[55] This doesn't refer to the actual end of the world, but refers to the stage of the world now that Christ has entered into it as a human.
[56] Or, "undivided," "indivisible."
[57] Or possibly, "nature." The Greek is πρόσωπον.
[58] oὐσία.
[59] Or, "deliverance."
[60] Literally, "it is not of a human, not of a slave, not of a created person, but of the divine Word itself."
[61] ἀσώματος οὐσία.
[62] ἀσώματος οὐσία.
[63] Literally, "first."
[64] The sentence is an awkward fragment in the Greek; the same fragmented structure is retained in the English.
[65] It is unclear whether these units of text are to be taken as direct quotes, in which case quotation marks would be appropriate, or as paraphrases.
[66] Πρόσωπον. The phrase ἐκ προσώπου + a name to introduce a quotation or paraphrase, i.e, 'from the person of," to mean, "quoting so-and-so," is a non-classical idiom but is common in later Greek. It is used both of man and of God.
[67] The text is difficult. The issue was also recognized by Turrianus, who composed the Latin translation printed in Migne. Turrianus dealt with it in the same way as here. The problem is that there is a word, ταυτὸν [the same] whose antecedent is unclear, because of the difference in gender. σάρξ [flesh] must be understood to be the antecedent, yet σάρξ is a feminine word, which should have generated τὴν αὐτὴν, which is how both Turrianus and myself think that the text must be understood.
[68] ταυτὸν.
[69] i.e. is thought to be of the same substance as God.
[70] Leontius is directly addressing Timothy as if he were responding to him in person, not just to his text.
[71] Μεσιτεία ἡμῖν. This could also be rendered as, "our mediation," but this seems to obscure the meaning.
[72] The meaning seems to be Christ's (i.e. the Word in flesh) petitioning the Father on behalf of his followers.
[73] Literally, "but not in its nature," i.e. the flesh is not divine by itself, but becomes divine only by union with the Word.
[74] John 6:63.
[75] Πολυτροπώτατα φιλοτεχνοῦντες.
[76] Τὴν ἀδύνατον ἀσωματίαν. The phrase needs expanding to make sense in English. One could render it more literally, "to attach honor to the body, the impossible incorporeity," but this is a little awkward. The meaning is that incorporeity, i.e. bodilessness, cannot be attached to a body, which is by its very nature corporeal.
[77] Θεότης.
[78] i.e. the body.
[79] Or maybe, "He."