The parallelism of the two senses with the third and fourth senses of ἀγέν. Orat. i. 30. is almost decisive by itself. (2.) Ath.’s explanation of Ignatius. viz. that Christ is γένητος on account of the flesh (he would have referred γέννητος to His Essence, Orat. i. 56, certainly not to the flesh), while as Son and Word He is distinct from γένητα and ποιήματα, is even more decisive. (3.) His explanation §46, sub fin. that the Son is ἀγένητος because He is ἀΐδιον γέννημα would lose all sense if ἀγέννητος were read. As a matter of fact, ἀγέννητος is the specific, ἀγένητος the generic term: the former was not applicable to the Eternal Son; the latter was, except in the first of the two senses distinguished in the text; a sense, however, more properly coming under the specific idea of ἀγέννητος. This was the ambiguity which made the similarity of the two words so dangerous a weapon in Arian hands. The above note does not of course affect the true reading of Ign. Eph. 7, as to which Lightfoot and Zahn speak with authority: but it seems clear that Athan., however mistakenly, quotes Ign. with the reading ἀγένητος.]