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Hippolytus
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Introductory Notice to Hippolytus.
[616] The Abbe Cruice considers that Theodoret has made use of this passage. (See Hæret. Fab., i. 1.)
[617] Or, τὸν ἀόρατον, the invisible one.
[619] Matt. iii. 12; Luke iii. 17.
Chapter V.—Simon Appeals to Scripture in Support of His System.
Chapter VI.—Simon’s System Expounded in the Work, Great Announcement; Follows Empedocles.
[621] Emped., ed. Karst. v. 324.
Chapter VII.—Simon’s System of a Threefold Emanation by Pairs.
[622] νώματος αἶσαν: Miller has γνώμην ἴσην, which yields but little sense.
[623] These powers are thus arranged:
A. Mind and Intelligence: termed also,—1. Heaven and Earth.
B. Voice and Name: termed also,—2. Sun and Moon.
C. Ratiocination and Reflection: termed also,—3. Air and Water.
[626] “Brooded over” (see Gen. i. 2).
[630] χωρίον (i.e., locality) is the reading in Miller, which Cruice ingeniously alters into χόριον, the caul in which the fœtus is enclosed, which is called the “after-birth.”
[632] This rendering follows Cruice, who has succeeded in clearing away the obscurity of the passage as given in Miller.
Chapter X.—Simon’s Explanation of the First Two Books of Moses.
[633] Odyssey, x. 304 et seq. [See Butcher and Lang, p. 163.]
Chapter XI.—Simon’s Explanation of the Three Last Books of the Pentateuch.
[635] Matt. iii. 10; Luke iii. 9.
Chapter XII.—Fire a Primal Principle, According to Simon.
[636] In the Recognitions of Clement we have this passage: “He (Simon) wishes himself to be believed to be an exalted power, which is above God the Creator, and to be thought to be the Christ, and to be called the standing one” (Ante-Nicene Library, ed. Edinburgh, vol. iii. p. 196).
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