41 "God of God," Qeoj uparxwn dk Qeou. Hippolytus uses here the exact phrase of the Nicene Council. So, too, in his Contra Noetum, chap. x., he has the exact phrase, "light of light" (fwj ek fwtoj). [See my concluding remarks (note g) on the last chapters of the Phiulosophumena, p. 153, supra.]
49 o esxatoj. Sevenal manuscripts and versions and Fathers read; esxatojwith Hippolytus instead of prwtoj. Jerome in loc. remarks on the fact, and observes that with that reading the interprtation would be quite inteligible; the sense then being, that "the Jews understand the truth indeed, but evade it, and refuse to acknowledge What they perceive." Wetstein, in his New Test., i. p. 467, also cites this reading, and adds the conjecture, that "some, remembering what is said in Matt. xx. 16, viz, `the last shall be first,0'thought that the `publican0'would be called more properly `the last,0'and that then some one carried out this emendation so far as to transpose the replies too."
52 Grabe adduces another fragment of the comments of Hippolytus on this passage, found in some leaves deciphered at Rome. It is to tis effect; Plainly and evidently the generation of the Only-begotten, which is at once from God the Father, and through the holy Virgin, is signified, even as He is belived and manifested to be a man. For being by nature and in truth the Son ofgod the Father, on our account He submitted to birth by woman and the womb, and sucked the breast. for He did not, as some fancy, become man only in appearance, but He manifested Himself as in reality that which we are who follow the laws of nature, and supported Himself by food, though Himself giving life to the world.
54 Jerome introduces this citation from the Commentary of Hippolytus on Genesis in these terms: "Since, then we promised to add what that (concerning Isaac and Rebecca, Gen. xxvii.) signifies figuratively, we may adduce the words of the martyr Hippolytus, with whom our Victorinus very much agrees: not that he has made out everything quite fully, but that he may give the reader the means for a broader understanding of the passage."
61 This word "man" agrees ill, not only with the text in Galatians, but even with the meaning of the writer here; for he is treating, not of a mediator between "two" men, but between "God and men." Migne.
63 A fragment from the tractate of Hippolytus, On the Sorceress (ventriloquist), or On Saul and the Witch, 1 Sam. xxviii. From the Vatican ms.. cccxxx, in Allat., De Engastr., edited by Simon, in the Acts of the Martyrs of Ostia, p. 160, Rome, 1795.
65 [This passage is the scandal of commentators. As I read it, the Lord interfered, surprising the woman and horrifying her. The soul of the prophet came back from Sheol, and prophesied by the power of God. Our author misunderstands the Hebrew plural.]
67 [i.e., Samuel prepares for the Christian era, introducing the "schools of the prophets," and the synagogue service, which God raised up David to complete, by furnshing the Psalter. Compare Acts iii. 24, where Samuel's position in the "goodlv fellowship" is marked. See Payne Smith's Prophecyy a Preparation for Christ.]
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