Sophia Scriptura

Further fragments and homilies 1.1–3.15

Hippolytus of Rome · Further fragments and homilies · ca. 200–235 · Rome · 17 passages

Authorship disputed: Greek fragments transmitted under Hippolytus's name in catenae and in Theodoret's Eranistes, and three homilies of doubtful authorship (Theophany, Lazarus, and the Pascha fragments of the Nicetas catena); Achelis (1897) separates genuine, doubtful and spurious pieces, and the OCR headings record which. Only Greek text is staged: pieces preserved only in Syriac, Arabic, Armenian, Ethiopic, Coptic or Latin are not.

Greek text: Achelis, GCS 1 (Greek text: H. Achelis, GCS 1 (1897); OCR made for this site).English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 1

1.1Achelis GCS 1:123

Ζητεῖται εἰ ἀνῆλθε Σαμουὴλ διὰ τῆς ἐγγαστριμύθου ἢ οὔ. καὶ εἰ μὲν δῶμεν ὅτι ἀνῆλθεν, τὰ ψευδῆ συνιστῶμενʼ πῶς γὰρ ἠδύνατο δαίμων ψυχήν, οὐ λέγω δικαίου μόνον, ἀλλὰ καὶ τοῦ τυχόντος, τὴν ἀπελθοῦσαν, ἣν οὐκ ἤδει ποῖ διάγει, καλέσαι; ALLA, φησίν,,πῶς οὖν ἡ γυνὴ ἐπτοήθη, καὶ παρὰ τὸ ἔθος εἶδεν ἀνιόντας ἀνθρώπους; εἰ γὰρ μὴ παρὰ τὸ ἔθος εἶδεν, οὐκ ἂν εἶπεν θεοὺς ἀναβαίνοντας ἐκ τῆς γῆς ἐγὼ ὁρῶ ἕνα ἐκάλεσεν, καὶ πῶς ἀνῆλθον πολλοί; τί οὖν; ὅλων τῶν φανέντων φαμὲν ἀνελθεῖν τὰς ψυχάς, καὶ ταύτας παρὰ τῆς γυναικὸς μὴ κληθείσας, ἢ ἐκείνων φαντασία τὰ δρώμενα; οὐκοῦν κοὼὰ τοῦτος.,πῶς, φησίν, ἐπιγνοὺς Σαοὺλ προσεκύνησεν; ἀλλὰ Σαοὺλ οὐκ εἶδεν, ἀλλ᾿ ἀκούσας παρὰ τῆς γυναικός. ὁπερ ἔβλεπεν, σχῆμα τῶν ἀνιόντων ἑνὸς καὶ ἐπιγνοὺς ὡς Σαμονήλ, τοιούτῳ ἐχρᾶτο. προσεχύνησεν. οὐδὲν δὲ τῷ δαίμονι μορφῶσαι, ὅπερ ἤδει, σχῆμα τοῦ Σαμουήλ. οστῶς οὖν προεῖπεν, φησίν, τὰ μέλλοντα συμβαίνειν τῷ Σαούλ, καὶ τῷ Ἰωνάθαν ἐν ταὐτῷ κακά; τὸ μὲν τέλος προεῖπε τοῦ πολέμου, ὡς Σαοὺλ ἡττηθήσεται, στοχασαμένη ἀπὸ τῆς περὶ αὐτὸν ὀργῆς τοῦ θεοῦ. ὐσανεὶ ἰατρὸς ὁ μὴ ἀκριβῆ τῆς ἐπιστήμης ἔχων τὴν γνῶσιν, ἀπεγνωσμένον ἀρρῶστον θεασάμενος, εἴπῃ τούτου τὸν θάνατον, περὶ τὴν ὥραν σφαλλόμενος, οὕτω καὶ ὁ δαίμων ἀπὸ τῶν ἔργων τοῦ Σαούλ, καὶ αὐτοῦ τοῦ ἐγχειρήματος τῆς ἐγγαστριμύθου, εἰδὼς τοῦ θεοῦ τὴν ὀργήν, προλέγει τὴν ἧτταν ὁμοῦ καὶ τὸν θάνατον. περὶ τὴν ἡμέραν τοῦ θανάτου σφαλείς.

Zēteitai ei anēlthe Samouēl dia tēs engastrimythou ē ou. kai ei men dōmen hoti anēlthen, ta pseudē synistōmenʼ pōs gar ēdynato daimōn psychēn, ou legō dikaiou monon, alla kai tou tychontos, tēn apelthousan, hēn ouk ēdei poi diagei, kalesai? ALLA, phēsin,,pōs oun hē gynē eptoēthē, kai para to ethos eiden aniontas anthrōpous? ei gar mē para to ethos eiden, ouk an eipen theous anabainontas ek tēs gēs egō horō hena ekalesen, kai pōs anēlthon polloi? ti oun? holōn tōn phanentōn phamen anelthein tas psychas, kai tautas para tēs gynaikos mē klētheisas, ē ekeinōn phantasia ta drōmena? oukoun koōa toutos.,pōs, phēsin, epignous Saoul prosekynēsen? alla Saoul ouk eiden, all᾿ akousas para tēs gynaikos. hoper eblepen, schēma tōn aniontōn henos kai epignous hōs Samonēl, toioutǭ echrato. prosechynēsen. ouden de tǭ daimoni morphōsai, hoper ēdei, schēma tou Samouēl. ostōs oun proeipen, phēsin, ta mellonta symbainein tǭ Saoul, kai tǭ Iōnathan en tautǭ kaka? to men telos proeipe tou polemou, hōs Saoul hēttēthēsetai, stochasamenē apo tēs peri auton orgēs tou theou. ysanei iatros ho mē akribē tēs epistēmēs echōn tēn gnōsin, apegnōsmenon arrōston theasamenos, eipę̄ toutou ton thanaton, peri tēn hōran sphallomenos, houtō kai ho daimōn apo tōn ergōn tou Saoul, kai autou tou encheirēmatos tēs engastrimythou, eidōs tou theou tēn orgēn, prolegei tēn hēttan homou kai ton thanaton. peri tēn hēmeran tou thanatou sphaleis.

The question is asked whether Samuel came up through the medium or not. If we grant that he came up, we establish what is false. For how could a demon call up a soul, I do not say of a righteous man only, but of anyone at all, once it had departed, when it did not know where the soul dwells? “But,” he says, “how then was the woman terrified, and saw, contrary to custom, men coming up? For if she had not seen something contrary to custom, she would not have said, I see gods coming up out of the earth. She called one; how did many come up?” What then? Do we say that the souls of all who appeared came up, and these not called by the woman, or that what was seen was an apparition of them? But this too is idle. “How,” he says, “did Saul recognize him and do obeisance?” But Saul did not see; rather, hearing from the woman what she saw, the figure of one of those coming up, and recognizing it as Samuel, he treated it as such and did obeisance. And it is nothing for the demon to shape the figure of Samuel, which he knew. “How then,” he says, “did he foretell the evils that were to befall Saul and Jonathan at the same time?” He foretold the end of the war, that Saul would be defeated, conjecturing it from God's anger against him. Just as a physician who lacks exact knowledge of his science, seeing a patient given up for lost, may foretell his death while mistaken about the hour, so the demon too, knowing God's anger from Saul's deeds and from his very attempt to consult the medium, foretells the defeat together with the death, while mistaken about the day of the death.

1 Sam 28:11–19 (allusion, high confidence) · 1 Sam 28:13 (quotation, high confidence)

Notes and citation

Summary: On 1 Sam 28: Samuel did not truly come up at Endor; a demon showed his likeness and, guessing from God's anger, foretold Saul's defeat and death.

  • Achelis prints this piece (from Vat. gr. 330, ascribed to Hippolytus in the margin) as a spurious fragment; its ascription is doubtful. Text: Tesseract OCR of Achelis (GCS 1, 1897); obvious OCR junk is removed by logged corrections, other misreadings are translated by sense.
  • ‘The medium’ renders ἐγγαστρίμυθος, the LXX term for the woman of Endor. ‘He says’ introduces the objections of an opponent.

Cite (SBL): Hippolytus, Frag. 2 1.1 (Achelis GCS 1:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-1-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

Chapter 2

2.1Achelis GCS 1:136

Ἡ βίβλος τῶν ψαλμῶν καινὴν διδασκαλίαν περιέχει, μετὰ τὴν ΔἋωσέως νομοθεσίαν, χαὶ ὅτι δευτέρα μετὰ τὴν Ιωσέως γραφὴν διδεσκαλ ικὴ βίβλ ος τυγχάνει. μετὰ γοῦν τὴν Μωσέως καὶ Ἰησοῦ τελευτὴν καὶ μετὰ τοὺς κριτὰς Δαυὶδ γενόμενος, οὐσανεὶ τοῦ σωτῆρος αὐτὸς χρηματίσαι πατὴρ καταξιωθείς, καινὸν τρόπον τὸν τῆς ψαλμοδίας πρῶτος Ἑβραίοις παρέδονκεν, δὲ ἧς ἀναιρεῖ μὲν τὰ παρὰ Moon περὶ θυσιῶν νενομοθετημένα, καινὸν δὲ τὸν δ ὕμνον καὶ ἀλαλαγμῶν τρόπον τῆς τοῦ θεοῦ λατρείας εἰσάγει καὶ ἄλλα δὲ πλεῖστα τὸν δίωσέως νόμον ἐπαναβεβηκότα δ ὅλης αὐτοῦ τῆς πραγματείας διδάσκει.

Hē biblos tōn psalmōn kainēn didaskalian periechei, meta tēn DAōseōs nomothesian, chai hoti deutera meta tēn Iōseōs graphēn dideskal ikē bibl os tynchanei. meta goun tēn Mōseōs kai Iēsou teleutēn kai meta tous kritas Dauid genomenos, ousanei tou sōtēros autos chrēmatisai patēr kataxiōtheis, kainon tropon ton tēs psalmodias prōtos Hebraiois paredonken, de hēs anairei men ta para Moon peri thysiōn nenomothetēmena, kainon de ton d hymnon kai alalagmōn tropon tēs tou theou latreias eisagei kai alla de pleista ton diōseōs nomon epanabebēkota d holēs autou tēs pragmateias didaskei.

The book of Psalms contains new teaching after the legislation of Moses, and it is the second book of teaching after the writing of Moses. For after the death of Moses and Joshua, and after the judges, David arose, who was deemed worthy to be called, as it were, the father of the Savior himself; and he first delivered to the Hebrews a new manner of psalmody, by which he abolishes the ordinances of Moses concerning sacrifices and introduces a new manner of worshiping God by hymn and jubilant shout; and throughout his whole work he teaches very many other things that go beyond the law of Moses.

Notes and citation

Summary: The Psalms are the second book of teaching after Moses, in which David introduced a new worship by hymns that goes beyond the sacrificial law.

  • The catena heads this piece ‘Hippolytus, bishop of Rome, argument of the commentary on the Psalms’; Achelis prints it as the first piece of a Greek introduction to the Psalms that he regards as spurious (a compilation).

Topics: Scripture and canon

Cite (SBL): Hippolytus, Frag. 2 2.1 (Achelis GCS 1:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-2-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

Chapter 3

3.1Achelis GCS 1:146

Οὗτος 6 προελθὸν εἰς τὸν κόσμον, θεὸς καὶ ἄνθρωπος ἐφανερώθη. χαὶ τὸν μὲν ἄνθρωπον αὐτοῦ εὐχόλοως ἐστὶ γοεῖν, ὅτε πεινᾷ, καὶ κοπιᾷῷ, καὶ κάμνων διψᾷ, καὶ δειλιῶν φεύγει, καὶ προσευχόμενος λυπεῖται, κεὰ ἐπὶ προσκεφαλαίου καθεύδει, καὶ ποτήριον πάθους παραιτεῖται, καὶ ἀγωνιῶν ἱδροῖ, καὶ ὑπ᾿ ἀγγέλου δυναμοῦται, καὶ ὑπὸ Ἰούδα παραδίδοται, κεὰ ἀτιμάζεται ὑπὸ Καϊάφα, καὶ ἀπὸ Ἡρώδου ἐξουθεγεῖται, μαστίζεταί τε ὑπὸ Πιλάτου, καὶ ὑπὸ στρατιωτῶν παίζεται, καὶ ὑπὸ Ἰουδαίων ξύλῳ προσπήγνυται, καὶ πρὸς πατέρα βοῶν παρατίθεται τὸ πνεῦμα, καὶ κλίνων κεφαλὴν ἐκπνεῖ, καὶ πλευρὰν λόγχῃ νύσσεται, καὶ σινδόνι ἑλισσόμενος ἐν μνημείῳ τίθεται, καὶ τριήμερος ὑπὸ πατρὸς ἀνίσταται. τὸ δὲ θεϊῖχὸν αὐτοῦ πάλιν φανερῶς ἐστιν ἰδεῖν, ὁτε ὑπʼ ἀγγέλων προσκυνεῖται, καὶ θεωρεῖται ὑπὸ ποιμένων, καὶ προσδοκᾶται ὑπὸ Συμεών, καὶ ὑπὸ Ἄννης μαρτυρεῖται, καὶ ζητεῖται ὅ ὑπὸ μάγων, καὶ σημαίνεται δι ἀστέρος, καὶ ὕδωρ ἐν γάμοις οἶνον ἀπεργάζεται, καὶ θαλάττῃ ὑπὸ βίας ἀνέμων κινουμένῃ ἐπιτιμᾷ, καὶ ἐπὶ θαλάσσης περιπατεῖ, καὶ τυφλὸν ἐκ γεννητῆς ὁρᾶν ποιεῖ, καὶ γνεχρὸν Λάζαρον τετραήμερον ἀνιστῷ, καὶ ποικίλας δυνάμεις τελεῖ, καὶ ἁμαρτίας ἀφίησιν, καὶ ἐξουσίαν δίδωσι μαθηταῖς. σηπεδόνα φύσαν. ὁ γὰρ ἁμαρτήσας καὶ ἐξομολογούμενός φῆσι προῦοζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μου. ὃ δὲ κύριος ἀναμάρτητος ἣν, ἐκ τῶν..ἀσήπτων ξύλων τὸ κατὰ ἄνθροωπον, τουτέστιν ἐκ τῆς παρθένου καὶ τοῦ ἁγίου πνεύματος, ἔσωθεν καὶ ἔξωθεν τοῦ λόγου τοῦ θεοῦ οἷα καθαρωτάτῳ χρυσίῳ περικεκαλυμμένος. τὰ τοιαῦτα λαμβάνειν πάθη. τῷ γὰρ ἀναμαρτήτως βεβιωκότι οὐ σχότος ἐστίν, οὐ σκώληξ, οὐ γέεννα, οὐ πῦρ, οὐκ ἄλλο τι τῶν φοβερῶν ὀνομάτων TE καὶ πραγμάτων ὡς οὐδὲ τοῖς Ἑβραίοις αἱ Αἰγύπτιαι πληγαί, οἱ λεπτοὶ σχινίπες ἐκεῖνοι. οἱ τοῖς ἀφανέσιν ἀλγύνοντες δήγμασιν, ἡ ὀδυνηρῶς διὰ τοῦ δήγματος ἐμφυομένη τῷ σώματι κυνόμυια. οἱ ἄνωθεν πρηστῆρες τοῖς τῆς χαλάζης λίθοις συγκαταπίπτοντες, ἡ ὑπὸ τῶν ἀκρίδων καταφθειρομένη γεωπονία, ὃ μελαινόμενος ἀήρ, τὰ ἄλλα. Πρόχειται δὲ τῷ θεῷ γεωργεῖν μὲν τὴν ἀληθινὴν ἄμπελον, ἀποχτεῖναι δὲ τὴν Αἰγυπτίαν, φειδομένῳ τῶν μελλόντων ἐσθίειν σταφυλὴν χολῆς, καὶ πίνειν θυμὸν ἀσπίδων ἀνίατον. ἀναιρεῖται δὲ καὶ συχάμινος Αἰγυπτία, οὐ μὴν ἐκείνη ἐφʼ ἣν ἀναβαίνει Ζακχαῖος, ἵνα δυνηθῇ ἰδεῖν μου τὸν χύριον. καὶ διαφθείρονται καρποὶ Alyvπτιοι, ἔργα σαρχός, οὐ μὲν ὁ τοῦ πνεύματος καρπός, ἀγάπη, χαρά, εἰρήνη. δύναται μέντοι τά ποτε ἀλλοτρία γενέσθαι αὐτοῦ κτήματα, ὡς τὰ Ιαβὰν τοῦ Ἰακώβ, καὶ ἀνάπαλιν, τῶν γοῦν προβάτων ὅσα Ἰακὼβ > 5 ᾿ IC -ἰ ἰῷ = ἀπεδοκίμασεν, ἐχαρίσατο τῷ Πσαῦ. ὁρα γοῦν μήποτε ἐκ τῆς ποίμνης ς ʼ 5 νὰ Ὁ - - - μὰ. x εὐρισκόμενος Πισοῦ ὁταν πέμπηται δῶρα τῷ Πσαῦ ἐκλεγῇῆς καὶ ὡς 322 x. 2.2 ΖΦ - 5 μ᾿ ἀδόκιμος χαὶ ἀνάξιος τοῦ πνευματικοῦ Ἰακώβ, ἐκπεμφθῆῇς πρὸς τὸν ς = ʼ - ς ος ʼ a ʼ c \ \ \ Πσαῦ. χτηνὴη Χριστοῦ οἱ ἀπλούστεροι, οὺς σωζει ὁ θεὸς κατὰ TO ἀνθρώπους χαὶ κτήνη σώζεις κύριε, κτήνη Αἰγυπτίων οἱ ἀλογίᾳ τῇ ἀθέῳ διδασκαλίᾳ συγκατατιθέμενοι, ἃ καὶ χαλαζοῦνται, καὶ AlyvATIOL μὲν ὅσα ἔχουσι τῷ πυρὶ παραδίδοται, ᾿Αβραὰμ δὲ τὰ ὑπάρχοντα τῷ ᾿Ισαὰκ ἔδωκεν.

Houtos 6 proelthon eis ton kosmon, theos kai anthrōpos ephanerōthē. chai ton men anthrōpon autou eucholoōs esti goein, hote peiną, kai kopiąǭ, kai kamnōn dipsą, kai deiliōn pheugei, kai proseuchomenos lypeitai, kea epi proskephalaiou katheudei, kai potērion pathous paraiteitai, kai agōniōn hidroi, kai hyp᾿ angelou dynamoutai, kai hypo Iouda paradidotai, kea atimazetai hypo Kaïapha, kai apo Hērōdou exouthegeitai, mastizetai te hypo Pilatou, kai hypo stratiōtōn paizetai, kai hypo Ioudaiōn xylǭ prospēgnytai, kai pros patera boōn paratithetai to pneuma, kai klinōn kephalēn ekpnei, kai pleuran lonchę̄ nyssetai, kai sindoni helissomenos en mnēmeiǭ tithetai, kai triēmeros hypo patros anistatai. to de theïichon autou palin phanerōs estin idein, hote hypʼ angelōn proskyneitai, kai theōreitai hypo poimenōn, kai prosdokatai hypo Symeōn, kai hypo Annēs martyreitai, kai zēteitai ho hypo magōn, kai sēmainetai di asteros, kai hydōr en gamois oinon apergazetai, kai thalattę̄ hypo bias anemōn kinoumenę̄ epitimą, kai epi thalassēs peripatei, kai typhlon ek gennētēs horan poiei, kai gnechron Lazaron tetraēmeron anistǭ, kai poikilas dynameis telei, kai hamartias aphiēsin, kai exousian didōsi mathētais. sēpedona physan. ho gar hamartēsas kai exomologoumenos phēsi prouozesan kai esapēsan hoi mōlōpes mou apo prosōpou tēs aphrosynēs mou. ho de kyrios anamartētos hēn, ek tōn..asēptōn xylōn to kata anthroōpon, toutestin ek tēs parthenou kai tou hagiou pneumatos, esōthen kai exōthen tou logou tou theou hoia katharōtatǭ chrysiǭ perikekalymmenos. ta toiauta lambanein pathē. tǭ gar anamartētōs bebiōkoti ou schotos estin, ou skōlēx, ou geenna, ou pyr, ouk allo ti tōn phoberōn onomatōn TE kai pragmatōn hōs oude tois Hebraiois hai Aigyptiai plēgai, hoi leptoi schinipes ekeinoi. hoi tois aphanesin algynontes dēgmasin, hē odynērōs dia tou dēgmatos emphyomenē tǭ sōmati kynomuia. hoi anōthen prēstēres tois tēs chalazēs lithois synkatapiptontes, hē hypo tōn akridōn kataphtheiromenē geōponia, ho melainomenos aēr, ta alla. Procheitai de tǭ theǭ geōrgein men tēn alēthinēn ampelon, apochteinai de tēn Aigyptian, pheidomenǭ tōn mellontōn esthiein staphylēn cholēs, kai pinein thymon aspidōn aniaton. anaireitai de kai sychaminos Aigyptia, ou mēn ekeinē ephʼ hēn anabainei Zakchaios, hina dynēthę̄ idein mou ton chyrion. kai diaphtheirontai karpoi Alyvptioi, erga sarchos, ou men ho tou pneumatos karpos, agapē, chara, eirēnē. dynatai mentoi ta pote allotria genesthai autou ktēmata, hōs ta Iaban tou Iakōb, kai anapalin, tōn goun probatōn hosa Iakōb > 5 ᾿ IC -i iǭ = apedokimasen, echarisato tǭ Psau. hora goun mēpote ek tēs poimnēs s ʼ 5 na Ho - - - ma. x euriskomenos Pisou hotan pempētai dōra tǭ Psau eklegę̄ēs kai hōs 322 x. 2.2 ZPh - 5 m᾿ adokimos chai anaxios tou pneumatikou Iakōb, ekpemphthēę̄s pros ton s = ʼ - s os ʼ a ʼ c \ \ \ Psau. chtēnēē Christou hoi aplousteroi, ous sōzei ho theos kata TO anthrōpous chai ktēnē sōzeis kyrie, ktēnē Aigyptiōn hoi alogią tę̄ atheǭ didaskalią synkatatithemenoi, ha kai chalazountai, kai AlyvATIOL men hosa echousi tǭ pyri paradidotai, ᾿Abraam de ta hyparchonta tǭ ᾿Isaak edōken.

This one, coming forth into the world, was manifested as God and man. And it is easy to perceive his manhood when he hungers and toils, and being weary thirsts, and in fear flees, and in prayer is grieved, and sleeps on a pillow, and begs to be spared the cup of suffering, and in agony sweats, and is strengthened by an angel, and is betrayed by Judas, and is dishonored by Caiaphas, and set at nought by Herod, and scourged by Pilate, and mocked by soldiers, and fixed to the wood by the Jews, and crying to the Father commits his spirit, and bowing his head breathes his last, and has his side pierced with a lance, and wrapped in linen is laid in a tomb, and on the third day is raised by the Father. And his divinity in turn can plainly be seen when he is worshiped by angels, and beheld by shepherds, and awaited by Simeon, and attested by Anna, and sought by magi, and signified by a star, and at a wedding turns water into wine, and rebukes the sea stirred by the violence of the winds, and walks on the sea, and makes one blind from birth see, and raises Lazarus dead four days, and performs various mighty works, and forgives sins, and gives authority to disciples. [b] … producing corruption. For the one who has sinned and confesses says: “My wounds stank and festered because of my foolishness.” But the Lord was without sin, of incorruptible wood as regards his manhood, that is, of the Virgin and the Holy Spirit, covered within and without by the Word of God as with purest gold. [c] … to receive such sufferings. For to one who has lived without sin there is no darkness, no worm, no Gehenna, no fire, nor any other of the fearful names and things; just as the Egyptian plagues did not touch the Hebrews: those fine gnats that pain with unseen bites, the dog-fly that fastens painfully on the body by its bite, the fiery blasts from above falling with the stones of hail, the husbandry destroyed by the locusts, the darkened air, and the rest. God's purpose is to tend the true vine and to kill the Egyptian one, sparing those who are to eat the grape of gall and drink the incurable venom of asps. The Egyptian sycamore too is destroyed, not, however, that on which Zacchaeus climbs so that he may see my Lord. And the Egyptian fruits are destroyed, the works of the flesh, but not the fruit of the Spirit, love, joy, peace. Yet what were once foreign possessions can become his, as Laban's became Jacob's, and the reverse: of the sheep, those that Jacob rejected he gave to Esau. See, then, that, though found in the flock of Jesus, you are not chosen out when gifts are sent to Esau and sent off to Esau as rejected and unworthy of the spiritual Jacob. Christ's cattle are the simpler ones, whom God saves according to “Men and cattle you will save, O Lord”; the cattle of the Egyptians are those who by irrationality assent to godless teaching, which are also struck with hail; and the Egyptians' possessions are given over to the fire, but Abraham gave his possessions to Isaac.

Textual problem in this passage: see the notes.

Ps 2:7 (allusion, medium confidence) · Ps 38:5 (37:6 LXX) (quotation, high confidence) · Exod 25:10–11 (allusion, medium confidence) · Ps 78:45–48 (77:45-48 LXX) (allusion, high confidence) · Deut 32:32–33 (allusion, high confidence) · Luke 19:4 (allusion, high confidence) · Gal 5:22 (quotation, high confidence) · Ps 36:6 (35:7 LXX) (quotation, high confidence) · Gen 25:5 (allusion, high confidence) · Luke 22:43–44 (allusion, high confidence) · John 2:9 (allusion, high confidence)

Notes and citation

Summary: Three Psalm fragments run together: Christ's manhood and divinity shown in the Gospel events (Ps 2); the Lord as the ark of incorruptible wood overlaid with gold (Ps 23); and the plagues of Egypt as figures of the punishment that does not touch the sinless (Ps 78).

  • The staged text runs together three fragments of Hippolytus on the Psalms, with lines lost between them in the OCR: on Ps 2:7 (from the exposition of the second psalm); a fragment on the ark, on Ps 23 (its opening is lost); and one on Ps 78:45–48 (its opening is lost). The starts of the second and third are marked [b] and [c].
  • ‘Of incorruptible wood’ refers to the ark of the covenant (Exod 25:10–11), a type of Christ's body.

Topics: Christology

Cite (SBL): Hippolytus, Frag. 2 3.1 (Achelis GCS 1:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.2Achelis GCS 1:150

᾿Ανωνύμου. Ἔλεγέν τις τῶν παλαιῶν, ζῶντας εἰς Αιδου κατέ τοὺς κατήχησιν τῶν θείων παιδευμάτων ἔχοντας τῶν τῆς ζωῆς λόγων νεκρός....

᾿Anōnymou. Elegen tis tōn palaiōn, zōntas eis Aidou kate tous katēchēsin tōn theiōn paideumatōn echontas tōn tēs zōēs logōn nekros....

Anonymous. One of the ancients used to say that those go down alive into Hades who have instruction in the divine teachings but are dead to the words of life …

Ps 55:15 (54:16 LXX) (allusion, medium confidence)

Notes and citation

Summary: On Ps 55:15: those instructed in divine teaching but dead to the words of life go down alive into Hades.

  • The catena heads this fragment ‘Anonymous’; Achelis prints it among Hippolytus's fragments on the Psalms, but its ascription is uncertain. The OCR is garbled and the sense uncertain.

Cite (SBL): Hippolytus, Frag. 2 3.2 (Achelis GCS 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.3Achelis GCS 1:150

᾿Ἱνωνύμου. ἐνς͵ Ἐπεὶ δὲ ἐστί τις καιρὸς, ἐν ᾧ 6 μὲν δίκαιος χαρήσεται, οἱ δὲ ἁμαρτωλοὶ τὸ λεχθὲν περὶ αὐτῶν τέλος ἕξουσιν, εἰκότως ὁμολογεῖν πάντως προσήκει, καὶ ἀποφαίνεσθαι, ὅτι ἐστὶ θεὸς ἔφορος καὶ ἐπίὅχοπος τῶν ἐν ἀνθρώποις πραττομένων, κρίνον ἅπαντας τοὺς ἐν τῇ γῇ πολιτευσαμένους. ἐπιστῆσαι δὲ προσήκει, μήποτε ἡ μετὰ χεῖρας προφητεία. πᾶσα ἀκόλουθος οὖσα καὶ συνημμένη ταῖς πρὸ αὐτῆς. τὰ τέλη διαγράφῃ. ἐπίστησιν ὃ γραμματικός, τίνος ἕνεκεν ἐπεσημειώθη μοι τὸ διαγράφῃ ὑποτακτικῶς, ος δισταγμὸν ὑποφαίνων. οἶδας δὲ παάντος, OTL τὰ τῶν τοιούτων σχηματισμῶν εἰς ὑποτακτικὴν ἄναγχεσθαι μόνους γὰρ ἄγευστος φέρονται ἔχκλησιν τῶν τὰς περὶ Χριστοῦ προφητείας UELETOVTOW. καὶ δικαιοσύνην τῷ στόματι λαλούντων, μὴ μὴν παραδεξαμένων αὐτὸν ἐλθόντα, μηδὲ ἐπακουσάντων αὐτοῦ τῆς φωνῆς βοῶντος πρὸς αὐτοὺς καὶ λέγοντος,ὃ ἔχων ὦτα ἀκούειν ἀκουέτω. οἵτινες ὡμοίωσαν ἑαυτοὺς τῷ ὄφει, καὶ τὰ ὦτα αὐτῶν πεποιήκασιν ὡσεὶ ἀσπίδος κωφῆς. καὶ τὰ ἑξῆς τούτων εἰρημένα. ἔστιν ουν ἀληθῶς ὁ ἐπιμελόμενος τῶν δικαίων θεός, καὶ δικάζων μὲν αὐτοῖς ἀδικουμένοις ἐπὶ τῆς γῆς τιμωρούμενος δὲ τοὺς τολμῶντας αὐτοὺς ἀδικεῖν.

᾿Hinōnymou. ens͵ Epei de esti tis kairos, en hǭ 6 men dikaios charēsetai, hoi de hamartōloi to lechthen peri autōn telos hexousin, eikotōs homologein pantōs prosēkei, kai apophainesthai, hoti esti theos ephoros kai epiochopos tōn en anthrōpois prattomenōn, krinon hapantas tous en tę̄ gę̄ politeusamenous. epistēsai de prosēkei, mēpote hē meta cheiras prophēteia. pasa akolouthos ousa kai synēmmenē tais pro autēs. ta telē diagraphę̄. epistēsin ho grammatikos, tinos heneken epesēmeiōthē moi to diagraphę̄ hypotaktikōs, os distagmon hypophainōn. oidas de paantos, OTL ta tōn toioutōn schēmatismōn eis hypotaktikēn ananchesthai monous gar ageustos pherontai echklēsin tōn tas peri Christou prophēteias UELETOVTOW. kai dikaiosynēn tǭ stomati lalountōn, mē mēn paradexamenōn auton elthonta, mēde epakousantōn autou tēs phōnēs boōntos pros autous kai legontos,ho echōn ōta akouein akouetō. hoitines hōmoiōsan heautous tǭ ophei, kai ta ōta autōn pepoiēkasin hōsei aspidos kōphēs. kai ta hexēs toutōn eirēmena. estin oun alēthōs ho epimelomenos tōn dikaiōn theos, kai dikazōn men autois adikoumenois epi tēs gēs timōroumenos de tous tolmōntas autous adikein.

Anonymous. Since there is a time in which the righteous will rejoice, while sinners will have the end spoken of them, it is altogether fitting to confess and declare that there is a God who oversees and watches over what is done among men, judging all who have lived on the earth. One should consider whether the present prophecy, being wholly consistent and connected with what precedes it, describes the end. … of those who studied the prophecies about Christ and spoke righteousness with their mouth, but did not receive him when he came, nor listened to his voice crying to them and saying, “He who has ears to hear, let him hear”; who made themselves like the serpent and made their ears like those of a deaf asp, and the rest said of them. Truly, then, there is a God who cares for the righteous, judging for them when they are wronged on earth, and punishing those who dare to wrong them.

Ps 58:11 (57:12 LXX) (allusion, high confidence) · Matt 11:15 (quotation, high confidence) · Ps 58:4 (57:5 LXX) (allusion, high confidence)

Notes and citation

Summary: On Ps 58:11: there is a God who judges on earth, vindicating the righteous and punishing those who, though they studied the prophecies, would not hear Christ.

  • Headed ‘Anonymous’ in the catena; ascription to Hippolytus uncertain.
  • A grammatical remark in the middle (on the subjunctive διαγράφῃ) is badly garbled in the OCR and is omitted from the translation (marked …).

Cite (SBL): Hippolytus, Frag. 2 3.3 (Achelis GCS 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-3). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.4Achelis GCS 1:150

. Διὸ καὶ μέχρι τῆς σήμερον ὁρῶντες τοὺς ὅρους καὶ κύχλῳ περιϊόντες πόρρωθεν ἵστανται...

. Dio kai mechri tēs sēmeron horōntes tous horous kai kychlǭ periïontes porrōthen histantai...

Therefore even to this day, seeing the borders and going round about, they stand far off …

Ps 59:6 (58:7 LXX) (allusion, medium confidence)

Notes and citation

Summary: On Ps 59:6: to this day they go round the borders and stand far off.

  • A short fragment; its ascription to Hippolytus is uncertain. It probably refers to the Jews' exclusion from Jerusalem.

Cite (SBL): Hippolytus, Frag. 2 3.4 (Achelis GCS 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-4). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.5Achelis GCS 1:150

᾿Ινωνύμου. Οὐχέτι οὖν βασιλεὺς οὐδὲ ἀρχιερεὺς οὐδὲ προφήτης, ἀλλʼ οὐδὲ γραμματεῖς καὶ Φαρισαῖοι καὶ Σαδδουκαῖοι παρʼ αὐτοῖς εἶσιν. οὐ

᾿Inōnymou. Oucheti oun basileus oude archiereus oude prophētēs, allʼ oude grammateis kai Pharisaioi kai Saddoukaioi parʼ autois eisin. ou

Anonymous. No longer, then, is there king or high priest or prophet among them, nor even scribes and Pharisees and Sadducees. Yet he does not …

Ps 59:11 (58:12 LXX) (allusion, medium confidence)

Notes and citation

Summary: On Ps 59:11: the Jewish people no longer has king, high priest, prophet, scribes, Pharisees or Sadducees.

  • Headed ‘Anonymous’ in the catena; ascription uncertain. The sentence continues in the next staged fragment.

Cite (SBL): Hippolytus, Frag. 2 3.5 (Achelis GCS 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-5). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.6Achelis GCS 1:150

μὲν καὶ ἀποχτανθῆναί φησιν διὸ συνέστηκεν αὐτῶν τὸ γένος. καὶ τῶν παίδων ἡ διαδοχὴ πληθύνει. οὐ γὰρ ἀπεκτάνθησαν. οὐδʼ ἐξ ἀνθρώπῶν ἀπέσβησαν, ἀλλʼ εἰσὶ μὲν καὶ ὑφεστήκασινʼ οὕτω δὲ de καταβεβλημένοι καὶ κατενηνεγμένοι, ἣς πάλαι ἠξίωντο παρὰ θεῷ τιμῆς. ἀλλὰ καὶ Δὁιασκόρπισον αὐτούς, φησίν, EV τῇ δυνάμει σου΄. ὃ δὴ καὶ γέγονεν. [εἰς πᾶσαν γάρ τὴν γῆν διεσπαρμένοι τυγχάνουσιν, δουλεύοντες πανταχοῦ, καὶ τὰς ἐλαχίστους καὶ δουλοπρεπεῖς τέχνας, πάσας τε τὰς ἀπρεπεῖς μεθόδους ἕνεκα τοῦ πεινῶν μετερχόμενοι] εἰ γὰρ ἦσαν ἐξ ἀνθρώπων ἀφανισθέντες, μηδαμῆ μηδαμῶς ἐν ζῶσιν ὄντες, οὐκ ἂν εἶδον, φησίν, τὸν ἐμὸν λαόν, οὐδʼ ἂν ἔγνωσαν ἀνθοῦσαν τὴν ἐμὴν ἐκκλησίαν. διασκόρπισον τοίνυν αὐτοὺς ἁπανταχῆ γῆς, ἔνθα μέλλει καὶ ἡ ἐμὴ ἐκκλησία συνίστασθαιʼ ὅπως βλέποντες τὴν ὑπ ἐμοῦ θεμελιωοθεῖσαν ἐχκλησίαν, εἰς ζῆλον ἔρχοιντο θεοσεβείας. οὐχοῦν καὶ ταῦτα ὁ σωτὴρ ὑπὲρ αὐτῶν ηὔχετο.

men kai apochtanthēnai phēsin dio synestēken autōn to genos. kai tōn paidōn hē diadochē plēthynei. ou gar apektanthēsan. oudʼ ex anthrōpōn apesbēsan, allʼ eisi men kai hyphestēkasinʼ houtō de de katabeblēmenoi kai katenēnegmenoi, hēs palai ēxiōnto para theǭ timēs. alla kai Doiaskorpison autous, phēsin, EV tę̄ dynamei sou΄. ho dē kai gegonen. [eis pasan gar tēn gēn diesparmenoi tynchanousin, douleuontes pantachou, kai tas elachistous kai douloprepeis technas, pasas te tas aprepeis methodous heneka tou peinōn meterchomenoi] ei gar ēsan ex anthrōpōn aphanisthentes, mēdamē mēdamōs en zōsin ontes, ouk an eidon, phēsin, ton emon laon, oudʼ an egnōsan anthousan tēn emēn ekklēsian. diaskorpison toinyn autous hapantachē gēs, entha mellei kai hē emē ekklēsia synistasthaiʼ hopōs blepontes tēn hyp emou themeliōotheisan echklēsian, eis zēlon erchointo theosebeias. ouchoun kai tauta ho sōtēr hyper autōn ēucheto.

… say that they are to be killed; and so their race has survived and the succession of their children multiplies. For they were not killed, nor wiped out from among men, but they exist and remain; yet they are so cast down and brought low from the honor they once enjoyed with God. But also “Scatter them,” he says, “in your power”; which has indeed happened. [For they are scattered over the whole earth, serving everywhere and pursuing the lowest and slavish trades and every unseemly means because of hunger.] For if they had been wiped out from among men, not existing at all among the living, they would not have seen, he says, my people, nor known my church flourishing. Scatter them, then, everywhere on earth, where my church too is to be established, so that seeing the church founded by me they may come to zeal for godliness. So the Savior prayed this too on their behalf.

Ps 59:11 (58:12 LXX) (quotation, high confidence) · Rom 11:11 (echo, medium confidence)

Notes and citation

Summary: On Ps 59:11: the Jews were not destroyed but scattered among the nations, so that seeing the church they might be moved to zeal for godliness.

  • Continues the preceding fragment; ascription uncertain. The sentence in square brackets is bracketed in the edition; it is translated.
  • The passage reflects the author's view of the Jewish people and is translated as written.

Cite (SBL): Hippolytus, Frag. 2 3.6 (Achelis GCS 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-6). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.7Achelis GCS 1:151

νωνύμου. Μεταναάσται κυρίως λέγονται οἱ παρὰ τινῶν ἐχθρῶν ἢ πολεμίον πορθηθέντες, εἶτα γενόμενοι μέτοικοι ὅπερ καὶ ἡμεῖς παρὰ τῶν δαιμόνων ὑπεμείναμεν πρότερον. ἀφʼ οὗ δὲ ἡμῶν Χριστὸς διὰ τῆς εἰς αὐτὸν ἀντελάβετο πίστεως, οὐκέτι μετανάσται ἀπὸ τῆς οντῶς πατρίδος Ἱερουσαλὴμ τῆς ἄνω γινόμεθα. οὐδὲ μετοικισθῆναι ἀπὸ τῆς ἀληθείας εἰς τὴν πλάνην ἀνεχόμεθα.

nōnymou. Metanaastai kyriōs legontai hoi para tinōn echthrōn ē polemion porthēthentes, eita genomenoi metoikoi hoper kai hēmeis para tōn daimonōn hypemeinamen proteron. aphʼ hou de hēmōn Christos dia tēs eis auton antelabeto pisteōs, ouketi metanastai apo tēs ontōs patridos Hierousalēm tēs anō ginometha. oude metoikisthēnai apo tēs alētheias eis tēn planēn anechometha.

Anonymous. “Migrants” are properly those who have been plundered by some enemies or foes and then become sojourners elsewhere; which we too suffered formerly at the hands of the demons. But since Christ took hold of us through faith in him, we no longer become migrants from our true homeland, the Jerusalem above, nor do we submit to be removed from the truth into error.

Gal 4:26 (allusion, medium confidence)

Notes and citation

Summary: Believers, once exiled by the demons, are no longer migrants from their true homeland, the Jerusalem above.

  • Headed ‘Anonymous’ in the catena; ascription uncertain. The psalm verse commented on is uncertain (the heading in the OCR reads Ps 61 (62):7).

Cite (SBL): Hippolytus, Frag. 2 3.7 (Achelis GCS 1:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-7). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.8Achelis GCS 1:151

᾿ἀνωνύμου. ον Ἕλκει δὲ καὶ τοὺς ἀπειθοῦντας ἐσθʼ ὅτε διὰ νόσων καὶ περιστάσεων. πολλοὶ δὲ καὶ δι ὁραμάτων ἢλθον εἰς τὸ κατασκηνῶσαι παρὰ τῷ Ἰησοῦ.

᾿anōnymou. on Helkei de kai tous apeithountas esthʼ hote dia nosōn kai peristaseōn. polloi de kai di horamatōn ēlthon eis to kataskēnōsai para tǭ Iēsou.

Anonymous. He draws even the disobedient, sometimes through illnesses and misfortunes; and many came through visions to dwell with Jesus.

Ps 68:18 (67:19 LXX) (allusion, high confidence)

Notes and citation

Summary: On Ps 68:18: God draws even the disobedient through illness, misfortune, and visions.

  • Headed ‘Anonymous’ in the catena; ascription uncertain. LXX Ps 67:19 reads ‘even the disobedient, that they may dwell’.

Cite (SBL): Hippolytus, Frag. 2 3.8 (Achelis GCS 1:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-8). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.9Achelis GCS 1:151

᾿Ανωνύμου. Κύχλῳ δὲ ἡμῶν εἶσιν Ἑλλήνων οἱ σοφοί, μυκχτηρίζοντες καὶ χλευάζοντες ἡμᾶς, ὡς ἀνεξετάστως καὶ μωρῶς πιστεύοντας.

᾿Anōnymou. Kychlǭ de hēmōn eisin Hellēnōn hoi sophoi, mykchtērizontes kai chleuazontes hēmas, hōs anexetastōs kai mōrōs pisteuontas.

Anonymous. Round about us are the wise men of the Greeks, sneering and scoffing at us as people who believe without examination and foolishly.

Ps 79:4 (78:4 LXX) (allusion, low confidence)

Notes and citation

Summary: The Greek wise men around us scoff at Christians as believing without examination.

  • Headed ‘Anonymous’ in the catena; ascription uncertain. The OCR heading reads Ps 88 (89):4; the wording fits a verse on derision by ‘those round about us’ (e.g. Ps 79:4); uncertain.

Cite (SBL): Hippolytus, Frag. 2 3.9 (Achelis GCS 1:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-9). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.10Achelis GCS 1:152

... Σημαίνει δὲ διὰ τούτων ὃ λόγος διελεύσεσθαι τὸ εὐαγγελικὸν κήρυγμα καὶ τὰ πελάγη Kal τὰς ἐπὶ θαλάσσης νήσους τούς τε ἐν ταύταις κατοικοῦντας ἀνθρόώπους, πλήρωμα αὐτῆς ὠνομασμένους ὃ καὶ αὐτὸ τέλος ἔτυχεν. καὶ γὰρ ἐκκλησίαι Χριστοῦ τὰς νήσους ἁπάσας πληροῦσιν, πληθύει τε ὁσημέραι, καὶ ἐπιδίδωσιν ἡ σωτήριος διδασκαλία...

... Sēmainei de dia toutōn ho logos dieleusesthai to euangelikon kērygma kai ta pelagē Kal tas epi thalassēs nēsous tous te en tautais katoikountas anthroōpous, plērōma autēs ōnomasmenous ho kai auto telos etychen. kai gar ekklēsiai Christou tas nēsous hapasas plērousin, plēthyei te hosēmerai, kai epididōsin hē sōtērios didaskalia...

… By these words the passage signifies that the gospel preaching will pass through the seas and the islands in the sea and the men who dwell in them, who are called “its fullness”; and this too has come to pass. For churches of Christ fill all the islands, and the saving teaching multiplies and advances daily …

Ps 96:11 (95:11 LXX) (allusion, high confidence)

Notes and citation

Summary: On Ps 96:11: the sea and its fullness foretell the gospel reaching the islands, now full of churches.

  • Ascription to Hippolytus uncertain.

Cite (SBL): Hippolytus, Frag. 2 3.10 (Achelis GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-10). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.11Achelis GCS 1:152

᾿Ανωνύμου. Ὁ φιλαλήθης καὶ μήποτε προφέρων ψευδῆ λόγον διὰ στόματος, εἴποι ἂν ὁδὸν ἀληθείας ἠρετισάμην. ἀλλὰ καὶ ὃ διὰ παντὸς πρὸ ὀφθαλμῶν τιθέμενος τὰ τοῦ θεοῦ κρίματα, καὶ ἐπὶ πάσῃ πράξει μεμνημένος αὐτῶν ἐρεῖ TA κρίματά σου οὐκ ἐπελαθόμην.

᾿Anōnymou. Ho philalēthēs kai mēpote propherōn pseudē logon dia stomatos, eipoi an hodon alētheias ēretisamēn. alla kai ho dia pantos pro ophthalmōn tithemenos ta tou theou krimata, kai epi pasę̄ praxei memnēmenos autōn erei TA krimata sou ouk epelathomēn.

Anonymous. The lover of truth, who never utters a false word with his mouth, might say: “I have chosen the way of truth.” And he who always sets God's judgments before his eyes and remembers them in every action will say: “I have not forgotten your judgments.”

Ps 119:30 (118:30 LXX) (quotation, high confidence) · Ps 119:16 (118:16 LXX) (quotation, medium confidence)

Notes and citation

Summary: On Ps 119:30: the truthful man can say he has chosen the way of truth, and the mindful man that he has not forgotten God's judgments.

  • Headed ‘Anonymous’ in the catena; ascription uncertain.

Cite (SBL): Hippolytus, Frag. 2 3.11 (Achelis GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-11). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.12Achelis GCS 1:152

᾿Ανωνύμου. Καὶ πῶς ἡμῶν ἡ καρδία πλατύνεται διὰ πειρασμῶν KCAL θλίψεων; ταῦτα γὰρ τὰς ἐν ἡμῖν ἀκάνθας τῶν λογισμῶν ἐκτέμνει, καὶ τὴν καρδίαν εὐρυτέραν εἰς τὴν τῶν νόμων τῶν θείων ὑποδοχὴν ἐργάζεται. (ἐν θλίψει γάρ, φησίν, ἐπλάτυνάς MOL. τότε τὴν ὁδὸν τῶν ἐντολῶν τοῦ θεοῦ διαβαίνομεν, εὔζωνες διὰ τῆς τῶν πειρασμῶν ὑπομονῆς γινόμενοι.

᾿Anōnymou. Kai pōs hēmōn hē kardia platynetai dia peirasmōn KCAL thlipseōn? tauta gar tas en hēmin akanthas tōn logismōn ektemnei, kai tēn kardian euryteran eis tēn tōn nomōn tōn theiōn hypodochēn ergazetai. (en thlipsei gar, phēsin, eplatynas MOL. tote tēn hodon tōn entolōn tou theou diabainomen, euzōnes dia tēs tōn peirasmōn hypomonēs ginomenoi.

Anonymous. And how is our heart enlarged through temptations and afflictions? These cut out the thorns of the thoughts within us and make the heart wider for receiving the divine laws. “For in affliction,” he says, “you enlarged me.” Then we pass along the way of God's commandments, made unencumbered through the endurance of temptations.

Ps 119:32 (118:32 LXX) (allusion, high confidence) · Ps 4:1 (4:2 LXX) (quotation, high confidence)

Notes and citation

Summary: On Ps 119:32: trials enlarge the heart by cutting away the thorns of thought, so that we run the way of God's commandments.

  • Headed ‘Anonymous’ in the catena; ascription uncertain.

Cite (SBL): Hippolytus, Frag. 2 3.12 (Achelis GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-12). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.13Achelis GCS 1:152

᾿Ανωνύμου. εν Εἶδες ἐφʼ ἑκάτερα τὰ μέρη μεγίστην δύναμιν; ἐμέ τε γὰρ ἐν μέσοις οντὰ τοῖς δεινοῖς διασῶσαι δυνήσῃ, ἐχείνους δὲ μαινομένους χαὶ λυττῶντας καὶ πῦρ πνέοντας καταστεῖλαι.

᾿Anōnymou. en Eides ephʼ hekatera ta merē megistēn dynamin? eme te gar en mesois onta tois deinois diasōsai dynēsę̄, echeinous de mainomenous chai lyttōntas kai pyr pneontas katasteilai.

Anonymous. Did you see the very great power on both sides? You will be able both to save me when I am in the midst of dangers and to restrain them, raging and frenzied and breathing fire.

Ps 138:7 (137:7 LXX) (allusion, high confidence)

Notes and citation

Summary: On Ps 138:7: God's power both saves the psalmist in danger and restrains his raging enemies.

  • Headed ‘Anonymous’ in the catena; ascription uncertain.

Cite (SBL): Hippolytus, Frag. 2 3.13 (Achelis GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-13). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.14Achelis GCS 1:152

Eiontaı καὶ τοῖς περὶ φύσεως καὶ γενέσεως τῶν ζῴων πραγματευσαμένοις, ἀόρατον εἶναι καὶ ἀκατάληπτον τὴν εἰς ὀστέον τοῦ αἷ-

Eiontaı kai tois peri physeōs kai geneseōs tōn zǭōn pragmateusamenois, aoraton einai kai akatalēpton tēn eis osteon tou hai-

It is said also by those who have studied the nature and generation of living things that the change of blood into bone is invisible and incomprehensible,

Ps 139:15 (138:15 LXX) (allusion, high confidence)

Notes and citation

Summary: On Ps 139:15: naturalists say the change of blood into bone in the womb cannot be seen or understood.

  • The sentence continues in the next staged fragment; ascription uncertain.

Cite (SBL): Hippolytus, Frag. 2 3.14 (Achelis GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-14). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.

3.15Achelis GCS 1:152

ματος μεταβολήν, καίτοι τῶν ἄλλων, σαρκῶν καὶ νεύρων λέγω, ὅπως ποτὲ ἔχουσι γενέσεως θεωρουμένων. κεὼ ἡ γραφὴ δὲ τοῦ ἐκκλησιαστοῦ παρίστησι τοῦτο λέγουσα Ce ὀστᾷ ἐν γαστρὶ τῆς κυοφορούσης, οὕτως οὐ γνώσῃ ποιήματα τοῦ θεοῦ οὐκ ἐκρύβη δὲ ἀπὸ σοῦ, οὐδὲ ἡ ὑπόστασίς μου ἐν τοῖς κατωτάτοις τῆς γῆς φθάσασα...

matos metabolēn, kaitoi tōn allōn, sarkōn kai neurōn legō, hopōs pote echousi geneseōs theōroumenōn. keō hē graphē de tou ekklēsiastou paristēsi touto legousa Ce ostą en gastri tēs kyophorousēs, houtōs ou gnōsę̄ poiēmata tou theou ouk ekrybē de apo sou, oude hē hypostasis mou en tois katōtatois tēs gēs phthasasa...

… although the generation of the other parts, I mean flesh and sinews, is in some way observed. And the scripture of Ecclesiastes presents this, saying: “As bones in the womb of her who is with child, so you shall not know the works of God.” “My bone was not hidden from you, nor my substance in the lowest parts of the earth” reaching …

Eccl 11:5 (quotation, high confidence) · Ps 139:15 (138:15 LXX) (quotation, high confidence)

Notes and citation

Summary: Continuing on Ps 139:15: Ecclesiastes too says the forming of bones in the womb is hidden, as the psalm says it is not hidden from God.

  • Continues the preceding fragment; the end is lost in the OCR.

Cite (SBL): Hippolytus, Frag. 2 3.15 (Achelis GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-15). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Achelis, GCS 1, 1897); compared afterwards with ANF 5 where it has the fragment, otherwise re-read against the Greek.