{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/005/footnote/fn35.htm","path":"chr/ecf/005/footnote/fn35.htm","source_url":"https://sacred-texts.com/chr/ecf/005/footnote/fn35.htm","text":"60 See Curtius, x. 10. That Alexander himself divided his kingdom is asserted by Josephus Gorionides (iii.) and Cyril of Jerusalem ( Catech., 4, De Sacra Scriptura) and others.\n61 For omwj = nevertheless, Gudius suggests wmoj = savage.\n68 [Deserving of especial note. Who could have foreseen the universal spirit of democracy in this century save by the light of this prophecy? Comp. 2 Tim. iii. 1-3.]\n71 For upo pollwn Combefisius has upo lawn = by peoples.\n75 For plasaj Gudius proposes agiasaj (sanctified) or kalesaj(called).\n79 For anacurison others read anakaluyai = uncover.\n81 [Note this token, that, with all his prudence, he identifies \"Babylon\" with Rome.]\n83 ta akaqarta, for the received akaqartothtoj.\n84 kai parestai, for the received kaiper esti.\n87 ekollhqhsan, for the received hkolouqhsan.\n88 agorasei, for the received agorazei.\n89 amwmon, omitted in the received text.\n90 kai tragouj, omitted in the received text.\n91 apwleto, for the received aphlqen.\n92 ploutisantej, for the received plouthsantej.\n93 piothtoj, for the received timiothtoj.\n94 kai oi aggeloi, which the received omits.\n96 diaqhsei = will make; others, dunamwsei = will confirm.\n102 It was a common opinion among the Greeks, that the Baptist was Christ's forerunner also among the dead. See Leo Allatius, De libris Eccles. Graecorum, p. 303.\n103 Or it may be, \"Malachi, even the messenger.\" Aggelou is the reading restored by Combefisius instead of Aggaiou. The words of the angel in Luke i. 17 (\" and the disobedient to the wisdom of the just \") are thus inserted in the citation from Malachi; and to that Hippolytus may refer in the addition \"and the angel.\" Or perhaps, as Combefisius rather thinks, the addition simply refers to the meaning of the name Malachi, viz., messenger.\n109 The text is simply kai ton met auton = the false prophet after him. Gudius and Combefisius propose as above, kai auton te kai ton met auton, or met autou = him and the false prophet with him.\n110 pureia = censers, incense-pans, or sacrificial tripods.This offering of incense was a test very commonly proposed by the pagans to those whose religion they suspected.\n111 [Not referred to as Scripture, but as authentic history.]\n114 Teitan. Hippolytus here follows his master Irenaeus, who in his Contra Haeres., v. go, \u00a7 3, has the words,\" Titan...et antiquum et fide degnum et regale...nomen\" = Titan... both an ancient and good and royal... name. [See this series, vol. i. p. 559.]\n115 /Eanqaj, mentioned also by Irenaeus in the passage already referred to.\n116 proefqhmen, the reading proposed by Fabricius instead of proefhmen.\n118 [Let us imitate the wisdom of our author, whose modest commentary upon his master Irenaeus cannot be too much applauded. The mystery, however, does seem to turn upon something in the Latin race and its destiny.]\n126 Quoted already in chap. xv. as from one of the prophets.","title":"chr/ecf/005/footnote/fn35.htm","type":"page"}