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Hippolytus
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Introductory Notice to Hippolytus.
[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.
[1415] [This analogy of weaving is powerfully employed by Gray (“Weave the warp, and weave the woof,” etc.). See his Pindaric ode, The Bard.]
[1416] Rev. v. 5; [also Gen. xlix. 8. See below, 7, 8].
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