[30] πρόσωπον.
[31] διαίρεσις. The Latin translator in the Migne text renders this word by error , a sense not found in LSJ nor G.W.Lampe, A Patristic Greek Lexicon , (1969), which do not suggest either "error" or "sect" as a meaning. But perhaps 'error' ought to still be considered.
[32] Paul of Samosata, Bishop of Antioch (3 century). Paul was understood to advance the idea that Jesus was only a man until his baptism, thereby denying the Trinity; hence the confusion of Apollinarius.
[33] θεότης.
[34] The meaning is not entirely clear. One might also render this by "acknowledge as completely God, and completely human." The Greek is τὸ ὅλον θεολογεῖν and ἀνθρωπολογεῖν τὸ ὅλον . The idea seems to be that one cannot divide the 'elements' of Jesus, but must acknowledge both the divine and the human as complete.
[35] Or, "dissolves," "breaks," maybe even "destroys." The biblical reference is to 1 John 4:3.
[36] ὁμοούσιος.
[37] ὁμοούσιος.
[38] John 1:18.
[39] 1 John 1:1. The Apollinarian is here arguing from the fact that God is invisible. If the flesh of Jesus is of the same substance as his Godhood, he argues, then it too must be invisible. But since Jesus was actually visible, touched and handled, then clearly his flesh was of a different substance (ousia) to his Godhood / divine nature / divinity.
[40] πρόσωπα (pl.).
[41] Or, "by the one from heaven."
[42] παθητήν. This could also be rendered by "liable to suffering and death."
[43] 1 John 1:1.
[44] τὸ ἴδιον ἔχει.
[45] Or, "also."
[46] Or, "divided."
[47] ἄνθρωπος.
[48] John 1:14.
[49] Τὸ ἑνωθῆναι πρὸς σάρκα ὡς τὸ ἀνθρώπειον πνεῦμα.
[50] Or, "over us." The meaning is not entirely clear. It does not, however, seem to mean, "on our behalf," which would require the genitive with ὑπέρ rather than the accusative. The accusative here might signify a gradation of quality. I.e. "better than us, higher in nature".
[51] ὁ ἐκ τῆς ἁμαρτίας θάνατος.
[52] Or, "likeness."
[53] i.e. divine.
[54] i.e. emotions and desires that created humans experience and suffer.