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Hippolytus
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Introductory Notice to Hippolytus.
[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).
[637] The expression stans (standing) was used by the scholastics as applicable to the divine nature. Interpreted in this manner, the words in the text would be equivalent with “which was, and is, and is to come” (Rev. i. 8). The Recognitions of Clement explain the term thus: “He (Simon) uses this name as implying that he can never be dissolved, asserting that his flesh is so compacted by the power of his divinity, that it can endure to eternity. Hence, therefore, he is called the standing one, as though he cannot fall by any corruption” (Ante-Nicene Library, vol. iii. p. 196). [To be found in vol. viii. of this series, with the other apocryphal Clementines.]
[639] Homer, for instance (See Epiphanius, Hæres., xxi. 3).
[640] μιαρὸς, Bunsen’s emendation for ψυχρὸς, the reading in Miller and Schneidewin. Some read ψυδρὸς, i.e., lying; others ψευδόχριστος, i.e., counterfeit Christ. Cruice considers Bunsen’s emendation unnecessary, as ψυχρὸς may be translated “absurd fellow.” The word, literally meaning cold, is applied in a derived sense to persons who were heartless,—an import suitable to Hippolytus’ meaning.
[641] [See Irenæus, vol. i. p. 348, and Bunsen’s ideas, p. 50 of his first volume.]
[642] This rendering is according to Bunsen’s emendation of the text.
[643] Cruice omits the word δεδοκηκέναι, which seems an interpolation. The above rendering adopts the proposed emendation.
[644] Bunsen thinks that there is an allusion here to the conversation of our Lord with the woman of Samaria, and if so, that Menander, a disciple of Simon, and not Simon himself, was the author of The Great Announcement, as the heretic did not outlive St. Peter and Paul, and therefore died before the period at which St. John’s Gospel was written.
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