60 See Curtius, x. 10. That Alexander himself divided his kingdom is asserted by Josephus Gorionides (iii.) and Cyril of Jerusalem ( Catech., 4, De Sacra Scriptura) and others.
61 For omwj = nevertheless, Gudius suggests wmoj = savage.
68 [Deserving of especial note. Who could have foreseen the universal spirit of democracy in this century save by the light of this prophecy? Comp. 2 Tim. iii. 1-3.]
71 For upo pollwn Combefisius has upo lawn = by peoples.
75 For plasaj Gudius proposes agiasaj (sanctified) or kalesaj(called).
79 For anacurison others read anakaluyai = uncover.
81 [Note this token, that, with all his prudence, he identifies "Babylon" with Rome.]
83 ta akaqarta, for the received akaqartothtoj.
84 kai parestai, for the received kaiper esti.
87 ekollhqhsan, for the received hkolouqhsan.
88 agorasei, for the received agorazei.
89 amwmon, omitted in the received text.
90 kai tragouj, omitted in the received text.
91 apwleto, for the received aphlqen.
92 ploutisantej, for the received plouthsantej.
93 piothtoj, for the received timiothtoj.
94 kai oi aggeloi, which the received omits.
96 diaqhsei = will make; others, dunamwsei = will confirm.
102 It was a common opinion among the Greeks, that the Baptist was Christ's forerunner also among the dead. See Leo Allatius, De libris Eccles. Graecorum, p. 303.
103 Or it may be, "Malachi, even the messenger." Aggelou is the reading restored by Combefisius instead of Aggaiou. The words of the angel in Luke i. 17 (" and the disobedient to the wisdom of the just ") are thus inserted in the citation from Malachi; and to that Hippolytus may refer in the addition "and the angel." Or perhaps, as Combefisius rather thinks, the addition simply refers to the meaning of the name Malachi, viz., messenger.
109 The text is simply kai ton met auton = the false prophet after him. Gudius and Combefisius propose as above, kai auton te kai ton met auton, or met autou = him and the false prophet with him.
110 pureia = censers, incense-pans, or sacrificial tripods.This offering of incense was a test very commonly proposed by the pagans to those whose religion they suspected.
111 [Not referred to as Scripture, but as authentic history.]
114 Teitan. Hippolytus here follows his master Irenaeus, who in his Contra Haeres., v. go, § 3, has the words," Titan...et antiquum et fide degnum et regale...nomen" = Titan... both an ancient and good and royal... name. [See this series, vol. i. p. 559.]
115 /Eanqaj, mentioned also by Irenaeus in the passage already referred to.
116 proefqhmen, the reading proposed by Fabricius instead of proefhmen.
118 [Let us imitate the wisdom of our author, whose modest commentary upon his master Irenaeus cannot be too much applauded. The mystery, however, does seem to turn upon something in the Latin race and its destiny.]
126 Quoted already in chap. xv. as from one of the prophets.
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