Further fragments and homilies 4.1–8.3
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 4
4.1Achelis GCS 1:157
Ταῦτα εἰς τὸν τῶν Ἰουδαίων δῆμον καὶ τὴν κατὰ Χριστοῦ μιαιγω \ > Α - ᾿ʼ ʼ 2 φονίαν ἐξείληφενʼ MOPTO γὰρ αὐτὸν ἐπὶ γῆς μόνον ἔχειν τὸ πολίτευμα.
Tauta eis ton tōn Ioudaiōn dēmon kai tēn kata Christou miaigō \ > A - ᾿ʼ ʼ 2 phonian exeilēphenʼ MOPTO gar auton epi gēs monon echein to politeuma.
He has taken these words to refer to the people of the Jews and their bloodguilt against Christ; for they thought that he had his citizenship on earth only.
Prov 1:11 (allusion, medium confidence)
Notes and citation
Summary: On Prov 1:11: the plot to hide the righteous man in the earth refers to the Jews' killing of Christ.
- Fragments of Hippolytus on Proverbs, from catenae (Achelis, GCS 1). The verse is that of LXX Prov 1:11 (‘let us hide the righteous man in the earth’). The polemic is the author's own and is translated as written. Obvious OCR junk is removed by logged corrections; other misreadings are translated by sense.
Cite (SBL): Hippolytus, Frag. 2 4.1 (Achelis GCS 1:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-1). (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.
4.2Achelis GCS 1:157
Οὐχ ἁπλῶς λήψονται, ἀλλὰ κληρονομήσουσιν. ol δὲ ἀσεβεῖς, εἰ καὶ ὑψοῦνται, ἀλλ ὥστε μείζονα γενέσθαι τὴν. ἀτιμίαν αὐτῶν. ὡς γάρ τις τὸν δυσειδῇ καὶ διεστραμμένον, εἰ ὑψώσειεν, οὐκ ἐδόξασεν, ἀλλ ἠτίμωσε πλέον κατάδηλον αὐτοῦ τὸ αἶσχος πλείοσι καταστήσας, οὕτω καὶ ὃ θεὸς ὑψοῖ τοὺς ἀσεβεῖς. ἵνα ἐμφανῆ καταστήσῃ τὴν ἐκείνων ἀσχημοσύνην. ὑψώθη καὶ Φαραώ. ἀλλʼ ὥστε τὴν οἰχουμένην κατήγορον ἔχειν.
Ouch haplōs lēpsontai, alla klēronomēsousin. ol de asebeis, ei kai hypsountai, all hōste meizona genesthai tēn. atimian autōn. hōs gar tis ton dyseidę̄ kai diestrammenon, ei hypsōseien, ouk edoxasen, all ētimōse pleon katadēlon autou to aischos pleiosi katastēsas, houtō kai ho theos hypsoi tous asebeis. hina emphanē katastēsę̄ tēn ekeinōn aschēmosynēn. hypsōthē kai Pharaō. allʼ hōste tēn oichoumenēn katēgoron echein.
They will not simply receive, but inherit. And the ungodly, even if they are exalted, are exalted so that their dishonor may become greater. For as one who exalted an ugly and misshapen man would not glorify him but rather dishonor him, making his shame plain to more people, so God too exalts the ungodly in order to make their disgrace manifest. Pharaoh too was exalted, but so that the world might have him as an accuser.
Prov 3:35 (allusion, high confidence)
Notes and citation
Summary: On Prov 3:35: the wise inherit glory, while God exalts the ungodly only to make their disgrace plain, as with Pharaoh.
Cite (SBL): Hippolytus, Frag. 2 4.2 (Achelis GCS 1:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-2). (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.
4.3Achelis GCS 1:157
Σημειωτέον ὅτι (δῶρον ἀγαθὸν ὀνομάζει τὸν νόμον διὰ τὸν λαμβάνοντα δῶρα ἐν κόλποις ἀδίκως. οὗτος δὲ.. ἐγκαταλιμπάνει νόμον, ὁ παραβαίνων αὐτόν. ονόμον δὲ ἤτοι ὃν λέγει ἢ ὃν καὶ αὐτὸς ἐφύλαξεν;
Sēmeiōteon hoti (dōron agathon onomazei ton nomon dia ton lambanonta dōra en kolpois adikōs. houtos de.. enkatalimpanei nomon, ho parabainōn auton. onomon de ētoi hon legei ē hon kai autos ephylaxen?
Note that he calls the law a “good gift” because of the man who takes gifts in his bosom unjustly. And he forsakes the law who transgresses it. The law: either the one he speaks of, or the one he himself kept?
Prov 4:2 (quotation, high confidence) · Prov 17:23 (allusion, medium confidence)
Notes and citation
Summary: On Prov 4:2: the law is called a good gift in contrast to bribes, and he who transgresses it forsakes it.
- ‘Gifts in his bosom unjustly’ recalls LXX Prov 17:23.
Cite (SBL): Hippolytus, Frag. 2 4.3 (Achelis GCS 1:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-3). (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.
4.5Achelis GCS 1:158
Καὶ πῶς ἔστι,περιχαρακῶσαι;; λογισμοὺς αὐτῇ κύχλῳ περίθες ἱερούς. πολλῆς γάρ σοι δεῖ τῆς ἀσφαλείας, ἐπεὶ καὶ πολλὰ τὰ ἐπιβουλ εὔοντα τῇ τοιαύτῃ κτήσει. εἰ δὲ ἐφʼ ἡμῖν ἐστι τὸ περιχαρακοῦνʼ ᾿ αὐτήν, αἱ δὲ ἀρεταὶ ἐφʼ ἡμῖν, χάρακες ἄρα εἶεν αἱ ἀρεταὶ αἱ ὑψοῦσαι τὴν γνῶσιν τοῦ θεοῦ, οἷον ἄσκησις, μελέτη καὶ ὁ ἄλλος τῶν ἀρετῶν δρμαθός, ἃς ὁ τηρῶν τὴν σοφίαν τιμᾷ μισθὸς δὲ τὸ πρὸς αὐτὴν μετεὠρισθῆναι καὶ περιληφθῆναι ὑπʼ αὐτῆς ἐν τῷ ὑπερκοσμίῳ παστῷ.
Kai pōs esti,pericharakōsai?? logismous autę̄ kychlǭ perithes hierous. pollēs gar soi dei tēs asphaleias, epei kai polla ta epiboul euonta tę̄ toiautę̄ ktēsei. ei de ephʼ hēmin esti to pericharakounʼ ᾿ autēn, hai de aretai ephʼ hēmin, charakes ara eien hai aretai hai hypsousai tēn gnōsin tou theou, hoion askēsis, meletē kai ho allos tōn aretōn drmathos, has ho tērōn tēn sophian timą misthos de to pros autēn meteōristhēnai kai perilēphthēnai hypʼ autēs en tǭ hyperkosmiǭ pastǭ.
And how is one to “fortify” her? Set holy thoughts around her in a circle. For you need much security, since many things plot against such a possession. And if it is in our power to fortify her, and the virtues are in our power, then the ramparts would be the virtues that exalt the knowledge of God, such as discipline, study, and the rest of the chain of virtues, by which he who keeps wisdom honors her; and the reward is to be raised up to her and embraced by her in the bridal chamber above the world.
Prov 4:8 (quotation, high confidence)
Notes and citation
Summary: On Prov 4:8: wisdom is fortified by the virtues, and the reward is to be embraced by her in the heavenly bridal chamber.
- LXX Prov 4:8 reads ‘fortify her (περιχαράκωσον), and she will exalt you’.
Cite (SBL): Hippolytus, Frag. 2 4.5 (Achelis GCS 1:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-5). (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.
4.6Achelis GCS 1:158
Ἱππολυτου. Εἶπε καὶ τὴν αἰτίαν πῶς ἔσται τοῦτο. ὁδοὺς γὰρ σοφίας ἤτοι τῆς εὐμηχάνου, τῆς εὐπόρου ὅθεν ἂν βαδίσαι θέλῃς, πάντα ὑπεξίσται, οὐδὲν τὸ ἀντιπίπτον, εἴκουσι πάντα χαθὰ βασιλίδα. θείως δὲ εἶπεν. τὸ,ἐμβιβάζω ὥστε φησὶ ἀσφαλῆ γενέσθαι τὴν παραμονήν. οὐ γὰρ τοσαῦται παρεκτροπαὶ τῶν λεωφόρων, ὅσαι τῆς ἀρετῆς καὶ ἔργον ἐστὶν ἐρεῖν ἄνδρα ὀρθὸν ἀεί. εἰ γοῦν ἀκούεις ἐμοῦ, πληθυνθήσεται ἔτη ζωῆς σου, ἵνα σχῇς ἄφθαρτον ζωήν δηλονότι πολλαὶ 6dol βίου πράξεις ἀγαθαί, ἐπὶ τὴν γνῶσιν φέρουσαι τοῦ θεοῦ τροχιαὶ δὲ ὀρθαὶ αἱ ἀπὸ τῶν ἀγαθῶν πράξεων πρὸς ἀγαθὰς πορεύσεις.
Hippolytou. Eipe kai tēn aitian pōs estai touto. hodous gar sophias ētoi tēs eumēchanou, tēs euporou hothen an badisai thelę̄s, panta hypexistai, ouden to antipipton, eikousi panta chatha basilida. theiōs de eipen. to,embibazō hōste phēsi asphalē genesthai tēn paramonēn. ou gar tosautai parektropai tōn leōphorōn, hosai tēs aretēs kai ergon estin erein andra orthon aei. ei goun akoueis emou, plēthynthēsetai etē zōēs sou, hina schę̄s aphtharton zōēn dēlonoti pollai 6dol biou praxeis agathai, epi tēn gnōsin pherousai tou theou trochiai de orthai hai apo tōn agathōn praxeōn pros agathas poreuseis.
Hippolytus. He has also stated the cause, how this will be. For the ways of wisdom, that is, of the resourceful and abundant wisdom: wherever you wish to walk, all things give way, there is nothing opposing, all things yield as to a queen. And he said divinely “I set you on,” so that, he says, your continuance may be secure. For there are not so many byways off the highways as off virtue, and it is a hard task to find a man always upright. “If, then, you hear me, the years of your life will be multiplied,” so that you may have incorruptible life, clearly. The many “ways of life” are good actions leading to the knowledge of God; and the “straight paths” are those that lead from good actions to good courses.
Prov 4:10–11 (quotation, high confidence)
Notes and citation
Summary: On Prov 4:10–11: wisdom's ways are open and secure, the ways of life are good deeds leading to the knowledge of God, and the reward is incorruptible life.
Notes on the original text
- Digital text corrected (OCR junk): ον x 2. Ε → .
Cite (SBL): Hippolytus, Frag. 2 4.6 (Achelis GCS 1:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-6). (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.
4.7Achelis GCS 1:158
,Ασεβεῖς μὲν οἱ ἑτερόδοξοι, παράνομοι δὲ οἱ παραβάται τοῦ νόμου, ὧν TAG ὁδοὺς ἤτοι τὰς πράξεις UN ἐπελθεῖν φησιν. τὰς ὁδούς φησι τῶν ἑτεροδόξων., μὴ ἐπέλθῃς ἢ τῶν τὸν νόμον παραβαινόντων. τὸ γοῦν UN ἐπέλθῃς ἀντὶ τοῦ μὴ ἐπιθυμηθῇς τὰ διανοήματα αὐτῶν ἔκκλινον οὖν ἀπʼ αὐτῶν ἡνιόχον τὰς ἀλόγους ὁρμάς. ῃ; ἀσεβεῖς φησι τοὺς πονηροὺς λογισμούς, ψυχὰς ἀποκτείνοντας ὃ στρατὸς αὐτῶν εἰς φόνον ψυχῆς ἀφορᾷ.
,Asebeis men hoi heterodoxoi, paranomoi de hoi parabatai tou nomou, hōn TAG hodous ētoi tas praxeis UN epelthein phēsin. tas hodous phēsi tōn heterodoxōn., mē epelthę̄s ē tōn ton nomon parabainontōn. to goun UN epelthę̄s anti tou mē epithymēthę̄s ta dianoēmata autōn ekklinon oun apʼ autōn hēniochon tas alogous hormas. ę̄? asebeis phēsi tous ponērous logismous, psychas apokteinontas ho stratos autōn eis phonon psychēs aphorą.
The ungodly are the heterodox, and the lawless are the transgressors of the law, whose ways, that is, deeds, he tells us not to enter. “Do not enter the ways,” he says, “of the heterodox, or of those who transgress the law.” “Do not enter,” then, means “do not desire.” Turn aside from their thoughts, then, reining in irrational impulses. Or he calls “ungodly” the evil thoughts that kill souls; their army looks to the murder of the soul.
Prov 4:14 (allusion, high confidence)
Notes and citation
Summary: On Prov 4:14: the ways of the ungodly and lawless are those of heretics and transgressors, or the evil thoughts that kill the soul.
Topics: Heresy
Cite (SBL): Hippolytus, Frag. 2 4.7 (Achelis GCS 1:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-7). (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.
4.8Achelis GCS 1:159
οὈρθὰ 600 ὃ λογισμοὺς ἔχων ἀπαθεῖς καὶ δόγματα ἀληθῆ, ὃ μὴ πρὸς τὰς ἔξω φαντασίας ἐπτοημένος. ὅταν λέγῃ. οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν, τὴν ὅρασιν δηλοῖ τῆς ψυχῆς, καὶ ὁταν παραινῇ φάγε μέλι υἱέ, ἵνα γλυκανθῇ ὁ φάρυγξ σου, μέλι τροπικῶς τὴν θεῖαν λέγει διδασκαλίαν, ἥτις τὴν πνευματικὴν καταρτίζει τῆς ψυχῆς γνῶσιν. ἀλλὰ καὶ πτεται τῆς ψυχῆς ἡ σοφίαʼ.ἐράσθητι γάρ φησιν αὐτῆς. ἵνα σε περιλάβῃ. ψυχὴ δὲ διὰ περιπλοκῆς. σοφίᾳ ἑνωθεῖσα, ἱγιασμοῦ πληροῦται καὶ καθαρότητος. ἔστε γε μὴν τῶν Χριστοῦ μύρων, ἀντιλαμβάνεται ἡ τῆς ψυχῆς δσφρησις.
oOrtha 600 ho logismous echōn apatheis kai dogmata alēthē, ho mē pros tas exō phantasias eptoēmenos. hotan legę̄. hoi ophthalmoi sou ortha blepetōsan, tēn horasin dēloi tēs psychēs, kai hotan parainę̄ phage meli huie, hina glykanthę̄ ho pharynx sou, meli tropikōs tēn theian legei didaskalian, hētis tēn pneumatikēn katartizei tēs psychēs gnōsin. alla kai ptetai tēs psychēs hē sophiaʼ.erasthēti gar phēsin autēs. hina se perilabę̄. psychē de dia periplokēs. sophią henōtheisa, higiasmou plēroutai kai katharotētos. este ge mēn tōn Christou myrōn, antilambanetai hē tēs psychēs dsphrēsis.
He looks straight who has thoughts free of passion and true doctrines, and is not excited by outward appearances. When he says, “Let your eyes look straight,” he means the sight of the soul; and when he exhorts, “Eat honey, son, that your throat may be sweetened,” by honey he figuratively means the divine teaching, which perfects the spiritual knowledge of the soul. But wisdom also clasps the soul; “Love her,” he says, “that she may embrace you.” And the soul, united to wisdom by the embrace, is filled with holiness and purity. Indeed, the soul's sense of smell perceives the ointments of Christ.
Prov 4:25 (quotation, high confidence) · Prov 24:13 (quotation, high confidence) · Prov 4:8 (allusion, medium confidence)
Notes and citation
Summary: On Prov 4:25: looking straight means the soul's passionless sight; honey is divine teaching, and the soul embraced by wisdom is filled with holiness.
Cite (SBL): Hippolytus, Frag. 2 4.8 (Achelis GCS 1:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-8). (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.
4.9Achelis GCS 1:159
H ἀρετὴ μεσότης διὸ καὶ τὴν ἀνδρείαν μεταξὺ τῆς θρασύτητος χαὶ τῆς δειλίας εἶναί φησιν. νῦν δὲ ὀνομάζει, δεξιὰ οὐ τὰ φύσει δεξιὰ, περ ἐστὶν αἱ ἀρεταί, ἀλλὰ τὰ φαινομενὰ σοι δεξιὰ διὰ τὰς ηδονάς. ἡδοναὶ δέ εἶσιν οὐ μόνον ἀφροδίσια, ἀλλὰ καὶ πλοῦτος καὶ τρυφή.ἀριστερὰ δὲ φθόνος, φόνος, ἁρπαγαὶ καὶ τὰ τούτοις ὅμοια. βορέας 7γαρ φῆσι σκληρὸς ἄνεμος. ὀνόματι δὲ ἐπιδέξιος καλεῖται. ἐξ βορέαν γὰρ συμβολικῶς τὸν πονηρὸν καλεῖ ἤτοι τὸν διάβολον, ἀφʼ οὐ ἐξεκαύθη πάντα τὰ κακὰ ἐπὶ τῆς γῆς. ὀνόματι δὲ οὗτος, ἐπιδέξιος, ὅτι ἄγγελος καλεῖται δεξιῷ ὀνόματι.
H aretē mesotēs dio kai tēn andreian metaxy tēs thrasytētos chai tēs deilias einai phēsin. nyn de onomazei, dexia ou ta physei dexia, per estin hai aretai, alla ta phainomena soi dexia dia tas ēdonas. hēdonai de eisin ou monon aphrodisia, alla kai ploutos kai tryphē.aristera de phthonos, phonos, harpagai kai ta toutois homoia. boreas 7gar phēsi sklēros anemos. onomati de epidexios kaleitai. ex borean gar symbolikōs ton ponēron kalei ētoi ton diabolon, aphʼ ou exekauthē panta ta kaka epi tēs gēs. onomati de houtos, epidexios, hoti angelos kaleitai dexiǭ onomati.
Virtue is a mean; and so he says that courage is between rashness and cowardice. And now he calls “right” not what is right by nature, which are the virtues, but what seems right to you because of pleasures; and pleasures are not only sexual things, but also wealth and luxury. And the “left” are envy, murder, robberies and the like. “For Boreas,” he says, “is a harsh wind, but is called by name the right-hand one.” For by Boreas he symbolically means the evil one, that is, the devil, from whom all evils were kindled on the earth. And he is “by name the right-hand one,” because he is called an angel, a name of the right hand.
Prov 4:27 (allusion, high confidence) · Prov 27:16 (quotation, high confidence)
Notes and citation
Summary: On Prov 4:27: virtue is a mean; the ‘right’ to be shunned is apparent good through pleasure, and Boreas, the harsh wind called ‘right-hand,’ is the devil, called an angel.
- LXX Prov 4:27 adds ‘for God knows the ways on the right’; the Boreas saying is LXX Prov 27:16. The doctrine of virtue as a mean is Aristotle's (Eth. nic. 2.6–7).
Notes on the original text
- Digital text corrected (OCR junk): θρασύτητος - 5 z - N >, ν ἐς > χαὶ → θρασύτητος χαὶ; φύσει ʼ ao σὲ. ἦν ξ 2, 2 \ \ ἢ ʼ 8 \ δεξιὰ → φύσει δεξιὰ.
Extrabiblical texts: Aristotle, Eth. nic. 2.7 (Aristotle (works); echo)
Topics: Ethics
Cite (SBL): Hippolytus, Frag. 2 4.9 (Achelis GCS 1:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-9). (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.
4.10Achelis GCS 1:159
Ἱππολύυτου. ZU, φησιν, ἔκκλινον ἀπὸ κακοῦ. καὶ τῷ θεῷ μελήσει τοῦ τέλους. προπορεύεται γάρ σου KUTAALOV τοὺς πολεμίους. ὡς ἐν εἰρήνῃ σε βαδίσαι. ἄρτου τιμήματι.
Hippolyytou. ZU, phēsin, ekklinon apo kakou. kai tǭ theǭ melēsei tou telous. proporeuetai gar sou KUTAALOV tous polemious. hōs en eirēnę̄ se badisai. artou timēmati.
Hippolytus. “Do you,” he says, “turn aside from evil, and God will take care of the end.” For he goes before you, cutting down your enemies, so that you may walk in peace. “For the price of a loaf” …
Prov 4:27 (allusion, high confidence) · Prov 6:26 (quotation, medium confidence)
Notes and citation
Summary: On Prov 4:27b: if you turn from evil, God goes before you and takes care of the end.
- The last words (‘for the price of a loaf’, Prov 6:26) are the lemma of a following fragment, not preserved in the staged text.
Cite (SBL): Hippolytus, Frag. 2 4.10 (Achelis GCS 1:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-10). (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.
4.11Achelis GCS 1:160
Ὅρα πῶς αὑτῶν εἰς σύνδεσμον AyEL τῆς ὁμοξύγου. δείκνυσι γὰρ καὶ διὰ τοῦ ζῴου τὸ τῆς ἡδονῆς > χαθαρὸν καὶ διὰ τοῦ πώλου τὸ τῆς γυναικὸς παρίστησι γαῦρον καὶ ποθεινόνʼ καὶ ἐπειδὴ πολλὰ οἶδε τὰ ὅ παροξύνοντα, ἀσφαλῆ, ἀρραγῆ τὸν τῆς φιλίας αὐτοῖς δεσμὸν ἐπιτίθησιν, τὸ ἀδιάρρηκτον αὐτοῖς μηχανομενος. [Ἄλλος δέ. ἡ σοφία ἤτοι. οὖν ἔλ αφος τοὺς τῶν ἑτεροδόξον ὀφιώδεις λόγους πέφυχεν ἐλ αὐνειν καὶ ἀναιρεῖν. αὕτη οὖν φῆσι συνέστο) σοι πῶλ ος οὖσα τῷ νεάζειν ἅπασαν ἀρετήν. καὶ ἐπεὶ μὴ ὁμοιον γυνὴ καὶ σοφία, αὑτὴ τοὐναντίον ἡγείσθω σοι οὕτω γὰρ ἀποκυήσεις λογισμοὺς ἀγαθούς
Hora pōs hautōn eis syndesmon AyEL tēs homoxygou. deiknysi gar kai dia tou zǭou to tēs hēdonēs > chatharon kai dia tou pōlou to tēs gynaikos paristēsi gauron kai potheinonʼ kai epeidē polla oide ta ho paroxynonta, asphalē, arragē ton tēs philias autois desmon epitithēsin, to adiarrēkton autois mēchanomenos. [Allos de. hē sophia ētoi. oun el aphos tous tōn heterodoxon ophiōdeis logous pephychen el aunein kai anairein. hautē oun phēsi synesto) soi pōl os ousa tǭ neazein hapasan aretēn. kai epei mē homoion gynē kai sophia, hautē tounantion hēgeisthō soi houtō gar apokyēseis logismous agathous
See how he brings them into the bond of the yoke-mate. For by the creature (the hind) he shows the purity of the pleasure, and by the foal he represents the spirited and lovable nature of the wife; and since he knows the many things that provoke, he places on them a secure and unbreakable bond of love, contriving its indissolubility for them. [But another says: wisdom, then, as a hind, is of a nature to drive off and destroy the snake-like words of the heterodox. Let her, then, he says, be with you as a foal, because she keeps every virtue young. And since a wife and wisdom are not alike, let her rather lead you; for so you will bring forth good thoughts.]
Prov 5:19 (allusion, high confidence)
Notes and citation
Summary: On Prov 5:19: the hind and foal show the purity of married love and the wife's charm, bound by an unbreakable bond; another reading applies them to wisdom.
- LXX Prov 5:19 reads ‘a hind of love and a foal of your graces’. The bracketed alternative interpretation is bracketed in the edition and is probably by another commentator in the catena; it is translated.
Topics: Marriage
Cite (SBL): Hippolytus, Frag. 2 4.11 (Achelis GCS 1:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-11). (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.
4.13Achelis GCS 1:161
Ivc μη λέγῃς..,τί γὰρ βλάβος τοῖς ὀφθαλμοῖς μὴ πάντος οὔσης ἀνάγκης τὸν ἐνορῶντα τραπῆναι, δείκνυσί σοι, ὡς ἡ μὲν ἐπιθυμία πῦρ ἐστιν. ἡ δὲ σὰρξ ἱμάτιον τὸ μὲν εὐάλώῶτον. 1 δὲ τυραννική. ὅταν δὲ οὐχ ἁπλῶς ἐγκείμεν ον ἢ. ἀλλὰ καὶ ἀποδεδεμένον, οὐ πρότερον ἐξελεύσεται. ἕως ἑαυτῷ ποιήσει διέξοδον. ὃ γὰρ ἰδὼν γυναῖχα. εἰ καὶ διέφυγεν, ἀλλʼ οὐκ ἐπιθυμίας χαθαρὺς ἀνεχώρησεν. τί de δεῖ πραγμάτων. παρὸν ἀπραγμόνος σωφθονεῖν; ὁρα τί φησιν ὃ Ἰὼβ. εδιαθήκην διεθέμην τοῖς ὀφθαλμοῖς μου, τοῦ μὴ κατανοῆσαι γυναῖκα ἀλλοτρίαν οὕτως οἶδε τὴν τῆς ἐπηρείας ἰσχύν. χαὶ 6 Παῦλος δὲ τούτου ἕνεχεν οηὑπεπίεζε τὸ σῶμα καὶ &doviayoyet. [Kata δὲ θεωρίαν.,. ἀποδεσμεύει πῦρ ἐν κόλπῳ ὁ συγχωρῶν ἀχάθαρτον λογισμὸν ἐγχρονίζειν τῇ καρδίᾳ: περιπατεῖ δὲ ἐπάνω ἀνθράκων 0 διὰ τῆς χατ ἐνέργειαν ἁμαρτίας τὴν ἰδίαν ἀπολλύων ψυχήν.
Ivc mē legę̄s..,ti gar blabos tois ophthalmois mē pantos ousēs anankēs ton enorōnta trapēnai, deiknysi soi, hōs hē men epithymia pyr estin. hē de sarx himation to men eualōōton. 1 de tyrannikē. hotan de ouch haplōs enkeimen on ē. alla kai apodedemenon, ou proteron exeleusetai. heōs heautǭ poiēsei diexodon. ho gar idōn gynaicha. ei kai diephygen, allʼ ouk epithymias chatharys anechōrēsen. ti de dei pragmatōn. paron apragmonos sōphthonein? hora ti phēsin ho Iōb. ediathēkēn diethemēn tois ophthalmois mou, tou mē katanoēsai gynaika allotrian houtōs oide tēn tēs epēreias ischyn. chai 6 Paulos de toutou henechen oēupepieze to sōma kai &doviayoyet. [Kata de theōrian.,. apodesmeuei pyr en kolpǭ ho synchōrōn achatharton logismon enchronizein tę̄ kardią: peripatei de epanō anthrakōn 0 dia tēs chat energeian hamartias tēn idian apollyōn psychēn.
So that you may not say, “What harm is there to the eyes, since there is no necessity at all that the one who looks be turned aside?”, he shows you that desire is fire, and the flesh a garment: the one easily caught, the other tyrannical. And when the fire is not merely placed in the bosom but also bound up there, it will not go out until it has made itself a way out. For he who has looked at a woman, even if he escaped, did not withdraw pure of desire. Why should there be need of trouble, when one may be chaste without trouble? See what Job says: “I made a covenant with my eyes, not to consider another man's wife.” So well does he know the strength of the assault. And Paul too for this reason buffeted his body and brought it into subjection. [And according to contemplation: he binds fire in his bosom who allows an impure thought to linger in his heart; and he walks on coals who by sin in act destroys his own soul.]
Prov 6:27–28 (allusion, high confidence) · Job 31:1 (quotation, high confidence) · 1 Cor 9:27 (allusion, high confidence) · Matt 5:28 (echo, medium confidence)
Notes and citation
Summary: On Prov 6:27–28: desire is fire and the flesh a garment, so the eyes must be guarded, as Job and Paul did.
- The bracketed spiritual interpretation is bracketed in the edition and may come from another commentator; it is translated. A running heading of the edition (‘XIII. Prov. 7, 22’) printed in the OCR is removed.
Notes on the original text
- Digital text corrected (OCR junk; the edition's heading for the next fragment, printed into the text): ἐπιθυμία ),. ς ἮΝ, πῦρ → ἐπιθυμία πῦρ; ἐπάνω ᾽, Ξ £ \ - ὝνΌψΞʼ ς ’, \ >07 3 ᾽, ἀνθράκων → ἐπάνω ἀνθράκων; ΧΠΙ. Ῥίον. 7,722. → .
Topics: Ethics
Cite (SBL): Hippolytus, Frag. 2 4.13 (Achelis GCS 1:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-13). (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.
4.14Achelis GCS 1:161
ἔμφος ξστὶν εἰδος λάρου, ος οὕτως ἀκρατῶς ἔχει πρὸς ἡδονήν, ὡς αἵματος πληροῦσθαι δοκεῖν τοὺς ὀφθαλμοὺς ἐν τῷ ὀχεύειν καὶ λαγθανει,ὠὡναισθητῶν, βρόχοις πολλάκις ἢ χερσὶ περιπίπτωον ἀνθρούόπον. τούτῳ οὐν τὸν προστιθέμενον τῇ πόρνῃ δι ἀκολασίας ὠπείκασεν ἢ διὰ τὸ τοῦ ζῴου εὔηθες καὶ γὰρ καὶ οὗτος ος ἄφρων ἐπηκολούτο θησεν. φασὶ δὲ αὐτὸ τοσοῦτον χαίρειν ἀφοῷ, ὥστε εἴτις πλέων ἀφρὸν ἐπὶ χειρὸς ἕξει, ἐπικάθηται τῇ χειρί τίκτει δὲ καὶ ἐν ὀδύνῃ.
emphos xstin eidos larou, os houtōs akratōs echei pros hēdonēn, hōs haimatos plērousthai dokein tous ophthalmous en tǭ ocheuein kai lagthanei,hōōnaisthētōn, brochois pollakis ē chersi peripiptōon anthrouopon. toutǭ oun ton prostithemenon tę̄ pornę̄ di akolasias ōpeikasen ē dia to tou zǭou euēthes kai gar kai houtos os aphrōn epēkolouto thēsen. phasi de auto tosouton chairein aphoǭ, hōste eitis pleōn aphron epi cheiros hexei, epikathētai tę̄ cheiri tiktei de kai en odynę̄.
The kepphos is a kind of gull which is so incontinent toward pleasure that its eyes seem to fill with blood in mating, and it is caught unawares, often falling into snares or into men's hands. To this, then, he likened the man who gives himself to the harlot through licentiousness, or else because of the creature's silliness; for this man too followed like a fool. And they say that it delights so much in foam that if someone sailing holds foam in his hand, it settles on the hand. And it gives birth in pain.
Prov 7:22 (allusion, high confidence)
Notes and citation
Summary: On Prov 7:22: the man who follows the harlot is like the lustful, foolish kepphos bird that is easily caught.
- LXX Prov 7:22 compares the young man to a κέπφος, a sea-bird thought to be stupid.
Notes on the original text
- Digital text corrected (OCR junk): ἡδονήν, ς U.. νἍ \ > 4 > ʼ Os αἵματος → ἡδονήν, ὡς αἵματος; ὀχεύειν καὶ A ᾿ ) ὡ, ΝΜ > λαγθανει → ὀχεύειν καὶ λαγθανει.
Topics: Ethics
Cite (SBL): Hippolytus, Frag. 2 4.14 (Achelis GCS 1:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-14). (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.
4.15Achelis GCS 1:162
Εἶδες αὐτῆς τὴν βλάβην, μὴ ἀναμείνῃς δέξασθαι τὴν ἐπιθυμίαν θάνατος γὰρ αὐτῆς ἡ τελευτή. [Ἃλλως δέ., τιτρώσκει μὲν λόγοις, ἤτοι λογισμοῖς, φονεύει δὲ ταῖς ἁμαρτίαις τοὺς πειθομένουςʼ πολλὰ γὰρ εἴδη κακίας τοὺς ἀνοήτους εἰς ἄδου κατάγονταʼ,ταμεῖα δὲ θανάτου ἢ τὸ βάθος ἢ ὁ πλοῦτος αὐτοῦ πῶς οὖν ἐστι διαφυγεῖν;
Eides autēs tēn blabēn, mē anameinę̄s dexasthai tēn epithymian thanatos gar autēs hē teleutē. [Hallōs de., titrōskei men logois, ētoi logismois, phoneuei de tais hamartiais tous peithomenousʼ polla gar eidē kakias tous anoētous eis adou katagontaʼ,tameia de thanatou ē to bathos ē ho ploutos autou pōs oun esti diaphygein?
You have seen her harm; do not wait to receive the desire; for its end is death. [Otherwise: she wounds by words, that is, by reasonings, and kills by sins those who obey her; for many forms of wickedness lead the foolish down to Hades. “The chambers of death” are either its depth or its wealth.] How, then, is one to escape?
Prov 7:26–27 (allusion, high confidence)
Notes and citation
Summary: On Prov 7:26–27: the harlot's desire ends in death, and many forms of wickedness lead the foolish to Hades.
- The bracketed alternative is bracketed in the edition; it is translated. A running heading (‘XV. Prov. 9, 1’) printed in the OCR is removed.
Notes on the original text
- Digital text corrected (the edition's heading for the next fragment, printed into the text): XV. Ῥίον. 9, 1. → .
Topics: Ethics
Cite (SBL): Hippolytus, Frag. 2 4.15 (Achelis GCS 1:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-15). (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.
4.16Achelis GCS 1:162
Τὴν νέαν Ἱερουσαλὴμ καὶ ἁγίαν σάρκα. στύλους ἑπτὰ τὴν ἑβδομάδα τοῦ ἁγίου πνεύματος ἐπʼ αὐτῇ ἀναπαυομένου ἐσήμανεν, καθὼς Ἡσαΐας μαρτυρεῖ λέγων (Kal ἀναπαύσεται ἐπʼ αὐτὸν πνεῦμα τοῦ θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, ἐμπλήσει αὐτὸν πνεῦμα φόβου θεοῦ).
Tēn nean Hierousalēm kai hagian sarka. stylous hepta tēn hebdomada tou hagiou pneumatos epʼ autę̄ anapauomenou esēmanen, kathōs Hēsaïas martyrei legōn (Kal anapausetai epʼ auton pneuma tou theou, pneuma sophias kai syneseōs, pneuma boulēs kai ischyos, pneuma gnōseōs kai eusebeias, emplēsei auton pneuma phobou theou).
The new Jerusalem and the holy flesh. By the seven pillars he signified the sevenfold (gift) of the Holy Spirit resting upon it, as Isaiah testifies, saying: “And the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness; the spirit of the fear of God shall fill him.”
Prov 9:1 (allusion, high confidence) · Isa 11:2–3 (quotation, high confidence)
Notes and citation
Summary: On Prov 9:1: Wisdom's house is the new Jerusalem and Christ's holy flesh, and its seven pillars the sevenfold Spirit resting on him.
Topics: Christology
Cite (SBL): Hippolytus, Frag. 2 4.16 (Achelis GCS 1:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-16). (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.
4.17Achelis GCS 1:162
Σημείωσαι ὅτι τὸν σοφὸν πολλοῖς εἶναι χρήσιμον ἀναγκαῖον, GC ὅ γε ἑαυτῷ χρήσιμος μόνον οὐκ εἴη σοφός πολλὴ γὰρ τῆς σοφίας κατηγορία, εἰ μέχρι τοῦ κεκτημένου τὴν δύναμιν ἕξει. ὥσπερ δὲ ἰὸς οὐκ ἂν εἴη βλαβερὸς ἑτέρῳ σώματι. ἀλλὰ τῷ δεχομένῳ μόνῳ, οὕτω χαὶ ὃ ἀποβὰς κακὸς ἑαυτὸν βλάψει, οὐκ ἄλλον. οὐδεὶς γὰρ ἐνάρετος παρὰ κακοῦ βλάπτεται.
Sēmeiōsai hoti ton sophon pollois einai chrēsimon anankaion, GC ho ge heautǭ chrēsimos monon ouk eiē sophos pollē gar tēs sophias katēgoria, ei mechri tou kektēmenou tēn dynamin hexei. hōsper de ios ouk an eiē blaberos heterǭ sōmati. alla tǭ dechomenǭ monǭ, houtō chai ho apobas kakos heauton blapsei, ouk allon. oudeis gar enaretos para kakou blaptetai.
Note that the wise man must be useful to many, since one who is useful only to himself would not be wise; for it is a great accusation against wisdom if it keeps its power within its possessor. And just as poison would not harm another body but only the one that takes it, so too the man who has turned out wicked will harm himself, not another; for no virtuous man is harmed by a wicked one.
Prov 9:12 (allusion, high confidence)
Notes and citation
Summary: On Prov 9:12: the wise must benefit many, while the wicked harm only themselves.
Topics: Ethics
Cite (SBL): Hippolytus, Frag. 2 4.17 (Achelis GCS 1:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-17). (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.
4.18Achelis GCS 1:162
. Καρπὸς δικαιοσύνης καὶ δένδρον ζωῆς ὁ Χριστός ἐστιν, ὁ μόνος ἀνθρωπίνως, πᾶσαν δικειοσύνην πληρώσας κεὶ ὡς αὐτοξωὴ τοὺς τῆς γνώσεως καὶ ἀρετῆς καρποὺς ὡς δένδρον ἐβλάστησεν ἐξ οὗ οἱ ἐσθίοντες ἀειζωίαν λήψονται, καὶ τοῦ παραδείσου τοῦ δένδρου τῆς ξωῆς ἀπολαύσονται σὺν. ᾿Αδὰμ χαὶ πᾶσι τοῖς δικαίοις. al δὲ τῶν παρανόμων ψυχαὶ ἀφαιροῦνται μὲν (ἄωροι ἐκ προσώπου τοῦ θεοῦ παρὰ τὸ παρορᾶν αὐτὸς αὐτοὺς ἐν τῇ φλογὶ τῆς βασάνου 0b παρὰ ἀνθρώπων, ἀλλὰ παρὰ τῷ θεῷ δύναμιν EVON.
. Karpos dikaiosynēs kai dendron zōēs ho Christos estin, ho monos anthrōpinōs, pasan dikeiosynēn plērōsas kei hōs autoxōē tous tēs gnōseōs kai aretēs karpous hōs dendron eblastēsen ex hou hoi esthiontes aeizōian lēpsontai, kai tou paradeisou tou dendrou tēs xōēs apolausontai syn. ᾿Adam chai pasi tois dikaiois. al de tōn paranomōn psychai aphairountai men (aōroi ek prosōpou tou theou para to paroran autos autous en tę̄ phlogi tēs basanou 0b para anthrōpōn, alla para tǭ theǭ dynamin EVON.
The fruit of righteousness and the tree of life is Christ, who alone, in human fashion, fulfilled all righteousness, and as life itself sprouted the fruits of knowledge and virtue like a tree, from which those who eat will receive everlasting life and will enjoy the tree of life in paradise with Adam and all the righteous. But the souls of the lawless are taken away untimely from the face of God, because he overlooks them in the flame of torment. Not from men, but with God he will find power.
Prov 11:30 (allusion, high confidence) · Matt 3:15 (echo, medium confidence) · Rev 2:7 (echo, medium confidence)
Notes and citation
Summary: On Prov 11:30: Christ is the fruit of righteousness and tree of life whose fruit gives eternal life, while the souls of the lawless are cut off in torment.
- The last sentence probably belongs to the lemma of a following verse; uncertain.
Topics: Christology, Eschatology
Cite (SBL): Hippolytus, Frag. 2 4.18 (Achelis GCS 1:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-18). (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.
4.19Achelis GCS 1:163
Οὗτος EQOTE σοφίαν ὃ γν ὥναι ζητῶν. τί τὸ θέλημα τοῦ θεοῦ. ἐἐννεὸν δὲ ἑαυτὸν ποιήσας. περὶ οὗ μαθεῖν ἦλθεν,. οὗτος, δόξει φούόγέμος εἶναι. εἰ οὗτος ἐρωτᾷ περὶ σοφίας. ὃ βουλόμενός τι περὶ σοφίας μαθεῖν, οὗτος δὲ σιωπᾷ ἀπὸ σοφίας ὁ αὴ μόνον οὐδὲ θέλων γνῶναι περὶ σοφίας, ἀλλ ἀποπαύων χαὶ τοὺς πλησίον. διὸ καὶ φρογιμώτερος λέγεται εἶναι ὁ πρότερος τοῦ δευτέρου.
Houtos EQOTE sophian ho gn hōnai zētōn. ti to thelēma tou theou. eenneon de heauton poiēsas. peri hou mathein ēlthen,. houtos, doxei phouogemos einai. ei houtos erōtą peri sophias. ho boulomenos ti peri sophias mathein, houtos de siōpą apo sophias ho aē monon oude thelōn gnōnai peri sophias, all apopauōn chai tous plēsion. dio kai phrogimōteros legetai einai ho proteros tou deuterou.
He asks for wisdom who seeks to know what the will of God is; and having made himself silent about what he came to learn, he will seem to be prudent. If one man asks about wisdom, wishing to learn something about wisdom, while another keeps silent from wisdom, not only not wishing to know about wisdom himself but also stopping his neighbors, then the first is said to be more prudent than the second.
Prov 17:28 (allusion, high confidence)
Notes and citation
Summary: On Prov 17:28: one who asks about God's will and then keeps silent to learn is wiser than one who refuses wisdom and hinders others.
Cite (SBL): Hippolytus, Frag. 2 4.19 (Achelis GCS 1:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-19). (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.
4.20Achelis GCS 1:163
διὰ τούτων τῶν πράξεων, νεκροῦσα ἡ ἁμαρτία τὸν ἄνθρωπον, μηδέποτε ἡλλοιωμένη ἀλλὰ πάντοτε ἐπαύξουσαʼ N γὰρ τετάρτη φησὶν υθῦχ ἠρκέσθη εἰπεῖν ἱκανόν τετάρτην λέγων τὴν κατὰ πάντων ἐπιυμίαν ξσημανδν. Οσπερ γὰρ EV μὲν ἔστι TO σῶμα, μέλη δὲ πολλὰ ἔχει, 0UTO) καὶ ἢ ἁμαρτία, μία οὖσα, πολλὰς καὶ ποικίλας ἐπιθυμίας ἐν ἑαυτῇ ἔχει, dt ὧν ἐπίβουλος τῷ ἀνθρώπῳ γίνεται. ἐκ παραδειγμάτων δέ φησιν (,ἄδης καὶ ἔρως γυναικὸς καὶ τάρταρος καὶ γῆ οὐκ ἐμπιπλαμένη υδατος, καὶ υδῶρ καὶ πῦρ οὐ μὴ εἴπωσιν ἀρκεῖ. ὃν γὰρ τρόπον ὁ KONG οὐ διαλείπει δεχόμενος ψυχὰς ἀνομῶν ἀνθρώπων, οὐδὲ ὁ ἔρως τῆς ἁμαρτίας, ὡς γυναίκος, παύσεται ἐκποργνεύων, προδότης τῆς ξαυτοῦ ψυχῆς ὥς τις γενόμενος. τάρταρος δὲ ἀεὶ ἐν λυγρώδει καὶ ζοφώδει τόπῳ ὑπάρχων, οὐ καταλαμβάνεται ὑπὸ ἀκτῖνος φωτός οὕτως ἐστὶ πᾶς ὁ ἐν παντὶ πάθει σαρκὸς τῇ ἁμαρτίᾳ δουλευῶν OS γῇ μὴ ἐμπιπλαμένη ὕδατος μηδέποτε εἰς ἐξομολογησιν. καὶ,λουτρὸν ἐεαλινγενεσίας! ἐλθεῖν δυνάμενος, de ὕδωρ καὶ πῦρ μὴ λέγοντα ἀρκεῖ.
dia toutōn tōn praxeōn, nekrousa hē hamartia ton anthrōpon, mēdepote hēlloiōmenē alla pantote epauxousaʼ N gar tetartē phēsin ythych ērkesthē eipein hikanon tetartēn legōn tēn kata pantōn epiymian xsēmandn. Osper gar EV men esti TO sōma, melē de polla echei, 0UTO) kai ē hamartia, mia ousa, pollas kai poikilas epithymias en heautę̄ echei, dt hōn epiboulos tǭ anthrōpǭ ginetai. ek paradeigmatōn de phēsin (,adēs kai erōs gynaikos kai tartaros kai gē ouk empiplamenē ydatos, kai ydōr kai pyr ou mē eipōsin arkei. hon gar tropon ho KONG ou dialeipei dechomenos psychas anomōn anthrōpōn, oude ho erōs tēs hamartias, hōs gynaikos, pausetai ekporgneuōn, prodotēs tēs xautou psychēs hōs tis genomenos. tartaros de aei en lygrōdei kai zophōdei topǭ hyparchōn, ou katalambanetai hypo aktinos phōtos houtōs esti pas ho en panti pathei sarkos tę̄ hamartią douleuōn OS gę̄ mē empiplamenē hydatos mēdepote eis exomologēsin. kai,loutron eealingenesias! elthein dynamenos, de hydōr kai pyr mē legonta arkei.
… by these deeds sin kills man, never changing but always growing. For the fourth, he says, “was not content to say, Enough.” By saying “the fourth” he signified the desire for all things. For just as the body is one but has many members, so sin too, being one, has in itself many and varied desires, by which it plots against man. And he speaks from examples: “Hades, and the love of a woman, and Tartarus, and earth not filled with water, and water and fire will not say, Enough.” For as Hades does not cease receiving the souls of lawless men, so the love of sin, as of a woman, will not cease committing fornication, becoming like a betrayer of its own soul. And Tartarus, being always in a gloomy and dark place, is not reached by a ray of light; so is everyone who serves sin in every passion of the flesh; like earth not filled with water, never able to come to confession and to the washing of regeneration; like water and fire, not saying “Enough.”
Prov 30:15–16 (quotation, high confidence) · 1 Cor 12:12 (allusion, medium confidence) · Titus 3:5 (quotation, high confidence)
Notes and citation
Summary: On Prov 30:15–16: sin is never satisfied; like Hades, Tartarus, parched earth and fire, the slave of sin never comes to confession and the washing of regeneration.
- The beginning of the fragment is lost in the OCR. The lemma is LXX Prov 24:50–51 (= Prov 30:15–16).
Notes on the original text
- Digital text corrected (OCR junk): \, - I - ῳ ὡς ʼ \ 2 ᾿ → ; μέλη δὲ πολλὰ I ς ςε. 3 \ ἔχει → μέλη δὲ πολλὰ ἔχει; λυγρώδει ῳ ʼ ων 2, ς ὦν τ σ΄ ἃ καὶ → λυγρώδει καὶ.
Topics: Baptism
Cite (SBL): Hippolytus, Frag. 2 4.20 (Achelis GCS 1:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-20). (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.
4.21Achelis GCS 1:165
Ὁν γὰρ τρόπον OLG ἐπὶ πέτρας ἰχνοποιῆσαι οὐ δύναται, οὗτος οὐδὲ ὁ διάβολος ἐπὶ σῶμα Χριστοῦ ἁμαρτίαν ἡδυνηθὴ EVOELV. λέγει γὰρ ὁ κύριος,ἰδοὺ ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν.
Hon gar tropon OLG epi petras ichnopoiēsai ou dynatai, houtos oude ho diabolos epi sōma Christou hamartian hēdynēthē EVOELV. legei gar ho kyrios,idou erchetai ho archōn tou kosmou toutou, kai en emoi heurēsei ouden.
For just as a serpent cannot make a track on a rock, so neither could the devil find sin in Christ's body. For the Lord says: “Behold, the ruler of this world comes, and he will find nothing in me.”
Prov 30:19 (allusion, high confidence) · John 14:30 (quotation, high confidence)
Notes and citation
Summary: On Prov 30:19: as a serpent leaves no track on rock, the devil found no sin in Christ.
- LXX Prov 24:54 (= Prov 30:19).
Topics: Christology
Cite (SBL): Hippolytus, Frag. 2 4.21 (Achelis GCS 1:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-21). (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.
4.22Achelis GCS 1:165
Καθὸς γὰρ ναῦς διαπλέουσα ἐν τῷ πελάγει οἔχνη καὶ ὁδοὺς οὐ καταλείπει, οὕτως οὐδὲ ἡ ἐκκλησία, ἐν κόσμῳ πολιτευομένη ος ἐν πελάγει, καταλείπει τὴν ἰδίαν ἐλπίδα ἐπὶ τῆς γῆς, ἔχουσα τὴν ζωὴν ἀποκειμένην ἐν τοῖς οὐρανοῖς. ἧς ἐπὶ βραχὺ παρελθούσης, οὐχ ἔστιν ἰχνηλατῆσαι τὴν δίοδον.
Kathos gar naus diapleousa en tǭ pelagei oechnē kai hodous ou kataleipei, houtōs oude hē ekklēsia, en kosmǭ politeuomenē os en pelagei, kataleipei tēn idian elpida epi tēs gēs, echousa tēn zōēn apokeimenēn en tois ouranois. hēs epi brachy parelthousēs, ouch estin ichnēlatēsai tēn diodon.
For as a ship sailing through the sea leaves no tracks or ways behind, so neither does the church, living in the world as in a sea, leave its hope behind on the earth, having its life laid up in the heavens; and since it passes by for a short time, its passage cannot be traced.
Prov 30:19 (allusion, high confidence) · Col 3:3 (echo, medium confidence)
Notes and citation
Summary: On Prov 30:19: as a ship leaves no track, the church passes through the world with its hope and life laid up in heaven.
Cite (SBL): Hippolytus, Frag. 2 4.22 (Achelis GCS 1:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-22). (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.
4.23Achelis GCS 1:165
Ῥῆς ἐκκλησίας τῆς μὴ καταλιμπανούσης ἐν κόσμῳ τὴν ἐλπίδα, τῆς τὰ πάντα φερούσης. [Χριστοῦ σαρκώσεωςʼ τρίβον γὰρ νεχρώσεως ἐν δου οὐχ ὑπελίπετο.] Τοῦ αὐτοῦ (ἃ. h. ἩΜπολύτου). Τίνος ἀλλʼ ἢ τοῦ ἐκ πνεύματος ἁγίου καὶ παρθένου γεγεννημένου, ὃς τὸν τέλειον ἀἄνθροπον ἀνανεώσας ἐν κόσμῳ ἐπιτελεῖ τὰς δυνάμεις. ἀρξάμενος ἀπὸ τοῦ βαπτίσματος Ἰωάννου oc καὶ ὃ δύαγγελιστὴς μαρτυρεῖ. ἦν δὲ ὃ Ἰησοῦς ἀρχόμενος ος ἐτῶν τριάκοντα τοῦτο οὖν τὸ νέον καὶ ἀκμαῖον τῆς ἡλικίας ὃς διοδεύων κατὰ πόζεις καὶ χώρας ἰᾶτο τὰς νόσους καὶ τὰς ἀὀθενείας τῶν ἀνθρώπων.
Rhēs ekklēsias tēs mē katalimpanousēs en kosmǭ tēn elpida, tēs ta panta pherousēs. [Christou sarkōseōsʼ tribon gar nechrōseōs en dou ouch hypelipeto.] Tou autou (ha. h. HēMpolytou). Tinos allʼ ē tou ek pneumatos hagiou kai parthenou gegennēmenou, hos ton teleion aanthropon ananeōsas en kosmǭ epitelei tas dynameis. arxamenos apo tou baptismatos Iōannou oc kai ho dyangelistēs martyrei. ēn de ho Iēsous archomenos os etōn triakonta touto oun to neon kai akmaion tēs hēlikias hos diodeuōn kata pozeis kai chōras iato tas nosous kai tas aotheneias tōn anthrōpōn.
Of the church, which does not leave its hope in the world, the hope that bears all things. [Of Christ's incarnation; for he did not leave behind a track of death in Hades.] [b] Of the same (that is, Hippolytus). Whose but his who was born of the Holy Spirit and the Virgin, who, having renewed the perfect man in the world, performs mighty works, beginning from the baptism of John, as the evangelist too testifies: “And Jesus was beginning to be about thirty years old.” This, then, is the youthful and blooming time of the age of him who, passing through cities and countries, healed the diseases and infirmities of men.
Prov 30:19 (allusion, high confidence) · Luke 3:23 (quotation, high confidence)
Notes and citation
Summary: On Prov 30:19: the ship is the church, and ‘the way of a man in youth’ is Christ, born of the Spirit and the Virgin, who began his works at thirty.
- Two fragments run together; the second, headed ‘of the same’ (Achelis glosses ‘that is, Hippolytus’), is marked [b]. The bracketed sentence is bracketed in the edition.
Topics: Christology
Cite (SBL): Hippolytus, Frag. 2 4.23 (Achelis GCS 1:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-23). (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.
4.24Achelis GCS 1:166
Ὁ σεισμὸς δηλοῖ τὴν τῶν ἐπὶ γῆς πραγμάτον μεταβολήν. un ἁμαρτία τοίνυν, δούλη οὐσα φύσει, ἐβασίλευσεν ἐν τῷ θνητῷ τῶν ἀνθρώπων σώματι.... ἅπαὲ μὲν ἐπὶ τοῦ κατακλυσμοῦ δεύτερον δὲ ἐπὶ τῶν Σοδομιτῶν μὴ ἐνεγκάντων τὴν εὐφορίαν τῆς γῆς, ἀλλὰ καὶ τοὺς ξένους βιασαμένων τρίτον ἐπὶ τῆς μισητῆς Αἰγύ πτοῦυ, τῆς λαχούσης ἄνδρα τὸν Ἰωσὴφ σιτομετροῦντα πᾶσι. Ira μὴ διωρθαρῶσι λιμῷ ἀλλʼ οὐκ ἤνεγκε τὴν εὐτυχίαν. εἰς τοὺς υἱοὺς ᾿Ισραὴλ ἐξυβρίσασα.. οἰκέτις δὲ ἐκβαλοῦσα τὴν ἑαυτῆς δέσποιναν, ἦ ἡ ἐξ ἐθνῶν ἐκκλησία, ἢ θούλη οὖσα χαὶ ξένη τῶν ἐπαγ) AL τὴν εὐγενίδα καὶ κυρίαν συναγωγὴν ἐἐκβαλοῦσα γέγονε κυρία καὶ νύμφη Χριστοῦ.
Ho seismos dēloi tēn tōn epi gēs pragmaton metabolēn. un hamartia toinyn, doulē ousa physei, ebasileusen en tǭ thnētǭ tōn anthrōpōn sōmati.... hapae men epi tou kataklysmou deuteron de epi tōn Sodomitōn mē enenkantōn tēn euphorian tēs gēs, alla kai tous xenous biasamenōn triton epi tēs misētēs Aigy ptouy, tēs lachousēs andra ton Iōsēph sitometrounta pasi. Ira mē diōrtharōsi limǭ allʼ ouk ēnenke tēn eutychian. eis tous huious ᾿Israēl exybrisasa.. oiketis de ekbalousa tēn heautēs despoinan, ē hē ex ethnōn ekklēsia, ē thoulē ousa chai xenē tōn epag) AL tēn eugenida kai kyrian synagōgēn eekbalousa gegone kyria kai nymphē Christou.
The earthquake signifies the change of things on earth. Sin, then, being by nature a slave, has reigned in the mortal body of men. … Once at the flood; a second time with the Sodomites, who did not bear the fertility of the land but even violated strangers; a third time with hateful Egypt, which obtained Joseph as a man who measured out grain to all so that they might not perish by famine, yet did not bear its good fortune, but behaved insolently toward the sons of Israel. And a maidservant who casts out her own mistress: the church from the Gentiles, which, being a slave and a stranger to the promises, cast out the noble lady, the synagogue, and has become lady and bride of Christ.
Prov 30:21–23 (allusion, high confidence) · Rom 6:12 (allusion, high confidence) · Gen 19:4–5 (allusion, medium confidence) · Eph 2:12 (allusion, medium confidence) · Gal 4:30 (echo, medium confidence)
Notes and citation
Summary: On Prov 30:21–23: the earth's shaking is the change wrought by sin, seen at the flood, in Sodom and in Egypt; the maid who casts out her mistress is the Gentile church that replaced the synagogue.
- Words are lost in the OCR at the …. The contrast of church and synagogue is the author's own and is translated as written.
Cite (SBL): Hippolytus, Frag. 2 4.24 (Achelis GCS 1:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-24). (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.
4.25Achelis GCS 1:166
Διὰ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος σείεται ἡ σύμπασα γῆ, τὸ δὲ τέταρτον οὐ δύναται φέρειν΄. ηλθε γὰρ τὸ μὲν πρῶτον διὰ νόμου διδάσκων, δεύτερον διὰ προφητῶν τὰ μέλλοντα προκηρύττῶν, τρίτον δὲ διὰ τοῦ εὐαγγελίου, ἑαυτὸν φανερῶς ἐπιδεικνύς τέταρτον,χριτὴς ζώντων καὶ νεχρῶν ἐρχόμενος, οὗ τὴν δόξαν σύμπασα κτίσις οὐ μὴ βαστάξῃ. ἵνα οὖν διδάξῃ ἡμᾶς ὁ μακάριος Σολομὼν τὸ προχείμενον, ἐπήνεγκε λέγων (ἰὰν οἰχέτης βασιλεύσῃ, καὶ ἄφρον σλησθῇ σιτίων καὶ παιδίσκη ἐὰν ἐκβάλῃ τὴν ξαυτῆς κυρίαν, καὶ γυνὴ μισητὴ ἐὰν τύχῃ ἀνδρὸς ἀγαθοῦ.
Dia patros kai huiou kai hagiou pneumatos seietai hē sympasa gē, to de tetarton ou dynatai pherein΄. ēlthe gar to men prōton dia nomou didaskōn, deuteron dia prophētōn ta mellonta prokēryttōn, triton de dia tou euangeliou, heauton phanerōs epideiknys tetarton,chritēs zōntōn kai nechrōn erchomenos, hou tēn doxan sympasa ktisis ou mē bastaxę̄. hina oun didaxę̄ hēmas ho makarios Solomōn to procheimenon, epēnenke legōn (ian oichetēs basileusę̄, kai aphron slēsthę̄ sitiōn kai paidiskē ean ekbalę̄ tēn xautēs kyrian, kai gynē misētē ean tychę̄ andros agathou.
Through Father and Son and Holy Spirit the whole earth is shaken, and the fourth it cannot bear. For he came first teaching through the law; second, through the prophets, proclaiming beforehand the things to come; third, through the gospel, showing himself openly; fourth, coming as judge of the living and the dead, whose glory the whole creation will not bear. So that the blessed Solomon might teach us the matter before us, he added, saying: “If a servant reigns, and a fool is filled with food, and if a maidservant casts out her own mistress, and if a hated woman obtains a good husband.”
Prov 30:21–23 (quotation, high confidence) · 2 Tim 4:1 (echo, medium confidence)
Notes and citation
Summary: On Prov 30:21–23: the earth is shaken by the threefold coming through law, prophets and gospel, and cannot bear the fourth, the coming of the judge.
- The lemma is LXX Prov 24:56–58 (= Prov 30:21–23).
Topics: Eschatology, Trinity
Cite (SBL): Hippolytus, Frag. 2 4.25 (Achelis GCS 1:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-25). (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.
4.26Achelis GCS 1:167
Ἱππολυτου. Τίνες ol χοιρογρύλλιοι, ἀλλ΄ ἢ ἡμεῖς, οἱ ἐοίκαμέν ποτε χοίροις, ἐν πάσῃ ῥυπαρίᾳ τοῦ κόσμου ἀναστρεφόμενοι νυνὶ δὲ πιστεύσαντες Χριστῷ ἐποιχοδομοῦμεν,τοὺς ἑαυτῶν οἴχους ἐπὶ τὴν ἁγίαν σάρκα Χριστοῦ ὡς ἐπὶ πέτραν΄.
Hippolytou. Tines ol choirogryllioi, all΄ ē hēmeis, hoi eoikamen pote choirois, en pasę̄ rhyparią tou kosmou anastrephomenoi nyni de pisteusantes Christǭ epoichodomoumen,tous heautōn oichous epi tēn hagian sarka Christou hōs epi petran΄.
Hippolytus. Who are the rock-badgers but we, who were once like swine, living in all the filth of the world; but now, having believed in Christ, we build our houses on the holy flesh of Christ as on a rock.
Prov 30:26 (allusion, high confidence) · Matt 7:24 (allusion, medium confidence)
Notes and citation
Summary: On Prov 30:26: the rock-badgers are believers, once like swine, who now build their houses on Christ the rock.
- The interpretation plays on χοιρογρύλλιοι (rock-badgers) and χοῖροι (swine).
Notes on the original text
- Digital text corrected (OCR junk): Ἱππολυτου.,, ρ 525 ὮΝ We → Ἱππολυτου. .
Cite (SBL): Hippolytus, Frag. 2 4.26 (Achelis GCS 1:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-26). (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.
4.27Achelis GCS 1:167
Τὸν πεποιωμένον ἐν τῇ κακίᾳ. ὁ δὲ ἀπόστολος,τοὺς ἁμαρτάγοντάς φησιν,ἐνώπιον πάντων ἔλεγχε΄΄. [Τὸν ἐχτραπέντα πρὸς ὀλίγον.
Ton pepoiōmenon en tę̄ kakią. ho de apostolos,tous hamartagontas phēsin,enōpion pantōn elenche΄΄. [Ton echtrapenta pros oligon.
The one hardened in wickedness. And the apostle says: “Rebuke those who sin before all.” [The one turned aside for a little while.]
Prov 27:22 (allusion, high confidence) · 1 Tim 5:20 (quotation, high confidence)
Notes and citation
Summary: On Prov 27:22: the fool pounded in a mortar is the one hardened in wickedness, to be rebuked publicly.
- The bracketed words are bracketed in the edition.
Cite (SBL): Hippolytus, Frag. 2 4.27 (Achelis GCS 1:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-27). (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.
4.29Achelis GCS 1:168
Καθάπαξ ἀδύνατον νοηθῆναι. οὐ καθάπαξ, φησίν, ἀδύνατον γοῆσαι΄.
Kathapax adynaton noēthēnai. ou kathapax, phēsin, adynaton goēsai΄.
Altogether impossible to understand. Not altogether, he says, impossible to understand.
Prov 30:18 (allusion, medium confidence)
Notes and citation
Summary: On Prov 30:18: the things the writer cannot understand are not wholly beyond understanding.
- A very short and obscure fragment on LXX Prov 24:53 (= Prov 30:18); sense uncertain.
Cite (SBL): Hippolytus, Frag. 2 4.29 (Achelis GCS 1:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-29). (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.
4.30Achelis GCS 1:168
Ἱππολυτου. Ὁ τὴν τοῦ θεοῦ δόξαν ἢ τὴν τοῦ βασιλέως κρύπτων παρʼ ἑαυτῷ, τιμᾷ πρόσταγμα αὑτοῦ. Πολυσήμαντον τὸ ὄνομα τῆς παραβολῆς. ἔστι γὰρ παραβολὴ λάλημα καὶ ἀπόδειγμα καὶ ὀνειδισμός. καὶ παραβολή ἐστι λόγος παραβάλλων τὰ νοητὰ τοῖς αἰσθητοῖς καὶ παριστῶν ἐκ τῶν ἐγκοσμίων καὶ ὁρατῶν τὰ ὑπερκόσμια καὶ τὰ ἀόρατα.
Hippolytou. Ho tēn tou theou doxan ē tēn tou basileōs kryptōn parʼ heautǭ, timą prostagma hautou. Polysēmanton to onoma tēs parabolēs. esti gar parabolē lalēma kai apodeigma kai oneidismos. kai parabolē esti logos paraballōn ta noēta tois aisthētois kai paristōn ek tōn enkosmiōn kai horatōn ta hyperkosmia kai ta aorata.
Hippolytus. He who hides the glory of God or that of the king with himself honors his command. The word “parable” has many meanings: a parable is a saying, a proof, and a reproach. And a parable is speech that compares intelligible things with sensible ones, and presents the things above the world and invisible from the things in the world and visible.
Prov 25:2 (allusion, low confidence)
Notes and citation
Summary: ‘Parable’ has many senses; a parable compares spiritual things with sensible ones and presents the invisible through the visible.
- The verse commented on is uncertain (the opening sentence recalls Prov 25:2).
Topics: Scripture and canon
Cite (SBL): Hippolytus, Frag. 2 4.30 (Achelis GCS 1:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-30). (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.
4.31Achelis GCS 1:171
Ὁ γὰρ γνοὺς τὴν σοφίαν τοῦ θεοῦ λαμβάνει παρʼ αὐτοῦ καὶ παιδείαν : ἐκμανθάνων δὲ αὐτῆς τὰ τοῦ λόγου μυστήρια. καὶ οἱ ἐπιγνόντες τὴν ἀληθῆ καὶ ἐπουράνιον σοφίαν. εὐχόλως ο-νοήσουσι τοὺς σοφοὺς ὑπ αὐτῆς λελαλημένους λόγους, διό φησι δέξασθαι στροφὰς λόγων.
Ho gar gnous tēn sophian tou theou lambanei parʼ autou kai paideian : ekmanthanōn de autēs ta tou logou mystēria. kai hoi epignontes tēn alēthē kai epouranion sophian. eucholōs o-noēsousi tous sophous hyp autēs lelalēmenous logous, dio phēsi dexasthai strophas logōn.
For he who knows the wisdom of God receives from him also instruction, learning thoroughly through it the mysteries of the Word; and those who have come to know the true and heavenly wisdom will easily understand the wise words spoken by it; and so he says, “to receive the turns of words.”
Prov 1:2–3 (allusion, high confidence)
Notes and citation
Summary: On Prov 1:2–3: those who know God's wisdom receive instruction in the mysteries of the Word and understand its words.
- The staged text goes on with two catena pieces headed ‘Chrysostom’ and ‘Origen’; they are not by Hippolytus and are removed by a logged correction.
Notes on the original text
- Digital text corrected (catena pieces by other authors (headed Chrysostom and Origen), not Hippolytus): Χρυσοστόμου. Τὰ γὰρ ἀντιστρόφως ἐν παραβολαῖς ὑπὸ τοῦ ἁγίου πνεύματος λελαλημένα, ταῦτα τοῖς πιστὴν καρδίαν ἔχουσι πρὸς θεὸν εὐγνῶστα σι γίνεται, vooDoL γὰρ τὴν ἀληθῆ δικαιοσύνην, διὰ Χριστοῦ καταγγελλομένην. στ΄ > ʼ ΧΧΧΥῚ. Ὡριγένους. Παροιμία ἐστὶ λογος ἀπόκρυφος, ÖL ἑτέρου προδήλου σημαινόμενος. → .
Cite (SBL): Hippolytus, Frag. 2 4.31 (Achelis GCS 1:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-31). (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.
4.33Achelis GCS 1:172
Σοφὸς ὑπάρχων παιδευτὴς ὃ παροιμιαστὴς καὶ τῆς τῶν νέων στοχαζόμενος ἕξεως, ἐν ἀπαγορεύσει τῆς μιαιφονίας οὐ πρότερα τίθησι τὰ δοκοῦντα ἐξ αὐτῆς περιγίνεσθαι κέρδη, de ἂν μὴ λάθῃ δὴ ἀποτρέπων τοῦ φόνου, μᾶλλον προτρεπόμενος ἀλλὰ πολλὰ τὰ ἐκ ψιλῆς τῆς προσηγορίας ἀποτρέποντα τὸν ἀκούοντα προσθεὶς, ὀψέ ποτε ἐπάγει τὰ ἀπὸ τούτων τοῖς τοιούτοις περιγινόμενα κέρδη. μηδὲ ὑπόὄχῃς οὖν τὴν ἀχοὴν ἀσεβῶν διδάγμασιν, σκόπησον γὰρ πρότερον ἐφʼ οἷών σε κοινο)νίαν προτρέπονται, καὶ τίνων ἐργάτην γενέσθαι παρακαλοῦσιν. οὐ γὰρ ἐπὶ πορεῖαν ὀνήσιμον ἄγουσιν, οὐκ ἐπʼ ἐργασίαν ἐλευθέροις προσήκουσαν, ἀλλʼ ἐπ᾿ ἔκχυσιν αἵματος, καὶ τούτου δικαίου, οὐκ ἀφορμὴν δεδωκότος, οὐ λύπης αἰτίαν παρεσχηκότος, Ge καὶ αὐτοὶ συνομολογοῦσιν.
Sophos hyparchōn paideutēs ho paroimiastēs kai tēs tōn neōn stochazomenos hexeōs, en apagoreusei tēs miaiphonias ou protera tithēsi ta dokounta ex autēs periginesthai kerdē, de an mē lathę̄ dē apotrepōn tou phonou, mallon protrepomenos alla polla ta ek psilēs tēs prosēgorias apotreponta ton akouonta prostheis, opse pote epagei ta apo toutōn tois toioutois periginomena kerdē. mēde hypoochę̄s oun tēn achoēn asebōn didagmasin, skopēson gar proteron ephʼ hoiōn se koino)nian protrepontai, kai tinōn ergatēn genesthai parakalousin. ou gar epi poreian onēsimon agousin, ouk epʼ ergasian eleutherois prosēkousan, allʼ ep᾿ ekchysin haimatos, kai toutou dikaiou, ouk aphormēn dedōkotos, ou lypēs aitian pareschēkotos, Ge kai autoi synomologousin.
Being a wise instructor and considering the disposition of the young, the writer of proverbs, in forbidding murder, does not first set out the gains that seem to come from it, lest he should unwittingly encourage murder rather than turn them from it; but having first added many things that deter the hearer by the mere name, only late does he bring in the gains that accrue to such men from these deeds. Do not, then, lend your ear to the teachings of the ungodly; first consider into what fellowship they urge you, and of what works they invite you to become a worker. For they do not lead you on a profitable journey, nor to work befitting free men, but to the shedding of blood, and that of a righteous man, who gave no occasion, nor caused any grief, as they themselves admit.
Prov 1:10–11 (allusion, high confidence)
Notes and citation
Summary: On Prov 1:10–11: the wise teacher deters the young from murder before mentioning its gains, warning them against the fellowship of the ungodly who shed righteous blood.
- The fragment has no heading of its own in the catena; Achelis prints it with Hippolytus's fragments.
Cite (SBL): Hippolytus, Frag. 2 4.33 (Achelis GCS 1:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-33). (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.
4.34Achelis GCS 1:172
Μεῖζον τοῦ φιλεῖν τὸ ἀγαπᾶν. οὐδὲν ἐν αὐτοῖς σκολιόν, οὐδὲ στραγγαλιῶδες ἢ στρεβλὸν καὶ καμπύλον, πάντα εὐθεῖα, φανερά, οὐδὲ σοφιστικὸν οὐδὲ μεμαγγανευμένον ἔχοντα ἢ γὰρ ἔξω διδασκαλία λόγους μὲν ἔχει, ἐργασίαν δὲ οὐκ ἔχει.
Meizon tou philein to agapan. ouden en autois skolion, oude strangaliōdes ē streblon kai kampylon, panta eutheia, phanera, oude sophistikon oude memanganeumenon echonta ē gar exō didaskalia logous men echei, ergasian de ouk echei.
“To love” (ἀγαπᾶν) is greater than “to be fond” (φιλεῖν). There is nothing crooked in them, nothing tangled or twisted and bent; all are straight, plain, having nothing sophistical or contrived. For the outside teaching has words, but it has no practice.
Prov 8:17 (allusion, high confidence) · Prov 8:8–9 (allusion, medium confidence)
Notes and citation
Summary: On Prov 8:17 and 8:8–9: love is greater than fondness, and Wisdom's words are straight, unlike outside teaching that has words without deeds.
- A line of the edition's apparatus printed in the OCR is removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR leak: the edition's apparatus printed into the text): οὐδὲλʼ 1. νοοῦσι — καταγγελλομένην < ΟἹ γὰρ] δὲ M? χαταγγελομένην Ο σοφιστικὸν → οὐδὲ σοφιστικὸν.
Cite (SBL): Hippolytus, Frag. 2 4.34 (Achelis GCS 1:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-34). (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.
4.35Achelis GCS 1:173
Ἱππολύυτος. ᾿. \ - = 2 7 5... Ωγ. ἄχρατον γὰρ ονταʼ τὰ θεῖα φωναῖς ἀνθροωπίναις ἐκέρασεν, ὁ ἐστι σοφία ἀνθρώπων, ἵνα χωρίσαι αὐτὰ δυνηθῶμεν. ΧΗ. Ῥίον. 9, 4. ἱππολύυτος. ς \, - ΕΣ [σʼ, > Kaodiav. ὁ γὰρ UNO ονοῦν ἔχων Χριστοῦ, ὁταν λάβῃ ἀρχὴν ἀρετῆς, ἐκκλίνει ἀπὸ κακοῦ καὶ ποιεῖ ἀγαθόν. ὃ ψεῦδος ἄστατον φύσει. ὅστις οὖν χρῆται τούτῳ, τὸν φυσικὸν get ἐάσας, τὴν τοῦ θεοῦ σοφίαν, ἀλήθειαν οὖσαν, ποιμαίνει ἀνέμους περὶ ὧν φησιν ὁ Παῦλος κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ διδασκαλίας. οὗτος δὲ καὶ διώξεται 6 ὄρνξα σπετόμενα, συγγένθδιαν ἔχοντα πρὸς τὰ πετεινά, τὰ ἁρπάζοντα τὰ θεαρὰ τὴν ὁδὸν σπαρέντα, ἅπερ ἡρμήνευσεν ὁ σωτὴρ εἶναι, τὸν πονηρόν.
Hippolyytos. ᾿. \ - = 2 7 5... Ōg. achraton gar ontaʼ ta theia phōnais anthroōpinais ekerasen, ho esti sophia anthrōpōn, hina chōrisai auta dynēthōmen. ChĒ. Rhion. 9, 4. hippolyytos. s \, - ES [sʼ, > Kaodiav. ho gar UNO onoun echōn Christou, hotan labę̄ archēn aretēs, ekklinei apo kakou kai poiei agathon. ho pseudos astaton physei. hostis oun chrētai toutǭ, ton physikon get easas, tēn tou theou sophian, alētheian ousan, poimainei anemous peri hōn phēsin ho Paulos klydōnizomenoi kai peripheromenoi panti anemǭ didaskalias. houtos de kai diōxetai 6 ornxa spetomena, syngenthdian echonta pros ta peteina, ta harpazonta ta theara tēn hodon sparenta, haper hērmēneusen ho sōtēr einai, ton ponēron.
Hippolytus. … For since the divine things were unmixed, he mixed them with human voices, that is, with human wisdom, so that we might be able to receive them. [b] Hippolytus. … heart. For he who has not yet the mind of Christ, when he takes the beginning of virtue, turns aside from evil and does good. [c] A lie is by nature unstable. Whoever, then, uses it, leaving aside the natural word, the wisdom of God, which is truth, “shepherds the winds”; of whom Paul says: “tossed and carried about by every wind of teaching.” And this man “will also pursue flying birds,” which are akin to the birds that snatch the seeds sown along the road, which the Savior explained to be the evil one.
Prov 9:2 (allusion, high confidence) · Prov 9:4 (allusion, medium confidence) · Prov 9:12 (quotation, medium confidence) · Eph 4:14 (quotation, high confidence) · Matt 13:4 (allusion, high confidence) · Matt 13:19 (allusion, high confidence)
Notes and citation
Summary: On Prov 9:2–4, 12a: Wisdom mixed divine things with human speech for us; the one who relies on lies shepherds the wind and chases the birds that are the evil one.
- Several fragments run together (on Prov 9:2, 9:4 and the LXX addition at 9:12); later starts are marked [b] and [c]. The beginnings of the first two are lost in the OCR.
Cite (SBL): Hippolytus, Frag. 2 4.35 (Achelis GCS 1:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-35). (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.
4.36Achelis GCS 1:173
Ὅτι οὐδὲν ἰσοστάσιον δίδοται παρʼ ἡμῶν τῷ θεῷ τοῖς δοθεῖσιν ἡμῖν παρʼ αὐτοῦ. OU γὰρ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν, φησὶν ὃ Δαυίδ, κἂν αὐτοῦ τοῦ ἡλίου καθαρώτερος ἢ, ὥστε διὰ φιλαθοοωπίαν σωζόμεθα.
Hoti ouden isostasion didotai parʼ hēmōn tǭ theǭ tois dotheisin hēmin parʼ autou. OU gar dikaiōthēsetai enōpion sou pas zōn, phēsin ho Dauid, kan autou tou hēliou katharōteros ē, hōste dia philathooōpian sōzometha.
That nothing of equal weight is given by us to God for what has been given to us by him. “For no living man shall be justified before you,” says David, even if he be purer than the sun itself; so that we are saved through God's love for mankind.
Ps 143:2 (142:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Nothing we give God equals his gifts; no one living is justified before him, so we are saved by his love for mankind.
- The verse of Proverbs commented on is uncertain.
Cite (SBL): Hippolytus, Frag. 2 4.36 (Achelis GCS 1:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-36). (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.
4.37Achelis GCS 1:174
ἱππολυτος. Ὁ μὴ σφαλλόμενος τὴν διάκρισιν ἡ ὁ μὴ βασκάνο καὶ πλεονεκτικῷ κεχρημένος ὀφθαλμῷ.
hippolytos. Ho mē sphallomenos tēn diakrisin hē ho mē baskano kai pleonektikǭ kechrēmenos ophthalmǭ.
Hippolytus. He who does not err in discernment, or who does not use an envious and covetous eye.
Notes and citation
Summary: A brief gloss on the one who judges rightly and has no envious eye.
- The verse commented on is uncertain.
Notes on the original text
- Digital text corrected (OCR junk): N ῃ Ξ ΠΟΥ → .
Cite (SBL): Hippolytus, Frag. 2 4.37 (Achelis GCS 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-37). (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.
4.38Achelis GCS 1:174
Πληθυνθείσης τῆς ἐκκλησίας δεδόξασται ὁ Χριστός.
Plēthyntheisēs tēs ekklēsias dedoxastai ho Christos.
When the church has been multiplied, Christ has been glorified.
Prov 14:28 (allusion, high confidence)
Notes and citation
Summary: On Prov 14:28: the king's glory in a multitude of people is Christ glorified in the growth of the church.
Cite (SBL): Hippolytus, Frag. 2 4.38 (Achelis GCS 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-38). (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.
4.39Achelis GCS 1:174
Melt ἢ, ἀλληγορία, κηρίον ἢ Ἱστορία, ἢτις ἔχει ἐπικεκρυμμέροὶ τσ... A δὲ ψʼ ΩΝ ΠῚ γῆς δύ δ 7 δ HELL φάρυγξ δὲ ἡ θρεπτικὴ τῆς φυχῆς δύναμις, δί ἧς τροφαὶ παρεπέμπονται εἰς τὴν χοιλίαν αὐτῆς.
Melt ē, allēgoria, kērion ē Historia, ētis echei epikekrymmeroi ts... A de psʼ ŌN PI gēs dy d 7 d HELL pharynx de hē threptikē tēs phychēs dynamis, di hēs trophai parepempontai eis tēn choilian autēs.
Honey is allegory, the honeycomb is history, which has hidden … And the throat is the nourishing power of the soul, through which food is passed into its belly.
Prov 24:13 (allusion, high confidence)
Notes and citation
Summary: On Prov 24:13: honey is the allegorical sense, the honeycomb the historical sense, and the throat the soul's power of nourishment.
- Some words are garbled in the OCR and are omitted (…).
Topics: Scripture and canon
Cite (SBL): Hippolytus, Frag. 2 4.39 (Achelis GCS 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-39). (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.
4.40Achelis GCS 1:174
Τίνος; τοῦ ἐν παλιγγενεσίᾳ πολιτευσαμένου. ἢ οὕτως ἄνόδρος τοῦ ἀεὶ νεάζοντος τῇ ἀνδρείᾳʼ ἢ OTL ὡς εἴπομεν ὃ νέος τεταγμένας ὁδοὺς οὐκ ἔχεβιʼ ἢ ἄλλως τοῦ ἀναγεννηθέντος διὰ τοῦ βαπτίσματος καὶ αφεσιν ἀμαρτιῶν λαβοντος.
Tinos? tou en palingenesią politeusamenou. ē houtōs anodros tou aei neazontos tę̄ andreiąʼ ē OTL hōs eipomen ho neos tetagmenas hodous ouk echebiʼ ē allōs tou anagennēthentos dia tou baptismatos kai aphesin amartiōn labontos.
Whose? Of him who has lived in the regeneration; or thus, of a man ever young in courage; or because, as we said, the young man does not have set ways; or otherwise, of the one reborn through baptism and having received forgiveness of sins.
Prov 30:19 (allusion, high confidence)
Notes and citation
Summary: On Prov 30:19: ‘the way of a man in youth’ is that of one living in the regeneration, or of one reborn in baptism.
Topics: Baptism
Cite (SBL): Hippolytus, Frag. 2 4.40 (Achelis GCS 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-40). (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.
4.41Achelis GCS 1:174
To δὲ τέταρτον ἀνεπίγνωστον διὰ τὸ ἄστατον τῶν τρόπο. τοῦτο ἦθος νεαροῦ, ᾧ συνταχτέον καὶ τὰς τῆς μοιχαλίδος ὁδούς. δυσφώρα τοίγαρ, ἐπεὶ μηδὲν ἐκ τοῦ προφανοῦς βλάβος ἐνορᾶται τῷ σώματι πρὸ τῆς ἀθεμίτου πράξεως.
To de tetarton anepignōston dia to astaton tōn tropo. touto ēthos nearou, hǭ syntachteon kai tas tēs moichalidos hodous. dysphōra toigar, epei mēden ek tou prophanous blabos enoratai tǭ sōmati pro tēs athemitou praxeōs.
And the fourth is unknowable because of the instability of his ways. This is the character of a youth, with which must be ranked also the ways of the adulteress. It is hard to detect, since no harm is seen openly on the body before the lawless act.
Prov 30:19–20 (allusion, high confidence)
Notes and citation
Summary: On Prov 30:19–20: the fourth way, a youth's, is unknowable because unstable, like the hidden ways of the adulteress.
Cite (SBL): Hippolytus, Frag. 2 4.41 (Achelis GCS 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-41). (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.
4.42Achelis GCS 1:174
Καύσωμα διαλύει, μέγαλα τὸν σῖτον βλάπτοντα, ὡς πρὸ ὥρας πεσεῖν πολλάκις, ἀφανισθέντα ὑπὸ τῆς καύσεος.
Kausōma dialyei, megala ton siton blaptonta, hōs pro hōras pesein pollakis, aphanisthenta hypo tēs kauseos.
It dispels the heat, which greatly harms the grain, so that it often falls before its time, destroyed by the burning.
Prov 25:13 (allusion, high confidence)
Notes and citation
Summary: On Prov 25:13: cold in harvest-time dispels the heat that ruins the grain.
Cite (SBL): Hippolytus, Frag. 2 4.42 (Achelis GCS 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-42). (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.
4.44Achelis GCS 1:175
ηδενὶ ἀκορέστως πρόσιθι, μάλιστα τῶν κατὰ τὸν ἀνθρώπινον βίον, ἀλλ οὑτῶως ἀπολαυσαι ἀβλαβῶς.
ēdeni akorestōs prosithi, malista tōn kata ton anthrōpinon bion, all houtōōs apolausai ablabōs.
Approach nothing insatiably, especially the things of human life, but so enjoy them without harm.
Prov 25:16 (allusion, high confidence)
Notes and citation
Summary: On Prov 25:16: enjoy the things of life without excess.
Topics: Ethics
Cite (SBL): Hippolytus, Frag. 2 4.44 (Achelis GCS 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-44). (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.
4.45Achelis GCS 1:175
Τὸ ἐκ τῶν πηγῶν τοῦ σωτηρίου. οὐ γὰρ μάτην τῇ ψυχῇ πρόοσκείται, ἀλλ ἵνα πνευματικῶς τοῦτο ἐκλάβωμεν.
To ek tōn pēgōn tou sōtēriou. ou gar matēn tę̄ psychę̄ prooskeitai, all hina pneumatikōs touto eklabōmen.
That which is from the springs of salvation. For “to the soul” is not added in vain, but so that we may take this spiritually.
Prov 25:25 (allusion, high confidence) · Isa 12:3 (allusion, high confidence)
Notes and citation
Summary: On Prov 25:25a: the cold water for a thirsty soul is the water from the springs of salvation, to be taken spiritually.
Cite (SBL): Hippolytus, Frag. 2 4.45 (Achelis GCS 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-45). (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.
4.46Achelis GCS 1:175
Otto φησὶν ἀγγελία ἀγαθή ἡ περὶ τῆς ἀναστάσεως καὶ ἡ ἐπαγγελιῶν: ὠφελεῖ τὸν παραδεξάμενον.
Otto phēsin angelia agathē hē peri tēs anastaseōs kai hē epangeliōn: ōphelei ton paradexamenon.
So, he says, good news, that about the resurrection and the promises, profits him who receives it.
Prov 25:25 (allusion, high confidence)
Notes and citation
Summary: On Prov 25:25b: the good news from afar is the message of the resurrection and the promises.
Topics: Eschatology
Cite (SBL): Hippolytus, Frag. 2 4.46 (Achelis GCS 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-46). (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.
4.47Achelis GCS 1:175
(ὡς τοὺς πολλους λέγειν, ὁσαυτῶς ἔχειν τῷ ἀποστελλομένῳ τον ἀποστείλανταʼ ἐξ ἑαυτοῦ ὕβρεις πάσχει.
(hōs tous pollous legein, hosautōs echein tǭ apostellomenǭ ton aposteilantaʼ ex heautou hybreis paschei.
… so that most say that the sender is treated as the one sent; he suffers insults from himself.
Prov 26:6 (allusion, medium confidence)
Notes and citation
Summary: On Prov 26:6: whoever sends a fool brings insult on himself.
- The beginning is lost in the OCR and the sense uncertain.
Notes on the original text
- Digital text corrected (OCR junk): 1. Ὁ 8}. ἦν → .
Cite (SBL): Hippolytus, Frag. 2 4.47 (Achelis GCS 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-47). (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.
4.48Achelis GCS 1:176
Τί ἐστι N σοφία φκοδόμησεν ἑαυτῇ οἶκον; Χριστὸς ἡ τοῦ θεοῦ ἐλπίδε διὰ τοῦ σταυροῦ κυβερνωμένης.. Καὶ ὁδοὺς ἀνδρὸς ἐν νεότητι τοῦ ἐκ πνεύματος ἁγίου καὶ τῆς παρθένου γεγεννημένου ἰδοὺ γάρ φησιν,,ἀνὴρ ἀνατολὴ ὄνομα αὐτῷ. Τοιαύτη ὁδὸς μοιχαλίδος, 1 ὅταν πράξῃ ἀπονιψαμένη οὐδέν φησι πεπραχέναι ἄτοπον τοιαύτη ἐστὶν ἡ ἀναστροφὴ τῆς ἐκκλησίας πιστευούσης Χριστῷ, ἢ μετὰ τὸ πορνεῦσαι ἐν τοῖς εἰδώλοις ἀποταξαμένη τούτοις καὶ τῷ διαβόλῳ καὶ ἀπολουσαμένη τὰς ἁμαρτίας καὶ λαβοῦσα ἄφεσιν οὐδέν φησι πεπραχέναι ἄτοπον. Διὰ τριῶν σείεται ἡ γῆ διὰ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. Kal τὸ τέταρτον οὐ δύναται φέρειν τὴν ἐσχάτην ἐπιφάνειαν τοῦ σωτῆρος. Kir οἰκέτης βασιλεύσῃ ὃ Ἰσραὴλ ἐν Alγύπτῳ δοῦλος γενόμενος καὶ ἐν τῇ γῇ τῆς ἐπαγγελίας βασιλεύσας. Keil ἄφρων πλησθεὶς σιτίων τὴν γῆν ἐξ ἑτοίμου λαβὼν καὶ φαγὼν za ἐμπλησθεὶς ἀπελάκτισεν. Kal παιδίσκη ἐὰν ἐκβάλῃ τὴν ἑαυτῆς κυρίαν ἡ κυριοχτόνος συναγωγὴ σταυρώσασα τὴν σάρκα τοῦ Χριστοῦ ἔξω τῆς πύλης. Kai γυνὴ μισητὴ ἐὰν τύχῃ ἀνδρὸς zETOu Δριστῷ ῳκοδόμηνται. HTLZ ἐγενήθη εἰς κεφαλὴν γωνίας..ἀσκαλαβώτης χερσὶν ἐρειδόμενος καὶ εὐάλωτος ὧν, οὗτος οἰκεῖ ἐν ὀχυρώμασι βασιλέων ὁ λῃστὴς ἐν τῇ ἐκτάσει τῶν χειρῶν τῷ σταυρῷ τοῦ Χριστοῦ ἐπερειδόμενος, οἰκεῖ ἐν τῷ παραδείσῳ, τῷ ὀχυρώματι τῶν τριῶν βασιλέων, πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος.,ἰΑΙβασίλευτον ἡ ἀκρίς, καὶ ἐκστρατεύίει ἀφʼ ἑνὸς κελεύσματος εὐτάκτως ἀβασίλευτα ἤσαν τὰ ἔθνη ὑπὸ τῆς ἁμαρτίας γὰρ ἐβασιλεύοντο, νῦν δὲ πιστεύσαντα τῷ θεῷ στρατεύονται τὴν ἐπουράνιον στρατείαν. Τρία ἐστὶν ἃ εὐόδως πορεύεται, καὶ τὸ τέταρτον 0 καλῶς διαβαίνει ἄγγελοι ἐν οὐρανοῖς, ἅγιοι ἐπὶ τῆς γῆς, ψυχαὶ δικαίων ὑπὸ γῆν, καὶ τὸ τέταρτον ὁ θεὸς λόγος σαρκωθεὶς διέβη καλῶς μήτραν παρθένου, ἀνάπλασιν τοῦ ᾿Αδὰμ ποιούμενος διέβη ἐν κόσμῳ κῆρυξ τῆς ἀληθείας γενόμενος διέβη ἐν don τὰς φιχὰς τῶν πεπεδημένων λῦσαι τοῦ δεσμοῦ βουλόμενος διέβη πύλες οὐρανῶν, ἀπαρχὴ ἀνα στάσεως καὶ ἂν αλήψεως πᾶσι γενόμενος. Σκύμνος λέοντος ἰσχυρότερος κτηνῶν. Χριστὸς ὁ ὑπὸ Ἰακὼβ ἐν τῷ Ἰούδᾳ προφητευόμενος.,᾿Αλέχτωρ περιπατῶν ἐν θηλείαις εὔψυχος Παῦλος ἐν ταῖς ἐκκλησίαις προθύμως κηρύσσων τὸν λόγον τοῦ θεοῦ. Τράγος ἡγούμενος αἰπολίου ὁ ὑπὲρ τῶν ἁμαρτιῶν τοῦ χοσμοῦ σφαγιασθ'είς. Καὶ βασιλεὺς δημηγορῶν ἐν ἔθνει Χριστὸς βασιλεύσας ἐπὶ τὰ ἔθνη, δημηγορεῖ διὰ προφητῶν καὶ ἀποστόλων τὸν λόγον τῆς ἀληθείας.
Ti esti N sophia phkodomēsen heautę̄ oikon? Christos hē tou theou elpide dia tou staurou kybernōmenēs.. Kai hodous andros en neotēti tou ek pneumatos hagiou kai tēs parthenou gegennēmenou idou gar phēsin,,anēr anatolē onoma autǭ. Toiautē hodos moichalidos, 1 hotan praxę̄ aponipsamenē ouden phēsi peprachenai atopon toiautē estin hē anastrophē tēs ekklēsias pisteuousēs Christǭ, ē meta to porneusai en tois eidōlois apotaxamenē toutois kai tǭ diabolǭ kai apolousamenē tas hamartias kai labousa aphesin ouden phēsi peprachenai atopon. Dia triōn seietai hē gē dia patros kai huiou kai hagiou pneumatos. Kal to tetarton ou dynatai pherein tēn eschatēn epiphaneian tou sōtēros. Kir oiketēs basileusę̄ ho Israēl en Algyptǭ doulos genomenos kai en tę̄ gę̄ tēs epangelias basileusas. Keil aphrōn plēstheis sitiōn tēn gēn ex hetoimou labōn kai phagōn za emplēstheis apelaktisen. Kal paidiskē ean ekbalę̄ tēn heautēs kyrian hē kyriochtonos synagōgē staurōsasa tēn sarka tou Christou exō tēs pylēs. Kai gynē misētē ean tychę̄ andros zETOu Dristǭ ǭkodomēntai. HTLZ egenēthē eis kephalēn gōnias..askalabōtēs chersin ereidomenos kai eualōtos hōn, houtos oikei en ochyrōmasi basileōn ho lę̄stēs en tę̄ ektasei tōn cheirōn tǭ staurǭ tou Christou epereidomenos, oikei en tǭ paradeisǭ, tǭ ochyrōmati tōn triōn basileōn, patros kai huiou kai hagiou pneumatos.,iAIbasileuton hē akris, kai ekstrateuiei aphʼ henos keleusmatos eutaktōs abasileuta ēsan ta ethnē hypo tēs hamartias gar ebasileuonto, nyn de pisteusanta tǭ theǭ strateuontai tēn epouranion strateian. Tria estin ha euodōs poreuetai, kai to tetarton 0 kalōs diabainei angeloi en ouranois, hagioi epi tēs gēs, psychai dikaiōn hypo gēn, kai to tetarton ho theos logos sarkōtheis diebē kalōs mētran parthenou, anaplasin tou ᾿Adam poioumenos diebē en kosmǭ kēryx tēs alētheias genomenos diebē en don tas phichas tōn pepedēmenōn lysai tou desmou boulomenos diebē pyles ouranōn, aparchē ana staseōs kai an alēpseōs pasi genomenos. Skymnos leontos ischyroteros ktēnōn. Christos ho hypo Iakōb en tǭ Ioudą prophēteuomenos.,᾿Alechtōr peripatōn en thēleiais eupsychos Paulos en tais ekklēsiais prothymōs kēryssōn ton logon tou theou. Tragos hēgoumenos aipoliou ho hyper tōn hamartiōn tou chosmou sphagiasth'eis. Kai basileus dēmēgorōn en ethnei Christos basileusas epi ta ethnē, dēmēgorei dia prophētōn kai apostolōn ton logon tēs alētheias.
What is “Wisdom has built herself a house”? Christ, the wisdom of God … steered by hope through the cross. “And the ways of a man in youth”: of him who was born of the Holy Spirit and the Virgin; for behold, it says, “a man whose name is the Dawn.” “Such is the way of an adulteress, who, when she has acted and washed, says she has done nothing wrong”: such is the conduct of the church that believes in Christ, which, after committing fornication with idols, renounced them and the devil, and having washed off its sins and received forgiveness, says it has done nothing wrong. “Through three the earth is shaken”: through Father and Son and Holy Spirit. “And the fourth it cannot bear”: the last appearing of the Savior. “If a servant reigns”: Israel, who became a slave in Egypt and reigned in the land of promise. “And a fool, filled with food”: having received the land ready-made, and having eaten and been filled, he kicked. “And if a maidservant casts out her own mistress”: the Lord-killing synagogue, having crucified the flesh of Christ outside the gate. “And if a hated woman obtains a good husband” … are built on Christ, who has become the head of the corner. “The lizard, leaning on its hands and easily caught, dwells in the strongholds of kings”: the thief, leaning with outstretched hands on the cross of Christ, dwells in paradise, the stronghold of the three Kings, Father and Son and Holy Spirit. “The locust has no king, and marches out at one command in good order”: the nations were without a king, for they were ruled by sin; but now, having believed in God, they serve in the heavenly warfare. “There are three things that go well, and a fourth that passes nobly”: angels in the heavens, saints on earth, souls of the righteous under the earth; and the fourth, God the Word incarnate, passed nobly through the Virgin's womb, making a refashioning of Adam; he passed through the world, becoming the herald of truth; he passed into Hades, wishing to release the souls of the bound from their chains; he passed through the gates of heaven, becoming for all the firstfruits of resurrection and ascension. “The lion's whelp, stronger than the beasts”: Christ, foretold by Jacob in Judah. “The cock walking boldly among the hens”: Paul, eagerly preaching the word of God in the churches. “The he-goat leading the flock”: he who was slain for the sins of the world. “And a king haranguing a nation”: Christ, reigning over the nations, proclaims the word of truth through prophets and apostles.
Prov 9:1 (quotation, high confidence) · Prov 30:19–31 (quotation, high confidence) · Zech 6:12 (quotation, high confidence) · Heb 13:12 (allusion, medium confidence) · Ps 118:22 (117:22 LXX) (allusion, high confidence) · Luke 23:42–43 (allusion, high confidence) · Gen 49:9 (allusion, high confidence) · 1 Cor 15:20 (echo, medium confidence) · Deut 32:15 (echo, medium confidence)
Notes and citation
Summary: A running interpretation of Prov 30:17–31 (LXX 24:52–66): the ways of the man in youth, the adulteress, the four things the earth cannot bear, the lizard, the locust, and the four stately things all point to Christ, the church, and the nations.
- The lemmata follow LXX Prov 24:52–66 (= Prov 30:17–31). Words are lost in the OCR at the two …; the first part refers to Prov 9:1. ‘The Lord-killing synagogue’ is the author's own polemic and is translated as written.
- ‘A man whose name is the Dawn’ (ἀνατολή) is LXX Zech 6:12.
Topics: Christology, Trinity
Cite (SBL): Hippolytus, Frag. 2 4.48 (Achelis GCS 1:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-48). (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 5
5.1Achelis GCS 1:179
Ἑρμηνεία. Ἱππολύτου. Τῆς ἐπιθυμίας εἰς πέρας ἀγομένης ἐπὶ τοῖς μόχθοις τοῖς δ αὐτὴν γενομένοις ηὐφραίνετο χοὶ τοῦτο ηὕρισκε μερίδα καὶ κλῆρον τὴν ἀπόλαυσιν μόχθον οὐν(3) οὐ μόνον τὴν φιλοπονίαν αὐτοῦ, ἀλλὰ χαεὶ τὸν πρὸς ἀρετὴν πόνον λέγει. οἷον οἱ μοχθοῦντες εὐφραίνονται τῇ καρδίᾳ οὐ μόνον διʼ ὁράσεων καὶ ἀποκαλύψεων, ἀλλὰ καὶ δ ἀγγέλων θεοῦ μυούμενοι τά τε ἑαυτοῖς καὶ τοῖς ἐν τῶ κόσμῳ συμβήσεσθαι μέλλοντα.
Hermēneia. Hippolytou. Tēs epithymias eis peras agomenēs epi tois mochthois tois d autēn genomenois ēuphraineto choi touto hēuriske merida kai klēron tēn apolausin mochthon oun(3) ou monon tēn philoponian autou, alla chaei ton pros aretēn ponon legei. hoion hoi mochthountes euphrainontai tę̄ kardią ou monon diʼ horaseōn kai apokalypseōn, alla kai d angelōn theou myoumenoi ta te heautois kai tois en tō kosmǭ symbēsesthai mellonta.
Interpretation. Hippolytus. When his desire was brought to its end, he rejoiced in the toils that had come about for its sake, and he found this as his portion and lot: enjoyment. And by “toil” he means not only his industry but also the labor for virtue. Thus those who toil rejoice in heart, being initiated not only through visions and revelations but also through angels of God into the things that are to happen to themselves and to those in the world.
Eccl 2:10 (allusion, high confidence)
Notes and citation
Summary: On Eccl 2:10: the toiler's reward is joy, and those who labor for virtue are initiated by visions and angels into what is to come.
- From a Vatican catena on Ecclesiastes (Achelis).
Cite (SBL): Hippolytus, Frag. 2 5.1 (Achelis GCS 1:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-5-1). (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 6
6.1Achelis GCS 1:180
ἐκ τοῦ λόγου τοῦ εἰς τὴν ἀρχὴν τοῦ Ἡσαΐου. Αἰγύπτῳ μὲν τὸν κόσμον ἀπείκασεν, χειροποιήτοις δὲ τὴν εἰδωλολατρίαν, σεισμῷ δὲ τὴν μετανάστασιν καὶ κατάλυσιν αὐτῆς δ,κύριον δὲ τὸν λόγον (νεφέλην δὲ κούφην τὸ καθαρώτατον σκῆγος. εἰς ὃ ἐνθρονισθεὶς ὁ κύριος ἡμῶν Ἰησοῦς ἄριστος εἰσῆλθεν εἰς τὸν βίον σεῖσαι τὴν πλάνην.
ek tou logou tou eis tēn archēn tou Hēsaïou. Aigyptǭ men ton kosmon apeikasen, cheiropoiētois de tēn eidōlolatrian, seismǭ de tēn metanastasin kai katalysin autēs d,kyrion de ton logon (nephelēn de kouphēn to katharōtaton skēgos. eis ho enthronistheis ho kyrios hēmōn Iēsous aristos eisēlthen eis ton bion seisai tēn planēn.
From the discourse on the beginning of Isaiah. He likened the world to Egypt, idolatry to the things made with hands, its removal and dissolution to the earthquake, the Word to the Lord, and the purest tabernacle to the light cloud; enthroned in which our Lord Jesus, best of all, entered into this life to shake error.
Isa 19:1 (allusion, high confidence)
Notes and citation
Summary: On Isa 19:1: Egypt is the world, its idols are idolatry, and the light cloud on which the Lord rides is Christ's pure body, by which he came to shake error.
- ‘The purest tabernacle’ is Christ's body.
Topics: Christology
Cite (SBL): Hippolytus, Frag. 2 6.1 (Achelis GCS 1:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-6-1). (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 7
7.1Achelis GCS 1:209
Τοῦ αγίου Ἱππολύτου ἐπισκόπου καὶ μάρτυρος ἐκ τοῦ λόγου τοῦ εἰς τὴν τῶν ταλάντων διανομήν. Τούτους δὲ καὶ τοὺς ἑτεροδόξους φήσειεν ἄν τις γειτνιᾶν, σφαλλομένους παραπλησίως. καὶ γὰρ κἀκεῖνοι ἤτοι ψιλὸν ἄνθρωπον ὅμοὅ λογοῦσι πεφηνέναι τὸν Χριστὸν εἰς τὸν βίον, τῆς θεότητος αὐτοῦ τὸ τάλαντον ἀρνούμενοι ἤτοι τὸν θεὸν ὁμολογοῦντες, ἀναίνονται πάλιν τὸν ἄνθρωπον, πεφαντασιωχέναι διδάσκοντες τὰς ὄψεις αὐτῶν τῶν θεωμένων, ος ἄνθρωπον οὐ φορέσαντα ἄνθρωπον, ἀλλὰ δόκησίν τινα φασματώδη μᾶλλον γεγονέναι, οἷον ὥσπερ ΔΙαρχίων χαὶ Οὐαλεντῖνος καὶ οἱ γνωστικοί, τῆς σαρκὸς ἀποδιασπῶντες τὸν λόγον, τὸ ἕν τάλαντον ἀποβάλλονται, τὴν ἐνανθρώπησιν.
Tou agiou Hippolytou episkopou kai martyros ek tou logou tou eis tēn tōn talantōn dianomēn. Toutous de kai tous heterodoxous phēseien an tis geitnian, sphallomenous paraplēsiōs. kai gar kakeinoi ētoi psilon anthrōpon homoo logousi pephēnenai ton Christon eis ton bion, tēs theotētos autou to talanton arnoumenoi ētoi ton theon homologountes, anainontai palin ton anthrōpon, pephantasiōchenai didaskontes tas opseis autōn tōn theōmenōn, os anthrōpon ou phoresanta anthrōpon, alla dokēsin tina phasmatōdē mallon gegonenai, hoion hōsper DIarchiōn chai Oualentinos kai hoi gnōstikoi, tēs sarkos apodiaspōntes ton logon, to hen talanton apoballontai, tēn enanthrōpēsin.
Of the holy Hippolytus, bishop and martyr, from the discourse on the distribution of the talents. One might say that the heterodox too are neighbors to these, erring in a similar way. For they too either confess that Christ appeared in life as a mere man, denying the talent of his divinity; or, confessing him God, they reject the man in turn, teaching that he deceived the eyes of those who beheld him, as one who did not wear a man but rather became a kind of phantom appearance: such as Marcion and Valentinus and the Gnostics, who, tearing the Word away from the flesh, throw away the one talent, the incarnation.
Matt 25:14–30 (allusion, medium confidence)
Notes and citation
Summary: From the discourse on the talents: heretics who deny either Christ's divinity or his real flesh, like Marcion and Valentinus, bury one of the talents.
- Quoted in a florilegium (Achelis, GCS 1). The description of the heretics is the author's and is translated as written.
Topics: Christology, Heresy
Cite (SBL): Hippolytus, Frag. 2 7.1 (Achelis GCS 1:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-7-1). (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 8
8.1Achelis GCS 1:211
ἐκ τοῦ λογου τοῦ εἰς τοὺς δύο λῃστὰς. Ἀμφότερα παρέσχε τὸ τοῦ κυρίου σῶμα τῷ κόσμῳ, αἷμα τὸ ἱερὸν καὶ ὕδωρ τὸ ἅγιον.
ek tou logou tou eis tous dyo lę̄stas. Amphotera paresche to tou kyriou sōma tǭ kosmǭ, haima to hieron kai hydōr to hagion.
From the discourse on the two thieves. The Lord's body provided both to the world, the sacred blood and the holy water.
John 19:34 (allusion, high confidence)
Notes and citation
Summary: Christ's pierced body gave the world both sacred blood and holy water.
- The fragments of the discourse on the two thieves are quoted in florilegia (Achelis, GCS 1).
Topics: Christology
Cite (SBL): Hippolytus, Frag. 2 8.1 (Achelis GCS 1:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-8-1). (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.
8.2Achelis GCS 1:211
ἐκ τοῦ αὐτοῦ λόγου (ἃ. h. εἰς τοὺς δύο λῃστάς). Καὶ νεκρόν τε ὃν τὸ σῶμα κατὰ τὸν ἀνθρώπινον τρόπον, μεγάλην ἔχει ζωῆς ἐν αὐτῷ δύναμιν. ἃ γὰρ οὐ προχεῖται τῶν νεκρῶν σωμότων. ταῦτα ἐξ αὐτοῦ προεχέθη. αἷμα TE καὶ ὕδωρʼ ἕνʼ εἰδείημεν. ἡλίκον ἡ κατασκηνώσασα δύναμις ἐν τῷ σώματι πρὸς ζωὴν δύναται. ες μήτε αὐτὸ τοῖς ἄλλοις ὅμοιον φαίνεσθαι νεχρόν, ἡμῖν δὲ τὰ ζωῆς αἴτια προχεῖν δύνασθαι.
ek tou autou logou (ha. h. eis tous dyo lę̄stas). Kai nekron te hon to sōma kata ton anthrōpinon tropon, megalēn echei zōēs en autǭ dynamin. ha gar ou procheitai tōn nekrōn sōmotōn. tauta ex autou proechethē. haima TE kai hydōrʼ henʼ eideiēmen. hēlikon hē kataskēnōsasa dynamis en tǭ sōmati pros zōēn dynatai. es mēte auto tois allois homoion phainesthai nechron, hēmin de ta zōēs aitia prochein dynasthai.
From the same discourse. And though the body was dead in the human manner, it has great power of life in it. For what does not flow from dead bodies flowed from it, blood and water; so that we might know how great a power for life the power that dwelt in the body has, so that the body did not appear dead like the others, and could pour out for us the causes of life.
John 19:34 (allusion, high confidence)
Notes and citation
Summary: The blood and water from Christ's dead body show the life-giving power that dwelt in it.
Topics: Christology
Cite (SBL): Hippolytus, Frag. 2 8.2 (Achelis GCS 1:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-8-2). (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.
8.3Achelis GCS 1:211
ἐκ τοῦ αὐτοῦ λόγου (d.h. εἰς. τοὺς δύο λῃστάς). - 15 Οὐ συντρίβεται δὲ ὀστοῦν τοῦ ἁγίου προβάτου, δεικνύντος τοῦ τύπου μὴ καθικνούμενον τῆς δυνάμεως τὸ πάθος. σώματος γὰρ ὀστέα δύναμις.
ek tou autou logou (d.h. eis. tous dyo lę̄stas). - 15 Ou syntribetai de ostoun tou hagiou probatou, deiknyntos tou typou mē kathiknoumenon tēs dynameōs to pathos. sōmatos gar ostea dynamis.
From the same discourse. And no bone of the holy lamb is broken, the type showing that the suffering did not reach the power; for the bones are the power of the body.
John 19:36 (allusion, high confidence) · Exod 12:46 (allusion, high confidence)
Notes and citation
Summary: The unbroken bones of the lamb show that Christ's suffering did not touch his power.
Topics: Christology
Cite (SBL): Hippolytus, Frag. 2 8.3 (Achelis GCS 1:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-8-3). (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.