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98 Or, "in reference to" (Bunsen).
99 Or, "have been adduced" (Miller).
100 See [ut supra] Irenaeus, i. 26; [ut supra] Tertullian, Praescript., c. xlv.; Epiphanius, Haer., c. xxv.; Eusebius, Hist. Ecclesiast., iii. 29; Theodoret, Haer. Fab., i. 15; and St. Augustine, Haer., c.v. [But see Clement, vol. ii. p. 373 this series.]
101 [He understands that the seven (Acts vi. 5) were deacons. Bunsen, i. p.97.]
102 Or."knowledge." Bunsen suggests brwsewj, as translated above.
104 Irenaeus, i. 27; Eusebius (who here gives Irenaeus' Greek), Hist. Ecclesiast., iv. 2; Epiphanius, c. xli.; Theodoret, Haer. Fab., i. 24; and Philastrius, i. xliv.
105 Hippolytus follows Irenaeus but introduces some alterations.
106 Antiqeseij. This is the emendation proposed by tbe Abbe Cruice. The textual reading is antiparaqeseij(comparisons).
107 See [ut supra, p.,353], Tertullian, Praescript., c. li., and Epiphanius, Haer., c. xliii.
108 See (vol. iii. p, 257 ) Tertullian, Praescript., c. xxx.; Eusebius, Hist. Ecclesiast., v, 13; Epiphanius, Haer., c. xliv.; Theodoret, Haer. Fab., i. 25: and St. Augustine, Haer., c. xxiv.
109 Fanerwsesi. Miller's text reads Fanerwj, the error of which is obvious from Tertullian's Praescript., c. xxx. Cruice considers tne word to signify the title of a work written by Apelles.
1 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 Irenaeus. The rest is probably from original sources.
3 [Note the honour uniformly rendered to the Holy Scriptures by the Fathers.]
4 Matt. vii. 3, 4; Luke vi. 41, 42.
5 See [vol i. p. 526] Irenaeus v. r; Theodoret, Haer, Fab., v. encl [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.
6 Miller's text reads papeinon(lowly), but this is obviously untenable. Duncker alters it into apeiron(infinite), and joins tapeinwith the word following. He renders the passage thus: "but infin in power-a lowly magnitude." Cruice strikes out the word tapeinand renders the passage thus: "but infinite in power, a magniti incalculable in bulk." The above rendering seems to convey Hpolytns' meaning.
7 Or," the Lord came in search of fruit" (Roeper). The read. followed in the translation agrees with the scriptural account; see Luke xiii. 7.
8 Matt. xxi. 19, 20; Mark xi. 13, 14, 2, 2.
10 Matt. xiii. 3-8; Mark iv. 3-8; Luke viii. 5-8.
11 The word Mary seems interpolated. Miller's text reads it after en mesothti. 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."
12 To asfalej: Cruice reads, on the authority of Bernays, afelej, i.e., the simplicity.
16 The Docetae here attempted to substantiate their system from Scripture by a play upon words.
17 The Greek word for soul is derived from the same root as that for refrigeration.
18 These words are spoken of the wile of Job, as the feminine form, planhtijand latrij, proves. They have been added from apocryphal sources to the Greek version (ii. 9), but are absent from the English translation. The passage stands thus: kai egw planhtij kai latrij topon ek topou perierxomenh kai oikian ec oikiaj. The Abbe Cruice refers to St. Chrysostom's Hom. de Statuis[voL ii. p. 139, opp. ed Migne. not textually quoted.]
21 Miller reads, "of the third Aeon."
22 The Abbe Cruice considers that the mention of the period of our Lord's birth has accidentally dropt out of the ms.. here. See book vii. chap. xix.
26 What is given here by Hippolytus respecting Monoimus is quite new. The only writer that mentions him is Theodoret, Haer. Fab., i. 18. [See Bunsen, vol. i. p. 103.]
28 Or, "kinglessly," which has no meaning here. Miller therefore alters abasileutwjinto aboulhtwj.
30 The plagues, being transformations, were no doubt considered symbols of creation, in accordance with the view of the ancient philosophers, that creation itself brought nothing into existence, but simply altered the disposition of already existing elements. [Gen. i. 2. See Dr. Chalmers' Astronomical Discources.]
31 It is very much after this allegorical mode that Philo Judxus interprets the Mosaic law and history.
32 [Exod. xii. 17. Comp. 1 Cor. v. 7, 8.]
35 See [vol. i. pp. 353, 457. But see his works, vol. ii. p. 6r, this series]; Irenaeus, i. 28; Eusebius, Hist. Ecclesiast., iv. i6, v. i3; Epiphanius, Haer., xlvi.: Jerome, Vir. Illustr., c. xxix.; and Theodoret, Haer. Fab., i. 20.