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Hippolytus
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Introductory Notice to Hippolytus.
[893] See [ut supra] Irenæus, i. 26; [ut supra] Tertullian, Præscript., c. xlv.; Epiphanius, Hær., c. xxv.; Eusebius, Hist. Ecclesiast., iii. 29; Theodoret, Hær. Fab., i. 15; and St. Augustine, Hær., c. v. [But see Clement, vol. ii. p. 373, this series.]
[894] [He understands that the seven (Acts vi. 5) were deacons. Bunsen, i. p. 97.]
[895] Or, “knowledge.” Bunsen suggests βρώσεως, as translated above.
Chapter XXV.—The Heresy of Cerdon.
[897] Irenæus, i. 27; Eusebius (who here gives Irenæus’ Greek), Hist. Ecclesiast., iv. 2; Epiphanius, c. xli.; Theodoret, Hær. Fab., i. 24; and Philastrius, c. xliv.
[898] Hippolytus follows Irenæus but introduces some alterations.
[899] ᾽Αντιθέσεις. This is the emendation proposed by the Abbe Cruice. The textual reading is ἀντιπαραθέσεις (comparisons).
[900] See [ut supra, p. 353], Tertullian, Præscript., c. li., and Epiphanius, Hær., c. xliii.
Chapter XXVI.—The Doctrines of Apelles; Philumene, His Prophetess.
[901] See [vol. iii. p. 257] Tertullian, Præscript., c. xxx.; Eusebius, Hist. Ecclesiast., v. 13; Epiphanius, Hær., c. xliv.; Theodoret, Hær. Fab., i. 25; and St. Augustine, Hær., c. xxiv.
[902] φανερώσεσι. Miller’s text reads φανερῶς, the error of which is obvious from Tertullian’s Præscript., c. xxx. Cruice considers the word to signify the title of a work written by Apelles.
[903] Much that we have in this book is quite new. Hippolytus derives his article on Tatian, and in a measure that on the Encratites, from Irenæus. The rest is probably from original sources.
[904] Or, “Noimus.”
[905] [Note the honour uniformly rendered to the Holy Scriptures by the Fathers.]
Chapter I.—Heresies Hitherto Refuted; Opinions of the Docetæ.
[906] Matt. vii. 3-4; Luke vi. 41-42.
[907] See [vol. i. p. 526] Irenæus v. 1; Theodoret, Hær. Fab., v. 12; and [vol. ii. p. 398, and Elucidation XIV. p. 407] Clemens Alexandrinus (Strom., iii.), who informs us that Julius Cassianus—a pupil of Valentinus—was founder of the Docetic heresy.
[908] Miller’s text reads ταπεινὸν (lowly), but this is obviously untenable. Duncker alters it into ἄπειρον (infinite), and joins ταπεινὸν with the word following. He renders the passage thus: “but infinite in power—a lowly magnitude.” Cruice strikes out the word ταπεινὸν, and renders the passage thus: “but infinite in power, a magnitude incalculable in bulk.” The above rendering seems to convey Hippolytus’ meaning.
[909] Or,“ the Lord came in search of fruit” (Roeper). The reading followed in the translation agrees with the scriptural account; see Luke xiii. 7.
[910] Matt. xxi. 19-20; Mark xi. 13-14, 20, 21.
[912] Matt. xiii. 3-8; Mark iv. 3-8; Luke viii. 5-8.
[913] The word Mary seems interpolated. Miller’s text reads it after ἐν μεσότητι. The passage would then be rendered thus: “that is, Him who through the intervention of Mary (has been born into the world) the Saviour of all.”
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