{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/005/footnote/fn36.htm","path":"chr/ecf/005/footnote/fn36.htm","source_url":"https://sacred-texts.com/chr/ecf/005/footnote/fn36.htm","text":"128 Reading apefhnato for apekrinato.\n132 Mic. v. 5. The Septuagint reads auth = And (he) shall be the peace to it. Hippolytus follows the Hebrew, but makes the pronoun feminine, auth referring to the peace. Again Hippolytus reads orh = mountains, where the Septuagint has xwran = land, and where the Hebrew word = fortresses or palaces. [He must mean that \"the Assyrian\" = Antichrist. \"The peace\" is attributable only to the \"Prince of peace.\" So the Fathers generally.]\n137 Wordsworth, reading wj iston for wj ton, would add, like a mast. See his Commentary on Acts xxvii. 40.\n138 kutoj, a conjecture of Combefisius for kuklon.\n139 linon, proposed by the same for ploion, boat.\n140 yhfaroi, a term of doubtful meaning. May it refer to the karxhsia?\n141 The text reads here ainoumenoi, for which airoumenoi is proposed, or better, hwroumenoi.\n147 [Concerning Antichrist, two advents, etc., see vol. iv. p. 219, this series]\n149 Matt. xxiv. 15-22; Mark xiii. 14-20; Luke xxi. 20-23.\n150 Dan. xi. 31, Dan. xii. 11, 122. The Hebrew has 1,335 as the number in the second verse.\n151 Hippolytus reads here ep authj instead of ep auton, and makes the pronoun therefore refer to the coming.\n157 The word ptwma, used in the Greek as = carcase, is thus interpreted by Hippolytus as = fall, which is its literal sense.\n165 Eph. v. 14. Epiphanius and others suppose that the words thus cited by Paul are taken from the apocryphal writings of Jeremiah: others that they are a free version of Isa. lx. 1. [But their metrical form justifies the criticism that they are a quotation from a hymn of the Church, based, very likely, on the passage from Isaiah.]\n172 [The immense value of these quotations, authenticating the Revelations and other Scriptures, must be apparent. Is not this treatise a vioce to our own times of vast significance?]\n176 oikonomikwj. [The Fathers find Christ everywhere in Scripture, and often undersnnd the expressions of David to be those of our Lord's humanity, by economy.]\n179 The text is outwj, for which read perhaps ote = when.\n183 Wisd. ii. 14, 16, 17, 20. [The argument is ad hominem. The Jews valued this book, but did not account it to be Scripture; yet this quotation is a very remarkable comment on what ancient Jews understood concerning the Just One. Comp. Acts iii. 14, Acts vii. 52, and Acts xxii. 14.]\n186 (Compare Justin, vol. i. p. 194; Clement, vol. ii. pp 334-343; Tertullian, vol. iii. p. 151; Origen, vol. iv. p. 402, etc.; and Cyprian, vol. v., this series.]\n187 Hades, in the view of the ancients, was the general receptacle of souls after their separation from the body, where the good abode happily in a place of light ( fwteinw), and the evil all in a place of darkness ( skotiwterw). See Colomesii Keimhlia litteraria, 28, and Suicer on adhj. Hence Abraham's bosom and paradise were placed in Hades. See Olympiodorus on Eccles., iii. p, 264. The Macedonians, on the authority of Hugo Broughton, praying in the Lord's words, \"Our Father who art in Hades\" ( IIathr hmwn o en adh) (Fabricius). [Hippolytus is singular in assigning the ultimate receptacle of lost spirits to this Hades. But compare vol. iii. p. 428, and vol. iv. pp 293, 495, 541, etc.]\n188 Cf. Constitut. Apostol., viii. 41.\n190 Or it may be \"seasonable,\" proskaroiuj.\n191 tropwn. There is another reading, topwn = of the places.\n192 [They do not pass into an intermediate purgatory, nor require prayers for \"the repose of their souls.\"]\n193 triboloj. [Also the Pindaric citation in my note, vol, i. 74.]\n194 In the Parallela is inserted here the word epigelwntej, deriding them.\n196 According to the reading in Parallela, which inserts canqhn = red.\n197 The text reads kai ou, and where. But in Parallela it is kai outoi= and these see, etc. In the same we find wj mhte for kai touj dikaiouj.\n198 [It would be hard to frame a system of belief concerning the state of the dead more entirely exclusive of purgatory, i e., a place where the souls of the faithful are detained till (by Masses and the like) they are relieved and admitted to glory, before the resurrection. See vol. iii. p. 706.]","title":"Fn36","type":"page"}