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Hippolytus
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Introductory Notice to Hippolytus.
[1394] Perhaps the same Theophilus whom Methodius, a contemporary of Hippolytus, addresses as Epiphanius. [See vol. vi., this series.] From this introduction, too, it is clear that they are in error who take this book to be a homily. (Fabricius.)
[1395] In the text the reading is τῶν ὄντων, for which τῶν ὤτων = of the ears, is proposed by some, and ἀνθρώπων = of men, by others. In the manuscripts the abbreviation ανων is often found for ἀνθρώπων.
[1396] In the text we find ὡς πίων καθαρὰ γῆ, for which grammar requires ὡς πίονι καθαρᾷ γῇ. Combefisius proposes ὡσπερ οὖν καθαρᾷ γῆ = as in clean ground. Others would read ὡς πυρόν, etc., = like a grain in clean ground.
[1398] This reading, παρακλήσεων for μαρτύρων (= witnesses), which is peculiar to Hippolytus alone, is all the more remarkable as so thoroughly suiting Paul’s meaning in the passage.
[1401] The text reads ἅτινα = which. Gudius proposes τινά = some.
[1402] The plectrum was the instrument with which the lyre was struck. The text is in confusion here. Combefisius corrects it, as we render it, ὀργάνων δίκην ἡνωμένον ἔχοντες ἐν ἑαυτοῖς.
[1404] The text reads μὴ πλανῶ (= that I may not deceive). Some propose ὡς πλάνοι = as deceivers.
[1405] This is according to the emendation of Combefisius. [And note this primitive theory of inspiration as illustrating the words, “who spake by the prophets,” in the Nicene Symbol.]
[1407] In the text it is προκείμενα (= things before us or proposed to us), for which Combefisius proposes, as in our rendering, προειρημένα.
[1408] The original is ἀκινδυνον.
[1409] Isa. xlii. 1; Matt. xii. 18. The text is αὐτὸς πάλιν ὁ τοῦ θεοῦ παῖς. See Macarius, Divinitas D. N. S. C., book iv. ch. xiii. p. 460, and Grabe on Bull’s Defens. Fid. Nic., p. 101.
[1410] Reading αὐτούς for αὐτόν.
[1413] The text has ὤν = being, for which read ἦν = was.
[1414] μίξας. Thomassin, De Incarnatione Verbi, iii. 5, cites the most distinguished of the Greek and Latin Fathers, who taught that a mingling (commistio), without confusion indeed, but yet most thorough, of the two natures, is the bond and nexus of the personal unity.
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