# Further fragments and homilies - Author: [Hippolytus of Rome](https://sophiascriptura.com/fathers/authors/hippolytus/) - Latin title: *Fragmenta altera* - Date: ca. 200–235 (approximate) - Source: Hans Achelis, ed., Hippolyt's kleinere exegetische und homiletische Schriften, in Hippolytus Werke 1, GCS 1 (Leipzig: Hinrichs, 1897) (Greek text: H. Achelis, GCS 1 (1897); OCR made for this site) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/ - Passages: 76 ## On the Medium of Endor (spurious fragment) - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-1-1 - Source: Achelis GCS 1:123 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On 1 Sam 28: Samuel did not truly come up at Endor; a demon showed his likeness and, guessing from God's anger, foretold Saul's defeat and death. ### Greek text Ζητεῖται εἰ ἀνῆλθε Σαμουὴλ διὰ τῆς ἐγγαστριμύθου ἢ οὔ. καὶ εἰ μὲν δῶμεν ὅτι ἀνῆλθεν, τὰ ψευδῆ συνιστῶμενʼ πῶς γὰρ ἠδύνατο δαίμων ψυχήν, οὐ λέγω δικαίου μόνον, ἀλλὰ καὶ τοῦ τυχόντος, τὴν ἀπελθοῦσαν, ἣν οὐκ ἤδει ποῖ διάγει, καλέσαι; ALLA, φησίν,,πῶς οὖν ἡ γυνὴ ἐπτοήθη, καὶ παρὰ τὸ ἔθος εἶδεν ἀνιόντας ἀνθρώπους; εἰ γὰρ μὴ παρὰ τὸ ἔθος εἶδεν, οὐκ ἂν εἶπεν θεοὺς ἀναβαίνοντας ἐκ τῆς γῆς ἐγὼ ὁρῶ ἕνα ἐκάλεσεν, καὶ πῶς ἀνῆλθον πολλοί; τί οὖν; ὅλων τῶν φανέντων φαμὲν ἀνελθεῖν τὰς ψυχάς, καὶ ταύτας παρὰ τῆς γυναικὸς μὴ κληθείσας, ἢ ἐκείνων φαντασία τὰ δρώμενα; οὐκοῦν κοὼὰ τοῦτος.,πῶς, φησίν, ἐπιγνοὺς Σαοὺλ προσεκύνησεν; ἀλλὰ Σαοὺλ οὐκ εἶδεν, ἀλλ᾿ ἀκούσας παρὰ τῆς γυναικός. ὁπερ ἔβλεπεν, σχῆμα τῶν ἀνιόντων ἑνὸς καὶ ἐπιγνοὺς ὡς Σαμονήλ, τοιούτῳ ἐχρᾶτο. προσεχύνησεν. οὐδὲν δὲ τῷ δαίμονι μορφῶσαι, ὅπερ ἤδει, σχῆμα τοῦ Σαμουήλ. οστῶς οὖν προεῖπεν, φησίν, τὰ μέλλοντα συμβαίνειν τῷ Σαούλ, καὶ τῷ Ἰωνάθαν ἐν ταὐτῷ κακά; τὸ μὲν τέλος προεῖπε τοῦ πολέμου, ὡς Σαοὺλ ἡττηθήσεται, στοχασαμένη ἀπὸ τῆς περὶ αὐτὸν ὀργῆς τοῦ θεοῦ. ὐσανεὶ ἰατρὸς ὁ μὴ ἀκριβῆ τῆς ἐπιστήμης ἔχων τὴν γνῶσιν, ἀπεγνωσμένον ἀρρῶστον θεασάμενος, εἴπῃ τούτου τὸν θάνατον, περὶ τὴν ὥραν σφαλλόμενος, οὕτω καὶ ὁ δαίμων ἀπὸ τῶν ἔργων τοῦ Σαούλ, καὶ αὐτοῦ τοῦ ἐγχειρήματος τῆς ἐγγαστριμύθου, εἰδὼς τοῦ θεοῦ τὴν ὀργήν, προλέγει τὴν ἧτταν ὁμοῦ καὶ τὸν θάνατον. περὶ τὴν ἡμέραν τοῦ θανάτου σφαλείς. ### English translation (Claude) The question is asked whether Samuel came up through the medium or not. If we grant that he came up, we establish what is false. For how could a demon call up a soul, I do not say of a righteous man only, but of anyone at all, once it had departed, when it did not know where the soul dwells? “But,” he says, “how then was the woman terrified, and saw, contrary to custom, men coming up? For if she had not seen something contrary to custom, she would not have said, I see gods coming up out of the earth. She called one; how did many come up?” What then? Do we say that the souls of all who appeared came up, and these not called by the woman, or that what was seen was an apparition of them? But this too is idle. “How,” he says, “did Saul recognize him and do obeisance?” But Saul did not see; rather, hearing from the woman what she saw, the figure of one of those coming up, and recognizing it as Samuel, he treated it as such and did obeisance. And it is nothing for the demon to shape the figure of Samuel, which he knew. “How then,” he says, “did he foretell the evils that were to befall Saul and Jonathan at the same time?” He foretold the end of the war, that Saul would be defeated, conjecturing it from God's anger against him. Just as a physician who lacks exact knowledge of his science, seeing a patient given up for lost, may foretell his death while mistaken about the hour, so the demon too, knowing God's anger from Saul's deeds and from his very attempt to consult the medium, foretells the defeat together with the death, while mistaken about the day of the death. ### Scripture references - 1 Sam 28:11–19: allusion, high confidence - 1 Sam 28:13: quotation, high confidence ### Translation notes - Achelis prints this piece (from Vat. gr. 330, ascribed to Hippolytus in the margin) as a spurious fragment; its ascription is doubtful. Text: Tesseract OCR of Achelis (GCS 1, 1897); obvious OCR junk is removed by logged corrections, other misreadings are translated by sense. - ‘The medium’ renders ἐγγαστρίμυθος, the LXX term for the woman of Endor. ‘He says’ introduces the objections of an opponent. ### Citation (SBL) Hippolytus, Frag. 2 1.1 (Achelis GCS 1:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-1-1). ## Spurious Greek introduction to the Psalms, fragment 1 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-2-1 - Source: Achelis GCS 1:136 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The Psalms are the second book of teaching after Moses, in which David introduced a new worship by hymns that goes beyond the sacrificial law. ### Greek text Ἡ βίβλος τῶν ψαλμῶν καινὴν διδασκαλίαν περιέχει, μετὰ τὴν ΔἋωσέως νομοθεσίαν, χαὶ ὅτι δευτέρα μετὰ τὴν Ιωσέως γραφὴν διδεσκαλ ικὴ βίβλ ος τυγχάνει. μετὰ γοῦν τὴν Μωσέως καὶ Ἰησοῦ τελευτὴν καὶ μετὰ τοὺς κριτὰς Δαυὶδ γενόμενος, οὐσανεὶ τοῦ σωτῆρος αὐτὸς χρηματίσαι πατὴρ καταξιωθείς, καινὸν τρόπον τὸν τῆς ψαλμοδίας πρῶτος Ἑβραίοις παρέδονκεν, δὲ ἧς ἀναιρεῖ μὲν τὰ παρὰ Moon περὶ θυσιῶν νενομοθετημένα, καινὸν δὲ τὸν δ ὕμνον καὶ ἀλαλαγμῶν τρόπον τῆς τοῦ θεοῦ λατρείας εἰσάγει καὶ ἄλλα δὲ πλεῖστα τὸν δίωσέως νόμον ἐπαναβεβηκότα δ ὅλης αὐτοῦ τῆς πραγματείας διδάσκει. ### English translation (Claude) The book of Psalms contains new teaching after the legislation of Moses, and it is the second book of teaching after the writing of Moses. For after the death of Moses and Joshua, and after the judges, David arose, who was deemed worthy to be called, as it were, the father of the Savior himself; and he first delivered to the Hebrews a new manner of psalmody, by which he abolishes the ordinances of Moses concerning sacrifices and introduces a new manner of worshiping God by hymn and jubilant shout; and throughout his whole work he teaches very many other things that go beyond the law of Moses. ### Translation notes - The catena heads this piece ‘Hippolytus, bishop of Rome, argument of the commentary on the Psalms’; Achelis prints it as the first piece of a Greek introduction to the Psalms that he regards as spurious (a compilation). ### Citation (SBL) Hippolytus, Frag. 2 2.1 (Achelis GCS 1:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-2-1). ## On the Psalms, fragment 1 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-1 - Source: Achelis GCS 1:146 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Three Psalm fragments run together: Christ's manhood and divinity shown in the Gospel events (Ps 2); the Lord as the ark of incorruptible wood overlaid with gold (Ps 23); and the plagues of Egypt as figures of the punishment that does not touch the sinless (Ps 78). ### Greek text Οὗτος 6 προελθὸν εἰς τὸν κόσμον, θεὸς καὶ ἄνθρωπος ἐφανερώθη. χαὶ τὸν μὲν ἄνθρωπον αὐτοῦ εὐχόλοως ἐστὶ γοεῖν, ὅτε πεινᾷ, καὶ κοπιᾷῷ, καὶ κάμνων διψᾷ, καὶ δειλιῶν φεύγει, καὶ προσευχόμενος λυπεῖται, κεὰ ἐπὶ προσκεφαλαίου καθεύδει, καὶ ποτήριον πάθους παραιτεῖται, καὶ ἀγωνιῶν ἱδροῖ, καὶ ὑπ᾿ ἀγγέλου δυναμοῦται, καὶ ὑπὸ Ἰούδα παραδίδοται, κεὰ ἀτιμάζεται ὑπὸ Καϊάφα, καὶ ἀπὸ Ἡρώδου ἐξουθεγεῖται, μαστίζεταί τε ὑπὸ Πιλάτου, καὶ ὑπὸ στρατιωτῶν παίζεται, καὶ ὑπὸ Ἰουδαίων ξύλῳ προσπήγνυται, καὶ πρὸς πατέρα βοῶν παρατίθεται τὸ πνεῦμα, καὶ κλίνων κεφαλὴν ἐκπνεῖ, καὶ πλευρὰν λόγχῃ νύσσεται, καὶ σινδόνι ἑλισσόμενος ἐν μνημείῳ τίθεται, καὶ τριήμερος ὑπὸ πατρὸς ἀνίσταται. τὸ δὲ θεϊῖχὸν αὐτοῦ πάλιν φανερῶς ἐστιν ἰδεῖν, ὁτε ὑπʼ ἀγγέλων προσκυνεῖται, καὶ θεωρεῖται ὑπὸ ποιμένων, καὶ προσδοκᾶται ὑπὸ Συμεών, καὶ ὑπὸ Ἄννης μαρτυρεῖται, καὶ ζητεῖται ὅ ὑπὸ μάγων, καὶ σημαίνεται δι ἀστέρος, καὶ ὕδωρ ἐν γάμοις οἶνον ἀπεργάζεται, καὶ θαλάττῃ ὑπὸ βίας ἀνέμων κινουμένῃ ἐπιτιμᾷ, καὶ ἐπὶ θαλάσσης περιπατεῖ, καὶ τυφλὸν ἐκ γεννητῆς ὁρᾶν ποιεῖ, καὶ γνεχρὸν Λάζαρον τετραήμερον ἀνιστῷ, καὶ ποικίλας δυνάμεις τελεῖ, καὶ ἁμαρτίας ἀφίησιν, καὶ ἐξουσίαν δίδωσι μαθηταῖς. σηπεδόνα φύσαν. ὁ γὰρ ἁμαρτήσας καὶ ἐξομολογούμενός φῆσι προῦοζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μου. ὃ δὲ κύριος ἀναμάρτητος ἣν, ἐκ τῶν..ἀσήπτων ξύλων τὸ κατὰ ἄνθροωπον, τουτέστιν ἐκ τῆς παρθένου καὶ τοῦ ἁγίου πνεύματος, ἔσωθεν καὶ ἔξωθεν τοῦ λόγου τοῦ θεοῦ οἷα καθαρωτάτῳ χρυσίῳ περικεκαλυμμένος. τὰ τοιαῦτα λαμβάνειν πάθη. τῷ γὰρ ἀναμαρτήτως βεβιωκότι οὐ σχότος ἐστίν, οὐ σκώληξ, οὐ γέεννα, οὐ πῦρ, οὐκ ἄλλο τι τῶν φοβερῶν ὀνομάτων TE καὶ πραγμάτων ὡς οὐδὲ τοῖς Ἑβραίοις αἱ Αἰγύπτιαι πληγαί, οἱ λεπτοὶ σχινίπες ἐκεῖνοι. οἱ τοῖς ἀφανέσιν ἀλγύνοντες δήγμασιν, ἡ ὀδυνηρῶς διὰ τοῦ δήγματος ἐμφυομένη τῷ σώματι κυνόμυια. οἱ ἄνωθεν πρηστῆρες τοῖς τῆς χαλάζης λίθοις συγκαταπίπτοντες, ἡ ὑπὸ τῶν ἀκρίδων καταφθειρομένη γεωπονία, ὃ μελαινόμενος ἀήρ, τὰ ἄλλα. Πρόχειται δὲ τῷ θεῷ γεωργεῖν μὲν τὴν ἀληθινὴν ἄμπελον, ἀποχτεῖναι δὲ τὴν Αἰγυπτίαν, φειδομένῳ τῶν μελλόντων ἐσθίειν σταφυλὴν χολῆς, καὶ πίνειν θυμὸν ἀσπίδων ἀνίατον. ἀναιρεῖται δὲ καὶ συχάμινος Αἰγυπτία, οὐ μὴν ἐκείνη ἐφʼ ἣν ἀναβαίνει Ζακχαῖος, ἵνα δυνηθῇ ἰδεῖν μου τὸν χύριον. καὶ διαφθείρονται καρποὶ Alyvπτιοι, ἔργα σαρχός, οὐ μὲν ὁ τοῦ πνεύματος καρπός, ἀγάπη, χαρά, εἰρήνη. δύναται μέντοι τά ποτε ἀλλοτρία γενέσθαι αὐτοῦ κτήματα, ὡς τὰ Ιαβὰν τοῦ Ἰακώβ, καὶ ἀνάπαλιν, τῶν γοῦν προβάτων ὅσα Ἰακὼβ > 5 ᾿ IC -ἰ ἰῷ = ἀπεδοκίμασεν, ἐχαρίσατο τῷ Πσαῦ. ὁρα γοῦν μήποτε ἐκ τῆς ποίμνης ς ʼ 5 νὰ Ὁ - - - μὰ. x εὐρισκόμενος Πισοῦ ὁταν πέμπηται δῶρα τῷ Πσαῦ ἐκλεγῇῆς καὶ ὡς 322 x. 2.2 ΖΦ - 5 μ᾿ ἀδόκιμος χαὶ ἀνάξιος τοῦ πνευματικοῦ Ἰακώβ, ἐκπεμφθῆῇς πρὸς τὸν ς = ʼ - ς ος ʼ a ʼ c \ \ \ Πσαῦ. χτηνὴη Χριστοῦ οἱ ἀπλούστεροι, οὺς σωζει ὁ θεὸς κατὰ TO ἀνθρώπους χαὶ κτήνη σώζεις κύριε, κτήνη Αἰγυπτίων οἱ ἀλογίᾳ τῇ ἀθέῳ διδασκαλίᾳ συγκατατιθέμενοι, ἃ καὶ χαλαζοῦνται, καὶ AlyvATIOL μὲν ὅσα ἔχουσι τῷ πυρὶ παραδίδοται, ᾿Αβραὰμ δὲ τὰ ὑπάρχοντα τῷ ᾿Ισαὰκ ἔδωκεν. ### English translation (Claude) This one, coming forth into the world, was manifested as God and man. And it is easy to perceive his manhood when he hungers and toils, and being weary thirsts, and in fear flees, and in prayer is grieved, and sleeps on a pillow, and begs to be spared the cup of suffering, and in agony sweats, and is strengthened by an angel, and is betrayed by Judas, and is dishonored by Caiaphas, and set at nought by Herod, and scourged by Pilate, and mocked by soldiers, and fixed to the wood by the Jews, and crying to the Father commits his spirit, and bowing his head breathes his last, and has his side pierced with a lance, and wrapped in linen is laid in a tomb, and on the third day is raised by the Father. And his divinity in turn can plainly be seen when he is worshiped by angels, and beheld by shepherds, and awaited by Simeon, and attested by Anna, and sought by magi, and signified by a star, and at a wedding turns water into wine, and rebukes the sea stirred by the violence of the winds, and walks on the sea, and makes one blind from birth see, and raises Lazarus dead four days, and performs various mighty works, and forgives sins, and gives authority to disciples. [b] … producing corruption. For the one who has sinned and confesses says: “My wounds stank and festered because of my foolishness.” But the Lord was without sin, of incorruptible wood as regards his manhood, that is, of the Virgin and the Holy Spirit, covered within and without by the Word of God as with purest gold. [c] … to receive such sufferings. For to one who has lived without sin there is no darkness, no worm, no Gehenna, no fire, nor any other of the fearful names and things; just as the Egyptian plagues did not touch the Hebrews: those fine gnats that pain with unseen bites, the dog-fly that fastens painfully on the body by its bite, the fiery blasts from above falling with the stones of hail, the husbandry destroyed by the locusts, the darkened air, and the rest. God's purpose is to tend the true vine and to kill the Egyptian one, sparing those who are to eat the grape of gall and drink the incurable venom of asps. The Egyptian sycamore too is destroyed, not, however, that on which Zacchaeus climbs so that he may see my Lord. And the Egyptian fruits are destroyed, the works of the flesh, but not the fruit of the Spirit, love, joy, peace. Yet what were once foreign possessions can become his, as Laban's became Jacob's, and the reverse: of the sheep, those that Jacob rejected he gave to Esau. See, then, that, though found in the flock of Jesus, you are not chosen out when gifts are sent to Esau and sent off to Esau as rejected and unworthy of the spiritual Jacob. Christ's cattle are the simpler ones, whom God saves according to “Men and cattle you will save, O Lord”; the cattle of the Egyptians are those who by irrationality assent to godless teaching, which are also struck with hail; and the Egyptians' possessions are given over to the fire, but Abraham gave his possessions to Isaac. ### Scripture references - Ps 2:7: allusion, medium confidence - Ps 38:5 (37:6 LXX): quotation, high confidence - Exod 25:10–11: allusion, medium confidence - Ps 78:45–48 (77:45-48 LXX): allusion, high confidence - Deut 32:32–33: allusion, high confidence - Luke 19:4: allusion, high confidence - Gal 5:22: quotation, high confidence - Ps 36:6 (35:7 LXX): quotation, high confidence - Gen 25:5: allusion, high confidence - Luke 22:43–44: allusion, high confidence - John 2:9: allusion, high confidence ### Translation notes - The staged text runs together three fragments of Hippolytus on the Psalms, with lines lost between them in the OCR: on Ps 2:7 (from the exposition of the second psalm); a fragment on the ark, on Ps 23 (its opening is lost); and one on Ps 78:45–48 (its opening is lost). The starts of the second and third are marked [b] and [c]. - ‘Of incorruptible wood’ refers to the ark of the covenant (Exod 25:10–11), a type of Christ's body. ### Citation (SBL) Hippolytus, Frag. 2 3.1 (Achelis GCS 1:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-1). ## On the Psalms, fragment 2 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-2 - Source: Achelis GCS 1:150 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Ps 55:15: those instructed in divine teaching but dead to the words of life go down alive into Hades. ### Greek text ᾿Ανωνύμου. Ἔλεγέν τις τῶν παλαιῶν, ζῶντας εἰς Αιδου κατέ τοὺς κατήχησιν τῶν θείων παιδευμάτων ἔχοντας τῶν τῆς ζωῆς λόγων νεκρός.... ### English translation (Claude) Anonymous. One of the ancients used to say that those go down alive into Hades who have instruction in the divine teachings but are dead to the words of life … ### Scripture references - Ps 55:15 (54:16 LXX): allusion, medium confidence ### Translation notes - The catena heads this fragment ‘Anonymous’; Achelis prints it among Hippolytus's fragments on the Psalms, but its ascription is uncertain. The OCR is garbled and the sense uncertain. ### Citation (SBL) Hippolytus, Frag. 2 3.2 (Achelis GCS 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-2). ## On the Psalms, fragment 3 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-3 - Source: Achelis GCS 1:150 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Ps 58:11: there is a God who judges on earth, vindicating the righteous and punishing those who, though they studied the prophecies, would not hear Christ. ### Greek text ᾿Ἱνωνύμου. ἐνς͵ Ἐπεὶ δὲ ἐστί τις καιρὸς, ἐν ᾧ 6 μὲν δίκαιος χαρήσεται, οἱ δὲ ἁμαρτωλοὶ τὸ λεχθὲν περὶ αὐτῶν τέλος ἕξουσιν, εἰκότως ὁμολογεῖν πάντως προσήκει, καὶ ἀποφαίνεσθαι, ὅτι ἐστὶ θεὸς ἔφορος καὶ ἐπίὅχοπος τῶν ἐν ἀνθρώποις πραττομένων, κρίνον ἅπαντας τοὺς ἐν τῇ γῇ πολιτευσαμένους. ἐπιστῆσαι δὲ προσήκει, μήποτε ἡ μετὰ χεῖρας προφητεία. πᾶσα ἀκόλουθος οὖσα καὶ συνημμένη ταῖς πρὸ αὐτῆς. τὰ τέλη διαγράφῃ. ἐπίστησιν ὃ γραμματικός, τίνος ἕνεκεν ἐπεσημειώθη μοι τὸ διαγράφῃ ὑποτακτικῶς, ος δισταγμὸν ὑποφαίνων. οἶδας δὲ παάντος, OTL τὰ τῶν τοιούτων σχηματισμῶν εἰς ὑποτακτικὴν ἄναγχεσθαι μόνους γὰρ ἄγευστος φέρονται ἔχκλησιν τῶν τὰς περὶ Χριστοῦ προφητείας UELETOVTOW. καὶ δικαιοσύνην τῷ στόματι λαλούντων, μὴ μὴν παραδεξαμένων αὐτὸν ἐλθόντα, μηδὲ ἐπακουσάντων αὐτοῦ τῆς φωνῆς βοῶντος πρὸς αὐτοὺς καὶ λέγοντος,ὃ ἔχων ὦτα ἀκούειν ἀκουέτω. οἵτινες ὡμοίωσαν ἑαυτοὺς τῷ ὄφει, καὶ τὰ ὦτα αὐτῶν πεποιήκασιν ὡσεὶ ἀσπίδος κωφῆς. καὶ τὰ ἑξῆς τούτων εἰρημένα. ἔστιν ουν ἀληθῶς ὁ ἐπιμελόμενος τῶν δικαίων θεός, καὶ δικάζων μὲν αὐτοῖς ἀδικουμένοις ἐπὶ τῆς γῆς τιμωρούμενος δὲ τοὺς τολμῶντας αὐτοὺς ἀδικεῖν. ### English translation (Claude) Anonymous. Since there is a time in which the righteous will rejoice, while sinners will have the end spoken of them, it is altogether fitting to confess and declare that there is a God who oversees and watches over what is done among men, judging all who have lived on the earth. One should consider whether the present prophecy, being wholly consistent and connected with what precedes it, describes the end. … of those who studied the prophecies about Christ and spoke righteousness with their mouth, but did not receive him when he came, nor listened to his voice crying to them and saying, “He who has ears to hear, let him hear”; who made themselves like the serpent and made their ears like those of a deaf asp, and the rest said of them. Truly, then, there is a God who cares for the righteous, judging for them when they are wronged on earth, and punishing those who dare to wrong them. ### Scripture references - Ps 58:11 (57:12 LXX): allusion, high confidence - Matt 11:15: quotation, high confidence - Ps 58:4 (57:5 LXX): allusion, high confidence ### Translation notes - Headed ‘Anonymous’ in the catena; ascription to Hippolytus uncertain. - A grammatical remark in the middle (on the subjunctive διαγράφῃ) is badly garbled in the OCR and is omitted from the translation (marked …). ### Citation (SBL) Hippolytus, Frag. 2 3.3 (Achelis GCS 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-3). ## On the Psalms, fragment 4 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-4 - Source: Achelis GCS 1:150 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Ps 59:6: to this day they go round the borders and stand far off. ### Greek text . Διὸ καὶ μέχρι τῆς σήμερον ὁρῶντες τοὺς ὅρους καὶ κύχλῳ περιϊόντες πόρρωθεν ἵστανται... ### English translation (Claude) Therefore even to this day, seeing the borders and going round about, they stand far off … ### Scripture references - Ps 59:6 (58:7 LXX): allusion, medium confidence ### Translation notes - A short fragment; its ascription to Hippolytus is uncertain. It probably refers to the Jews' exclusion from Jerusalem. ### Citation (SBL) Hippolytus, Frag. 2 3.4 (Achelis GCS 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-4). ## On the Psalms, fragment 5 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-5 - Source: Achelis GCS 1:150 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Ps 59:11: the Jewish people no longer has king, high priest, prophet, scribes, Pharisees or Sadducees. ### Greek text ᾿Ινωνύμου. Οὐχέτι οὖν βασιλεὺς οὐδὲ ἀρχιερεὺς οὐδὲ προφήτης, ἀλλʼ οὐδὲ γραμματεῖς καὶ Φαρισαῖοι καὶ Σαδδουκαῖοι παρʼ αὐτοῖς εἶσιν. οὐ ### English translation (Claude) Anonymous. No longer, then, is there king or high priest or prophet among them, nor even scribes and Pharisees and Sadducees. Yet he does not … ### Scripture references - Ps 59:11 (58:12 LXX): allusion, medium confidence ### Translation notes - Headed ‘Anonymous’ in the catena; ascription uncertain. The sentence continues in the next staged fragment. ### Citation (SBL) Hippolytus, Frag. 2 3.5 (Achelis GCS 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-5). ## On the Psalms, fragment 6 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-6 - Source: Achelis GCS 1:150 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Ps 59:11: the Jews were not destroyed but scattered among the nations, so that seeing the church they might be moved to zeal for godliness. ### Greek text μὲν καὶ ἀποχτανθῆναί φησιν διὸ συνέστηκεν αὐτῶν τὸ γένος. καὶ τῶν παίδων ἡ διαδοχὴ πληθύνει. οὐ γὰρ ἀπεκτάνθησαν. οὐδʼ ἐξ ἀνθρώπῶν ἀπέσβησαν, ἀλλʼ εἰσὶ μὲν καὶ ὑφεστήκασινʼ οὕτω δὲ de καταβεβλημένοι καὶ κατενηνεγμένοι, ἣς πάλαι ἠξίωντο παρὰ θεῷ τιμῆς. ἀλλὰ καὶ Δὁιασκόρπισον αὐτούς, φησίν, EV τῇ δυνάμει σου΄. ὃ δὴ καὶ γέγονεν. [εἰς πᾶσαν γάρ τὴν γῆν διεσπαρμένοι τυγχάνουσιν, δουλεύοντες πανταχοῦ, καὶ τὰς ἐλαχίστους καὶ δουλοπρεπεῖς τέχνας, πάσας τε τὰς ἀπρεπεῖς μεθόδους ἕνεκα τοῦ πεινῶν μετερχόμενοι] εἰ γὰρ ἦσαν ἐξ ἀνθρώπων ἀφανισθέντες, μηδαμῆ μηδαμῶς ἐν ζῶσιν ὄντες, οὐκ ἂν εἶδον, φησίν, τὸν ἐμὸν λαόν, οὐδʼ ἂν ἔγνωσαν ἀνθοῦσαν τὴν ἐμὴν ἐκκλησίαν. διασκόρπισον τοίνυν αὐτοὺς ἁπανταχῆ γῆς, ἔνθα μέλλει καὶ ἡ ἐμὴ ἐκκλησία συνίστασθαιʼ ὅπως βλέποντες τὴν ὑπ ἐμοῦ θεμελιωοθεῖσαν ἐχκλησίαν, εἰς ζῆλον ἔρχοιντο θεοσεβείας. οὐχοῦν καὶ ταῦτα ὁ σωτὴρ ὑπὲρ αὐτῶν ηὔχετο. ### English translation (Claude) … say that they are to be killed; and so their race has survived and the succession of their children multiplies. For they were not killed, nor wiped out from among men, but they exist and remain; yet they are so cast down and brought low from the honor they once enjoyed with God. But also “Scatter them,” he says, “in your power”; which has indeed happened. [For they are scattered over the whole earth, serving everywhere and pursuing the lowest and slavish trades and every unseemly means because of hunger.] For if they had been wiped out from among men, not existing at all among the living, they would not have seen, he says, my people, nor known my church flourishing. Scatter them, then, everywhere on earth, where my church too is to be established, so that seeing the church founded by me they may come to zeal for godliness. So the Savior prayed this too on their behalf. ### Scripture references - Ps 59:11 (58:12 LXX): quotation, high confidence - Rom 11:11: echo, medium confidence ### Translation notes - Continues the preceding fragment; ascription uncertain. The sentence in square brackets is bracketed in the edition; it is translated. - The passage reflects the author's view of the Jewish people and is translated as written. ### Citation (SBL) Hippolytus, Frag. 2 3.6 (Achelis GCS 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-6). ## On the Psalms, fragment 7 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-7 - Source: Achelis GCS 1:151 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Believers, once exiled by the demons, are no longer migrants from their true homeland, the Jerusalem above. ### Greek text νωνύμου. Μεταναάσται κυρίως λέγονται οἱ παρὰ τινῶν ἐχθρῶν ἢ πολεμίον πορθηθέντες, εἶτα γενόμενοι μέτοικοι ὅπερ καὶ ἡμεῖς παρὰ τῶν δαιμόνων ὑπεμείναμεν πρότερον. ἀφʼ οὗ δὲ ἡμῶν Χριστὸς διὰ τῆς εἰς αὐτὸν ἀντελάβετο πίστεως, οὐκέτι μετανάσται ἀπὸ τῆς οντῶς πατρίδος Ἱερουσαλὴμ τῆς ἄνω γινόμεθα. οὐδὲ μετοικισθῆναι ἀπὸ τῆς ἀληθείας εἰς τὴν πλάνην ἀνεχόμεθα. ### English translation (Claude) Anonymous. “Migrants” are properly those who have been plundered by some enemies or foes and then become sojourners elsewhere; which we too suffered formerly at the hands of the demons. But since Christ took hold of us through faith in him, we no longer become migrants from our true homeland, the Jerusalem above, nor do we submit to be removed from the truth into error. ### Scripture references - Gal 4:26: allusion, medium confidence ### Translation notes - Headed ‘Anonymous’ in the catena; ascription uncertain. The psalm verse commented on is uncertain (the heading in the OCR reads Ps 61 (62):7). ### Citation (SBL) Hippolytus, Frag. 2 3.7 (Achelis GCS 1:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-7). ## On the Psalms, fragment 8 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-8 - Source: Achelis GCS 1:151 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Ps 68:18: God draws even the disobedient through illness, misfortune, and visions. ### Greek text ᾿ἀνωνύμου. ον Ἕλκει δὲ καὶ τοὺς ἀπειθοῦντας ἐσθʼ ὅτε διὰ νόσων καὶ περιστάσεων. πολλοὶ δὲ καὶ δι ὁραμάτων ἢλθον εἰς τὸ κατασκηνῶσαι παρὰ τῷ Ἰησοῦ. ### English translation (Claude) Anonymous. He draws even the disobedient, sometimes through illnesses and misfortunes; and many came through visions to dwell with Jesus. ### Scripture references - Ps 68:18 (67:19 LXX): allusion, high confidence ### Translation notes - Headed ‘Anonymous’ in the catena; ascription uncertain. LXX Ps 67:19 reads ‘even the disobedient, that they may dwell’. ### Citation (SBL) Hippolytus, Frag. 2 3.8 (Achelis GCS 1:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-8). ## On the Psalms, fragment 9 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-9 - Source: Achelis GCS 1:151 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The Greek wise men around us scoff at Christians as believing without examination. ### Greek text ᾿Ανωνύμου. Κύχλῳ δὲ ἡμῶν εἶσιν Ἑλλήνων οἱ σοφοί, μυκχτηρίζοντες καὶ χλευάζοντες ἡμᾶς, ὡς ἀνεξετάστως καὶ μωρῶς πιστεύοντας. ### English translation (Claude) Anonymous. Round about us are the wise men of the Greeks, sneering and scoffing at us as people who believe without examination and foolishly. ### Scripture references - Ps 79:4 (78:4 LXX): allusion, low confidence ### Translation notes - Headed ‘Anonymous’ in the catena; ascription uncertain. The OCR heading reads Ps 88 (89):4; the wording fits a verse on derision by ‘those round about us’ (e.g. Ps 79:4); uncertain. ### Citation (SBL) Hippolytus, Frag. 2 3.9 (Achelis GCS 1:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-9). ## On the Psalms, fragment 10 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-10 - Source: Achelis GCS 1:152 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Ps 96:11: the sea and its fullness foretell the gospel reaching the islands, now full of churches. ### Greek text ... Σημαίνει δὲ διὰ τούτων ὃ λόγος διελεύσεσθαι τὸ εὐαγγελικὸν κήρυγμα καὶ τὰ πελάγη Kal τὰς ἐπὶ θαλάσσης νήσους τούς τε ἐν ταύταις κατοικοῦντας ἀνθρόώπους, πλήρωμα αὐτῆς ὠνομασμένους ὃ καὶ αὐτὸ τέλος ἔτυχεν. καὶ γὰρ ἐκκλησίαι Χριστοῦ τὰς νήσους ἁπάσας πληροῦσιν, πληθύει τε ὁσημέραι, καὶ ἐπιδίδωσιν ἡ σωτήριος διδασκαλία... ### English translation (Claude) … By these words the passage signifies that the gospel preaching will pass through the seas and the islands in the sea and the men who dwell in them, who are called “its fullness”; and this too has come to pass. For churches of Christ fill all the islands, and the saving teaching multiplies and advances daily … ### Scripture references - Ps 96:11 (95:11 LXX): allusion, high confidence ### Translation notes - Ascription to Hippolytus uncertain. ### Citation (SBL) Hippolytus, Frag. 2 3.10 (Achelis GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-10). ## On the Psalms, fragment 11 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-11 - Source: Achelis GCS 1:152 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Ps 119:30: the truthful man can say he has chosen the way of truth, and the mindful man that he has not forgotten God's judgments. ### Greek text ᾿Ανωνύμου. Ὁ φιλαλήθης καὶ μήποτε προφέρων ψευδῆ λόγον διὰ στόματος, εἴποι ἂν ὁδὸν ἀληθείας ἠρετισάμην. ἀλλὰ καὶ ὃ διὰ παντὸς πρὸ ὀφθαλμῶν τιθέμενος τὰ τοῦ θεοῦ κρίματα, καὶ ἐπὶ πάσῃ πράξει μεμνημένος αὐτῶν ἐρεῖ TA κρίματά σου οὐκ ἐπελαθόμην. ### English translation (Claude) Anonymous. The lover of truth, who never utters a false word with his mouth, might say: “I have chosen the way of truth.” And he who always sets God's judgments before his eyes and remembers them in every action will say: “I have not forgotten your judgments.” ### Scripture references - Ps 119:30 (118:30 LXX): quotation, high confidence - Ps 119:16 (118:16 LXX): quotation, medium confidence ### Translation notes - Headed ‘Anonymous’ in the catena; ascription uncertain. ### Citation (SBL) Hippolytus, Frag. 2 3.11 (Achelis GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-11). ## On the Psalms, fragment 12 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-12 - Source: Achelis GCS 1:152 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Ps 119:32: trials enlarge the heart by cutting away the thorns of thought, so that we run the way of God's commandments. ### Greek text ᾿Ανωνύμου. Καὶ πῶς ἡμῶν ἡ καρδία πλατύνεται διὰ πειρασμῶν KCAL θλίψεων; ταῦτα γὰρ τὰς ἐν ἡμῖν ἀκάνθας τῶν λογισμῶν ἐκτέμνει, καὶ τὴν καρδίαν εὐρυτέραν εἰς τὴν τῶν νόμων τῶν θείων ὑποδοχὴν ἐργάζεται. (ἐν θλίψει γάρ, φησίν, ἐπλάτυνάς MOL. τότε τὴν ὁδὸν τῶν ἐντολῶν τοῦ θεοῦ διαβαίνομεν, εὔζωνες διὰ τῆς τῶν πειρασμῶν ὑπομονῆς γινόμενοι. ### English translation (Claude) Anonymous. And how is our heart enlarged through temptations and afflictions? These cut out the thorns of the thoughts within us and make the heart wider for receiving the divine laws. “For in affliction,” he says, “you enlarged me.” Then we pass along the way of God's commandments, made unencumbered through the endurance of temptations. ### Scripture references - Ps 119:32 (118:32 LXX): allusion, high confidence - Ps 4:1 (4:2 LXX): quotation, high confidence ### Translation notes - Headed ‘Anonymous’ in the catena; ascription uncertain. ### Citation (SBL) Hippolytus, Frag. 2 3.12 (Achelis GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-12). ## On the Psalms, fragment 13 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-13 - Source: Achelis GCS 1:152 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Ps 138:7: God's power both saves the psalmist in danger and restrains his raging enemies. ### Greek text ᾿Ανωνύμου. εν Εἶδες ἐφʼ ἑκάτερα τὰ μέρη μεγίστην δύναμιν; ἐμέ τε γὰρ ἐν μέσοις οντὰ τοῖς δεινοῖς διασῶσαι δυνήσῃ, ἐχείνους δὲ μαινομένους χαὶ λυττῶντας καὶ πῦρ πνέοντας καταστεῖλαι. ### English translation (Claude) Anonymous. Did you see the very great power on both sides? You will be able both to save me when I am in the midst of dangers and to restrain them, raging and frenzied and breathing fire. ### Scripture references - Ps 138:7 (137:7 LXX): allusion, high confidence ### Translation notes - Headed ‘Anonymous’ in the catena; ascription uncertain. ### Citation (SBL) Hippolytus, Frag. 2 3.13 (Achelis GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-13). ## On the Psalms, fragment 14 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-14 - Source: Achelis GCS 1:152 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Ps 139:15: naturalists say the change of blood into bone in the womb cannot be seen or understood. ### Greek text Eiontaı καὶ τοῖς περὶ φύσεως καὶ γενέσεως τῶν ζῴων πραγματευσαμένοις, ἀόρατον εἶναι καὶ ἀκατάληπτον τὴν εἰς ὀστέον τοῦ αἷ- ### English translation (Claude) It is said also by those who have studied the nature and generation of living things that the change of blood into bone is invisible and incomprehensible, ### Scripture references - Ps 139:15 (138:15 LXX): allusion, high confidence ### Translation notes - The sentence continues in the next staged fragment; ascription uncertain. ### Citation (SBL) Hippolytus, Frag. 2 3.14 (Achelis GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-14). ## On the Psalms, fragment 15 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-15 - Source: Achelis GCS 1:152 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Continuing on Ps 139:15: Ecclesiastes too says the forming of bones in the womb is hidden, as the psalm says it is not hidden from God. ### Greek text ματος μεταβολήν, καίτοι τῶν ἄλλων, σαρκῶν καὶ νεύρων λέγω, ὅπως ποτὲ ἔχουσι γενέσεως θεωρουμένων. κεὼ ἡ γραφὴ δὲ τοῦ ἐκκλησιαστοῦ παρίστησι τοῦτο λέγουσα Ce ὀστᾷ ἐν γαστρὶ τῆς κυοφορούσης, οὕτως οὐ γνώσῃ ποιήματα τοῦ θεοῦ οὐκ ἐκρύβη δὲ ἀπὸ σοῦ, οὐδὲ ἡ ὑπόστασίς μου ἐν τοῖς κατωτάτοις τῆς γῆς φθάσασα... ### English translation (Claude) … although the generation of the other parts, I mean flesh and sinews, is in some way observed. And the scripture of Ecclesiastes presents this, saying: “As bones in the womb of her who is with child, so you shall not know the works of God.” “My bone was not hidden from you, nor my substance in the lowest parts of the earth” reaching … ### Scripture references - Eccl 11:5: quotation, high confidence - Ps 139:15 (138:15 LXX): quotation, high confidence ### Translation notes - Continues the preceding fragment; the end is lost in the OCR. ### Citation (SBL) Hippolytus, Frag. 2 3.15 (Achelis GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/1-1/#p-3-15). ## On Proverbs, fragment 1 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-1 - Source: Achelis GCS 1:157 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 1:11: the plot to hide the righteous man in the earth refers to the Jews' killing of Christ. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 1:11: allusion, medium confidence ### Translation notes - 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. ### Citation (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). ## On Proverbs, fragment 2 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-2 - Source: Achelis GCS 1:157 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 3:35: the wise inherit glory, while God exalts the ungodly only to make their disgrace plain, as with Pharaoh. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 3:35: allusion, high confidence ### Citation (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). ## On Proverbs, fragment 3 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-3 - Source: Achelis GCS 1:157 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 4:2: the law is called a good gift in contrast to bribes, and he who transgresses it forsakes it. ### Greek text 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; ### English translation (Claude) 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? ### Scripture references - Prov 4:2: quotation, high confidence - Prov 17:23: allusion, medium confidence ### Translation notes - ‘Gifts in his bosom unjustly’ recalls LXX Prov 17:23. ### Citation (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). ## On Proverbs, fragment 5 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-5 - Source: Achelis GCS 1:158 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 4:8: quotation, high confidence ### Translation notes - LXX Prov 4:8 reads ‘fortify her (περιχαράκωσον), and she will exalt you’. ### Citation (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). ## On Proverbs, fragment 6 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-6 - Source: Achelis GCS 1:158 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 4:10–11: quotation, high confidence ### Citation (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). ## On Proverbs, fragment 7 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-7 - Source: Achelis GCS 1:158 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text ,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. ### English translation (Claude) 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. ### Scripture references - Prov 4:14: allusion, high confidence ### Citation (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). ## On Proverbs, fragment 8 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-8 - Source: Achelis GCS 1:159 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 4:25: quotation, high confidence - Prov 24:13: quotation, high confidence - Prov 4:8: allusion, medium confidence ### Citation (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). ## On Proverbs, fragment 9 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-9 - Source: Achelis GCS 1:159 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 4:27: allusion, high confidence - Prov 27:16: quotation, high confidence ### Extrabiblical texts - Aristotle, Eth. nic. 2.7 (Aristotle (works)): echo, medium confidence ### Translation notes - 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). ### Citation (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). ## On Proverbs, fragment 10 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-10 - Source: Achelis GCS 1:159 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 4:27b: if you turn from evil, God goes before you and takes care of the end. ### Greek text 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. ### English translation (Claude) 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” … ### Scripture references - Prov 4:27: allusion, high confidence - Prov 6:26: quotation, medium confidence ### Translation notes - 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. ### Citation (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). ## On Proverbs, fragment 11 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-11 - Source: Achelis GCS 1:160 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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 ### English translation (Claude) 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.] ### Scripture references - Prov 5:19: allusion, high confidence ### Translation notes - 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. ### Citation (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). ## On Proverbs, fragment 13 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-13 - Source: Achelis GCS 1:161 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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.] ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## On Proverbs, fragment 14 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-14 - Source: Achelis GCS 1:161 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 7:22: the man who follows the harlot is like the lustful, foolish kepphos bird that is easily caught. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 7:22: allusion, high confidence ### Translation notes - LXX Prov 7:22 compares the young man to a κέπφος, a sea-bird thought to be stupid. ### Citation (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). ## On Proverbs, fragment 15 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-15 - Source: Achelis GCS 1:162 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 7:26–27: the harlot's desire ends in death, and many forms of wickedness lead the foolish to Hades. ### Greek text 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; ### English translation (Claude) 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? ### Scripture references - Prov 7:26–27: allusion, high confidence ### Translation notes - The bracketed alternative is bracketed in the edition; it is translated. A running heading (‘XV. Prov. 9, 1’) printed in the OCR is removed. ### Citation (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). ## On Proverbs, fragment 16 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-16 - Source: Achelis GCS 1:162 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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). ### English translation (Claude) 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.” ### Scripture references - Prov 9:1: allusion, high confidence - Isa 11:2–3: quotation, high confidence ### Citation (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). ## On Proverbs, fragment 17 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-17 - Source: Achelis GCS 1:162 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 9:12: the wise must benefit many, while the wicked harm only themselves. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 9:12: allusion, high confidence ### Citation (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). ## On Proverbs, fragment 18 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-18 - Source: Achelis GCS 1:162 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text . 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. ### English translation (Claude) 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. ### Scripture references - Prov 11:30: allusion, high confidence - Matt 3:15: echo, medium confidence - Rev 2:7: echo, medium confidence ### Translation notes - The last sentence probably belongs to the lemma of a following verse; uncertain. ### Citation (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). ## On Proverbs, fragment 19 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-19 - Source: Achelis GCS 1:163 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 17:28: allusion, high confidence ### Citation (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). ## On Proverbs, fragment 20 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-20 - Source: Achelis GCS 1:163 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) … 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.” ### Scripture references - Prov 30:15–16: quotation, high confidence - 1 Cor 12:12: allusion, medium confidence - Titus 3:5: quotation, high confidence ### Translation notes - The beginning of the fragment is lost in the OCR. The lemma is LXX Prov 24:50–51 (= Prov 30:15–16). ### Citation (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). ## On Proverbs, fragment 21 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-21 - Source: Achelis GCS 1:165 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 30:19: as a serpent leaves no track on rock, the devil found no sin in Christ. ### Greek text 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. ### English translation (Claude) 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.” ### Scripture references - Prov 30:19: allusion, high confidence - John 14:30: quotation, high confidence ### Translation notes - LXX Prov 24:54 (= Prov 30:19). ### Citation (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). ## On Proverbs, fragment 22 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-22 - Source: Achelis GCS 1:165 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 30:19: allusion, high confidence - Col 3:3: echo, medium confidence ### Citation (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). ## On Proverbs, fragment 23 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-23 - Source: Achelis GCS 1:165 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 30:19: allusion, high confidence - Luke 3:23: quotation, high confidence ### Translation notes - 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. ### Citation (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). ## On Proverbs, fragment 24 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-24 - Source: Achelis GCS 1:166 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - Words are lost in the OCR at the …. The contrast of church and synagogue is the author's own and is translated as written. ### Citation (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). ## On Proverbs, fragment 25 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-25 - Source: Achelis GCS 1:166 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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.” ### Scripture references - Prov 30:21–23: quotation, high confidence - 2 Tim 4:1: echo, medium confidence ### Translation notes - The lemma is LXX Prov 24:56–58 (= Prov 30:21–23). ### Citation (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). ## On Proverbs, fragment 26 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-26 - Source: Achelis GCS 1:167 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 30:26: the rock-badgers are believers, once like swine, who now build their houses on Christ the rock. ### Greek text 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΄. ### English translation (Claude) 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. ### Scripture references - Prov 30:26: allusion, high confidence - Matt 7:24: allusion, medium confidence ### Translation notes - The interpretation plays on χοιρογρύλλιοι (rock-badgers) and χοῖροι (swine). ### Citation (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). ## On Proverbs, fragment 27 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-27 - Source: Achelis GCS 1:167 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 27:22: the fool pounded in a mortar is the one hardened in wickedness, to be rebuked publicly. ### Greek text Τὸν πεποιωμένον ἐν τῇ κακίᾳ. ὁ δὲ ἀπόστολος,τοὺς ἁμαρτάγοντάς φησιν,ἐνώπιον πάντων ἔλεγχε΄΄. [Τὸν ἐχτραπέντα πρὸς ὀλίγον. ### English translation (Claude) The one hardened in wickedness. And the apostle says: “Rebuke those who sin before all.” [The one turned aside for a little while.] ### Scripture references - Prov 27:22: allusion, high confidence - 1 Tim 5:20: quotation, high confidence ### Translation notes - The bracketed words are bracketed in the edition. ### Citation (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). ## On Proverbs, fragment 29 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-29 - Source: Achelis GCS 1:168 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 30:18: the things the writer cannot understand are not wholly beyond understanding. ### Greek text Καθάπαξ ἀδύνατον νοηθῆναι. οὐ καθάπαξ, φησίν, ἀδύνατον γοῆσαι΄. ### English translation (Claude) Altogether impossible to understand. Not altogether, he says, impossible to understand. ### Scripture references - Prov 30:18: allusion, medium confidence ### Translation notes - A very short and obscure fragment on LXX Prov 24:53 (= Prov 30:18); sense uncertain. ### Citation (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). ## On Proverbs, fragment 30 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-30 - Source: Achelis GCS 1:168 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: ‘Parable’ has many senses; a parable compares spiritual things with sensible ones and presents the invisible through the visible. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 25:2: allusion, low confidence ### Translation notes - The verse commented on is uncertain (the opening sentence recalls Prov 25:2). ### Citation (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). ## On Proverbs, fragment 31 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-31 - Source: Achelis GCS 1:171 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 1:2–3: those who know God's wisdom receive instruction in the mysteries of the Word and understand its words. ### Greek text 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. ### English translation (Claude) 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.” ### Scripture references - Prov 1:2–3: allusion, high confidence ### Translation notes - 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. ### Citation (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). ## On Proverbs, fragment 33 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-33 - Source: Achelis GCS 1:172 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 1:10–11: allusion, high confidence ### Translation notes - The fragment has no heading of its own in the catena; Achelis prints it with Hippolytus's fragments. ### Citation (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). ## On Proverbs, fragment 34 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-34 - Source: Achelis GCS 1:172 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - Prov 8:17: allusion, high confidence - Prov 8:8–9: allusion, medium confidence ### Translation notes - A line of the edition's apparatus printed in the OCR is removed by a logged correction. ### Citation (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). ## On Proverbs, fragment 35 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-35 - Source: Achelis GCS 1:173 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## On Proverbs, fragment 36 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-36 - Source: Achelis GCS 1:173 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Nothing we give God equals his gifts; no one living is justified before him, so we are saved by his love for mankind. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Ps 143:2 (142:2 LXX): quotation, high confidence ### Translation notes - The verse of Proverbs commented on is uncertain. ### Citation (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). ## On Proverbs, fragment 37 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-37 - Source: Achelis GCS 1:174 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: A brief gloss on the one who judges rightly and has no envious eye. ### Greek text ἱππολυτος. Ὁ μὴ σφαλλόμενος τὴν διάκρισιν ἡ ὁ μὴ βασκάνο καὶ πλεονεκτικῷ κεχρημένος ὀφθαλμῷ. ### English translation (Claude) Hippolytus. He who does not err in discernment, or who does not use an envious and covetous eye. ### Translation notes - The verse commented on is uncertain. ### Citation (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). ## On Proverbs, fragment 38 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-38 - Source: Achelis GCS 1:174 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 14:28: the king's glory in a multitude of people is Christ glorified in the growth of the church. ### Greek text Πληθυνθείσης τῆς ἐκκλησίας δεδόξασται ὁ Χριστός. ### English translation (Claude) When the church has been multiplied, Christ has been glorified. ### Scripture references - Prov 14:28: allusion, high confidence ### Citation (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). ## On Proverbs, fragment 39 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-39 - Source: Achelis GCS 1:174 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 24:13: honey is the allegorical sense, the honeycomb the historical sense, and the throat the soul's power of nourishment. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 24:13: allusion, high confidence ### Translation notes - Some words are garbled in the OCR and are omitted (…). ### Citation (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). ## On Proverbs, fragment 40 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-40 - Source: Achelis GCS 1:174 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 30:19: allusion, high confidence ### Citation (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). ## On Proverbs, fragment 41 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-41 - Source: Achelis GCS 1:174 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 30:19–20: the fourth way, a youth's, is unknowable because unstable, like the hidden ways of the adulteress. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Prov 30:19–20: allusion, high confidence ### Citation (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). ## On Proverbs, fragment 42 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-42 - Source: Achelis GCS 1:174 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 25:13: cold in harvest-time dispels the heat that ruins the grain. ### Greek text Καύσωμα διαλύει, μέγαλα τὸν σῖτον βλάπτοντα, ὡς πρὸ ὥρας πεσεῖν πολλάκις, ἀφανισθέντα ὑπὸ τῆς καύσεος. ### English translation (Claude) It dispels the heat, which greatly harms the grain, so that it often falls before its time, destroyed by the burning. ### Scripture references - Prov 25:13: allusion, high confidence ### Citation (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). ## On Proverbs, fragment 44 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-44 - Source: Achelis GCS 1:175 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 25:16: enjoy the things of life without excess. ### Greek text ηδενὶ ἀκορέστως πρόσιθι, μάλιστα τῶν κατὰ τὸν ἀνθρώπινον βίον, ἀλλ οὑτῶως ἀπολαυσαι ἀβλαβῶς. ### English translation (Claude) Approach nothing insatiably, especially the things of human life, but so enjoy them without harm. ### Scripture references - Prov 25:16: allusion, high confidence ### Citation (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). ## On Proverbs, fragment 45 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-45 - Source: Achelis GCS 1:175 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 25:25a: the cold water for a thirsty soul is the water from the springs of salvation, to be taken spiritually. ### Greek text Τὸ ἐκ τῶν πηγῶν τοῦ σωτηρίου. οὐ γὰρ μάτην τῇ ψυχῇ πρόοσκείται, ἀλλ ἵνα πνευματικῶς τοῦτο ἐκλάβωμεν. ### English translation (Claude) 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. ### Scripture references - Prov 25:25: allusion, high confidence - Isa 12:3: allusion, high confidence ### Citation (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). ## On Proverbs, fragment 46 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-46 - Source: Achelis GCS 1:175 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 25:25b: the good news from afar is the message of the resurrection and the promises. ### Greek text Otto φησὶν ἀγγελία ἀγαθή ἡ περὶ τῆς ἀναστάσεως καὶ ἡ ἐπαγγελιῶν: ὠφελεῖ τὸν παραδεξάμενον. ### English translation (Claude) So, he says, good news, that about the resurrection and the promises, profits him who receives it. ### Scripture references - Prov 25:25: allusion, high confidence ### Citation (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). ## On Proverbs, fragment 47 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-47 - Source: Achelis GCS 1:175 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On Prov 26:6: whoever sends a fool brings insult on himself. ### Greek text (ὡς τοὺς πολλους λέγειν, ὁσαυτῶς ἔχειν τῷ ἀποστελλομένῳ τον ἀποστείλανταʼ ἐξ ἑαυτοῦ ὕβρεις πάσχει. ### English translation (Claude) … so that most say that the sender is treated as the one sent; he suffers insults from himself. ### Scripture references - Prov 26:6: allusion, medium confidence ### Translation notes - The beginning is lost in the OCR and the sense uncertain. ### Citation (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). ## On Proverbs, fragment 48 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-4-48 - Source: Achelis GCS 1:176 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## On Ecclesiastes, fragment - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-5-1 - Source: Achelis GCS 1:179 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Eccl 2:10: allusion, high confidence ### Translation notes - From a Vatican catena on Ecclesiastes (Achelis). ### Citation (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). ## On Isaiah, fragment 1 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-6-1 - Source: Achelis GCS 1:180 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Isa 19:1: allusion, high confidence ### Translation notes - ‘The purest tabernacle’ is Christ's body. ### Citation (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). ## On the Distribution of the Talents - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-7-1 - Source: Achelis GCS 1:209 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Matt 25:14–30: allusion, medium confidence ### Translation notes - Quoted in a florilegium (Achelis, GCS 1). The description of the heretics is the author's and is translated as written. ### Citation (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). ## On the Two Thieves, fragment 1 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-8-1 - Source: Achelis GCS 1:211 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Christ's pierced body gave the world both sacred blood and holy water. ### Greek text ἐκ τοῦ λογου τοῦ εἰς τοὺς δύο λῃστὰς. Ἀμφότερα παρέσχε τὸ τοῦ κυρίου σῶμα τῷ κόσμῳ, αἷμα τὸ ἱερὸν καὶ ὕδωρ τὸ ἅγιον. ### English translation (Claude) From the discourse on the two thieves. The Lord's body provided both to the world, the sacred blood and the holy water. ### Scripture references - John 19:34: allusion, high confidence ### Translation notes - The fragments of the discourse on the two thieves are quoted in florilegia (Achelis, GCS 1). ### Citation (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). ## On the Two Thieves, fragment 2 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-8-2 - Source: Achelis GCS 1:211 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The blood and water from Christ's dead body show the life-giving power that dwelt in it. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 19:34: allusion, high confidence ### Citation (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). ## On the Two Thieves, fragment 3 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/4-1/#p-8-3 - Source: Achelis GCS 1:211 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The unbroken bones of the lamb show that Christ's suffering did not touch his power. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 19:36: allusion, high confidence - Exod 12:46: allusion, high confidence ### Citation (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). ## On the Raising of Lazarus (homily), part 1 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-9-1 - Source: Achelis GCS 1:215 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The first part of a homily on the raising of Lazarus: the preacher apologizes for yesterday's lapse of memory, praises the illness and death of Lazarus as occasions of faith, and shows Christ both man and God. ### Greek text Εἰς τὸν τετραήμερον άξαρον. β. ᾿Ιγαπητοί ὥσπερ μήτηρ φιλότεκνος ἐπιδοῦσα τὴν θηλὴν τῷ νηπίῳ τέρπεται τοῦ παιδὸς ἐφέλχοντος τὴν ἁπαλὴν τροφὴν τοῦ γάλακτος ἐπειδὰν δὲ ὁ θρόμβος τοῦ γάλακτος τυροθεὶς ἐμφράξῃ τοὺς ὀχετοὺς τοῦ μαζοῦ, τότε δὴ καὶ τὸ παιδίον κλαυθμυρίξει, καὶ ἡ μήτηρ ὀδυνᾶται, τὴν μὲν προαἰρεσιν τοῦ τρέφειν ἧπλ ὠμένην ἔχουσα, τὴν δὲ τροφὴν μὴ ἐπιδιδομένην ὁρῶσα οσαύτως καὶ ἡμεῖς τῇ προτεραίᾳ τὴν θηλὴν τῆς διαψοίας ὑμῖν ὑποβαλόντες ἐτερπόεἰεθα ὑμῶν ἐφελκόντων τὸ γάλα τοῦ λόγου ὅτε δὲ τὸ τῆς λήθης νέφος ὑποδραμὸν τῇ διανοίᾳ, τὸν λόγον, ἀνέκοψεν, τότε δὴ καὶ ὑμεῖς ἠγανακτήσατε ὡς ἀποστερούμενοι τῶν εὐαγγελικῶν διδαγμάτων τὰ νοήματα, καὶ ἡμεῖς ἐδυσφοροῦμεν, τὴν μὲν προθυμίαν τοῦ λέγειν Εχτεταμένην ἔχοντες, τὸν δὲ νοῦν χῶλυόμενον ὑπὸ τῆς λήθης ὁρῶντες. 4λλ ἴσος τοῦτο συμβέβηκεν ἡμῖν, ἵνα γνῶμεν, ὁτε οὔτε τοῦ θέλονον - 2 τος, οὐδὲ τοῦ τρέχοντος, οὐδὲ τοῦ διώκοντος, ἀλλὰ τοῦ ἐλεοῦντος θεοῦ. δεῦρο τοιγαροῦν, ἐπειδήπερ θεος δίδωσι τοῖς λέγουσι χάριν, οὐ διὰ τὴν ἀξίαν τῶν λεγόντων, ἀλλὰ διὰ τὴν χρείαν τῶν ἀκουόντων, αὐτὸν παρακαλέσαντες, ἀπὸ τῶν ἀρτίως ὑμῖν ὑπαναγνωσθέντων εὐαγγελικῶν ἀναγνωσμάτων κατὰ δύναμιν τὸ πότιμον τῆς διδασκαλίας ἀρυσώμεθα νᾶμα. Hy τις ἀσθενῶν, φησίν, άζαρος ἀπὸ Βηθανίας € ἔχ τῆς κώμης Μαρίας καὶ Διάρθας τῆς ἀδελφῆς αὐτῆς. ἣν δὲ Παρία ἡ ἀλείψασα τὸν κύριον μύρῳ, ἧς ὁ ἀδελ φὸς Λάζαρος ἠσθένει. εἶπε δὲ ὁ Ἰησοῦς οὐκ ἔστιν ἡ ἀσθέγνεια αὕτη πρὸς θάνατον, ἀλλʼ ὑπὲρ τῆς δόξης τοῦ θεοῦ, ἵνα δοξασθῇ ὁ θεὸς δι αὐτῆς. ᾿᾿νθυποφέροων λέγω ἢ ἀσθένεια αὕτη οὐχ ἔστι 006 θάνατον, ἀλλ ὑπὲρ τῆς dOENG - ες 2 Ὺ >,ʼ > > τοῦ θεοῦ οὐχ ξστιν ἀσθέγεια, ἀλλ > ʼ ὃ. δὲ > 7 2 > εὐαγγελίαʼ οὐκ EOTLV ἀσθένεια, ἀλλ ἀσφάλεια. ὦ ἀσθένεια ἀρρωστούντῶν ἰατρέ, πίστεως δδηγέ, θανάτου ἀντίπαλε, διαβόλου ἀντίδικε, σωτηρίας ἀρχηγέ. ὦ ἀσθένεια, ἀρετῆς θεμέλιε ἄρρηκτε, πίστεως διδάσκαλε, εὐσεβείας οἰκονόμε. ὦ ἀσθένεια πυρετοὺς ψυχῶν ἀποσοβοῦσα, καὶ ἱδρῶτας βαπτίσματος δροσίζουσα, καὶ λαμπρὰς στολὰς ψυχῆς ἐξυφαίνουσα. ὦ ἀσθένεια, οὐρανίου ἄρτου πάροχε, πίστεως λαμπαδοῦχε ἄριστε, διαβόλου παγὶς καὶ ἀνθρώπου σφραγίς. Orte δὲ ἢ ἤκουσεν, φησίν, ὁ Ἰησοῦς, τότε μὲν ἔμεινεν ἐν ᾧ ἦν τόπῳ δύο ἡμέρας - κί δὲ τὸ ἀναγκαῖον του δπιμεῖναι τον χκυρίον ἀχουσαντα, καὶ μὴ εύθυς ἀπελθεῖν πρὸς τὸν ἀσθενοῦντα; ἀλλὰ πάντῶς ἐξεδέχετο τὸν θάνατον τοῦ Δαζάρου, ὅπως ἐν τῷ θανάτῳ μείζονα τῶν θαυματουργημάτων τὴ πίστιν τοῖς ὁρῶσιν ἐνδείξηται. μετὰ ταῦτα οὖν λέγει τοῖς μαθηταῖς ὁ Ἰησοῦς Δάζαρος ὁ φίλος ἡμῶν κεκοίμηται ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω αὐτόν. ἀληθῶς γὰρ ὁ τῶν ἀνθρώπων θάνατος ὕπνος παρὰ τῷ κυρίῳ λελόγισται.,πορεύμαι, ἵνα ἐξυπνίσο αὐτόν. τί γάρ; χαὶ ἐνταῦθα ὧν ἀδυνατεῖς ζωοποιῆσαι τὸν νεχρόν; ἀλλ οὐχ OUT δέχονται τὴν χάριν οἱ ᾿ἸΙουδαῖοι ἐμοῦ ἀπόντος ἴσως γὰρ ἀναστάντος αὐτοῦ νομίσουσιν ἐκ συντυχίας τινὸς ἀναβιῶσαι τὸν Πάζαρον. αὐτὸς οὖν ἐγὼ παραγίνομαι, ὅπως παρόντος μου αὐτόπται γενόμενοι τῶν παρʼ ἐμοῦ γενομένων θαυματουργημάτων, καὶ τὴν χάριν παρʼ ἐμοῦ δεξόμενοι, εἰς πίστιν βεβαίαν ἐνεχθῶσιν. θνεῶτα, ἀλλὰ Or ὑμᾶς ʼ εἶ ς αζαρος ὁ φίλος ἡμῶν χκεκοίμηται ἀλλα πορεύομαι ἐξυπνίσαι αὑτὸν. οἱ δὲ μαθηταὶ ἀκούσαντες με ʼ, εἶπον κύριε, εἰ κεκοίμηται, σωθησεται΄. οὐ τοσοῦτον δὲ θεοσεβῶς ἀπεκρίναντο. ὁσον ἰατρικῶς. VRVOG γὰρ ληθαργικοὺς μὲν βλάπτει ἐπμᾶλλον ἱδρώτων. ἐπειδὴ τοίνυν Σδόοξαν οἱ μαθηταὶ λέγειν τον χύριον περὶ τῆς κοιμήσεως τοῦ [4 Ξ λ΄ ὕπνου, εἶπε μετὰ παρρησίας ACζαρος 0 φίλος ἡμῶν ἀπέθανενʼ καὶ χαίρω δ ὑμᾶς, ἵνα πιστεύσητε, ὅτε οὐκ ἤμην Ekel ἀλλὰ ἄγωμεν MOOS αὑτον΄. O0 UN θέλωον τον ʼ - ς ΕΣ θάνατον τοῦ ἀμαρτολοῦ χαίρει νῦν ἐπὶ θανάτῳ φίλου; χαίρω, κέχρημαι γὰρ τῷ θανάτῳ πρὸς τὸν τῆς ὑμετέρας πίστεως θεμέλιον. ὦ θάνατος, Χριστοῦ ἀγαλλίασις. ὦ θαάνατος, ζωῆς ἀναπλεῶς. ὦ θανατος, θανάτου λυτήριον, GOTNρίας ἀρχηγος΄, πεπτοωοκότῶν ἁγασταῦσις, χαμνοντῶν ἀνάπαῦσις, ἀσθενούντων ῥῶσις, δικαίων ἀνᾶψυξις ὦ θάνατος διαβολου κατα) λυσις, δαιμόνων χκαθαίρεσις, τοῦ πρωτοπλάστου ᾿Αδὰμ ἀνανέωσις. ὦ θάνατε, εὐφροσύνης συνεργέ, ἀφθαρσίας μηνυτά, χαρᾶς χορευτά. ἵνα δὲ ἐπιτεμὼν τῷ λόγῳ εἴπω; ἔρχεται Ἰησοῦς εἰς τὴν Βηθανίαν, οι ἀπήντησαν αὐτῷ αἱ ἀδελφαὶ Ααζάρου, προσπίπτουσι τοῖς γόνασι τοῦ κυρίου κλαίουσαι καὶ λέγουσαι Κύριε, el ἧς ὧδε, οὐκ ἂν ἀπέθανεν ἡμῶν ὁ ὁ ἀδελφός. ἂρα γὰρ οὐκ ἢν ἐκεῖ; ἀλλὰ τῷ μὲν σώματι οὐχ ἢ ἐκεῖ, τῇ δὲ θεότητι οὐ μόνον ἐχεῖ, ἀλλὰ καὶ ἐν οὐρανοῖς. πῶς γὰρ ἐγίνωσκε τὸ πότε ἀπέθανεν ὁ Μάζαρος, εἰ μὴ παρὼν ἢν κατὰ τὴν ἀόρατον δύναμιν τῆς θεότητος; καὶ ἔλεγον κύριε, εἰ ἧς ὧδε, οὐκ ἂν ἀπέθανεν ἡμῶν ὁ ἀδελφός. εἶπε δὲ πρὸς αὐτὰς ὁ κύριος πιστεύσατε, καὶ ὄψεσθε τὴν δόξαν τοῦ θεοῦ διδάσκων ὅτι τῶν ἔργων τῶν ἀγαθῶν ἡ πίστις ἐστὶν ἀρχηγός. καὶ θεωρήσας αὑτὰς κλαίουσας, καὶ τοὺς παρόντας Ἰουδαίους, ἐνεβριμήσατο τῷ πνεύματι, καὶ ἐτάραξεν ἑαυτόν, καὶ εἶπεν ποῦ τεθείκατε αὐτόν; τί ἐστι τὸ ἐνεβριμήσατο τῷ πνεύματι; ἔχόδειξαι, ἀγαπητέ, χαὶ μετʼ ὁλί ἰγον εὐρήσεις τοῦ ζητουμένου τὴν λύσιν. ἐτάραξεν ἑαυτόν, οὐχ Ge ἡμεῖς ὑπὸ δειλίας 1 ἢ λύπης ταρασσύμεθα, ἀλλʼ αὐτὸς 2δξαυτὸν ἐφάρειξεν, καὶ λέγει ποῦ τεθείκατε αὐτόν; ἀρα γὰρ ἠγνόει ποῦ τέθαπται. ὁ ἐγνωκὼς πότε τετελεύτηκεν; ἀλλὰ μιγνύει τὰ ἂνθρώπινα ὁήματα τοῖς θείοις θαυματουργήμασιν, ἵνα δείξῃ ὅτι καὶ ἄνθρωπος ἦν, καθὰ καὶ ὁ προφήτῆς λέγει Zei ἀνθροωπός ἐστιν, καὶ τίς γνώσεται αὐτόν; τοῦτο δὲ προέταξεν ἵνα σημαίνῃ, ὅτι καὶ Σʼ) 2 ῳ 2 \; αλλο τί ἔστιν, οπδρ ECTL θεὸς. ### English translation (Claude) On Lazarus, four days dead. Beloved, just as a mother who loves her children, giving the breast to her infant, delights as the child draws the soft nourishment of the milk; but when the curd of the milk, thickened, blocks the channels of the breast, then the child cries and the mother is pained, having her will to nourish ready but seeing the food not given: so we too yesterday, offering you the breast of our mind, were delighted as you drew the milk of the word; but when the cloud of forgetfulness ran over our mind and cut off the word, then you were vexed, as being deprived of the meaning of the gospel teachings, and we were distressed, having our eagerness to speak stretched out but seeing our mind hindered by forgetfulness. But perhaps this happened to us so that we might know that it is not of him who wills, nor of him who runs, nor of him who pursues, but of God who shows mercy. Come, then, since God gives grace to those who speak, not for the worth of the speakers but for the need of the hearers, let us call upon him, and from the gospel readings just read to you let us draw, as far as we can, the drinkable stream of teaching. “A certain man was ill,” it says, “Lazarus of Bethany, of the village of Mary and Martha her sister. It was Mary who anointed the Lord with ointment, whose brother Lazarus was ill.” And Jesus said: “This illness is not unto death, but for the glory of God, so that God may be glorified through it.” I say by way of answer: if this illness is not unto death, but for the glory of God, it is not illness but good news; it is not illness but safety. O illness, physician of the sick, guide of faith, adversary of death, opponent of the devil, author of salvation! O illness, unbreakable foundation of virtue, teacher of faith, steward of godliness! O illness, driving off the fevers of souls, refreshing with the dews of baptism, and weaving bright robes for the soul! O illness, provider of heavenly bread, excellent torchbearer of faith, snare of the devil and seal of man! “When Jesus heard,” it says, “he stayed then two days in the place where he was.” But what need was there for the Lord, having heard, to stay on and not to go at once to the sick man? Surely he was waiting for the death of Lazarus, so that in the death he might show to the onlookers a faith greater than the miracles. After this, then, Jesus says to the disciples: “Lazarus our friend has fallen asleep, but I am going to wake him.” For truly the death of men is reckoned as sleep by the Lord. “I am going to wake him.” Why? Even being here, are you unable to bring the dead man to life? “But the Jews do not so receive the grace when I am absent; for perhaps, if he rose, they would think that Lazarus came back to life by some chance. So I myself am coming, so that, becoming eyewitnesses of the miracles done by me in my presence, and receiving the grace from me, they may be brought to firm faith.” … “Lazarus our friend has fallen asleep, but I am going to wake him.” And the disciples, hearing, said: “Lord, if he has fallen asleep, he will recover.” They answered not so much piously as medically: for sleep harms the lethargic, but rather (helps) by sweats. Since, then, the disciples thought that the Lord was speaking about the rest of sleep, he said plainly: “Lazarus our friend has died; and I rejoice for your sake, so that you may believe, that I was not there; but let us go to him.” He who does not will the death of the sinner, does he now rejoice at the death of a friend? “I rejoice, for I have used the death for the foundation of your faith.” O death, gladness of Christ! O death, full of life! O death, ransom from death, author of salvation, raising of the fallen, rest of the weary, strength of the sick, refreshment of the righteous! O death, dissolution of the devil, overthrow of demons, renewal of the first-formed Adam! O death, fellow worker of joy, herald of incorruption, leader of the dance of gladness! But to speak briefly: Jesus comes to Bethany, where the sisters of Lazarus met him; they fall at the Lord's knees weeping and saying: “Lord, if you had been here, our brother would not have died.” Was he not there, then? In the body he was not there, but in his divinity he was not only there but also in the heavens. For how did he know when Lazarus died, if he was not present by the invisible power of his divinity? And they said: “Lord, if you had been here, our brother would not have died.” And the Lord said to them: “Believe, and you will see the glory of God,” teaching that faith is the author of good works. And seeing them weeping, and the Jews who were present, he groaned in the spirit and troubled himself, and said: “Where have you laid him?” What is “he groaned in the spirit”? Wait, beloved, and in a little while you will find the solution of the question. He troubled himself, not as we are troubled by fear or grief, but he himself stirred himself, and says: “Where have you laid him?” Did he not know where he was buried, he who knew when he died? But he mingles human words with divine miracles, to show that he was also man, as the prophet too says: “He is a man, and who shall know him?” And he set this first to signify that he is also something else, that is, God. ### Scripture references - John 11:1–35: allusion, high confidence - Rom 9:16: allusion, high confidence - Ezek 33:11: allusion, high confidence - Jer 17:9: quotation, high confidence ### Translation notes - This homily is transmitted under Hippolytus's name; Achelis prints it among the doubtful works, and its authenticity is generally doubted. The OCR is damaged in several places; a few garbled words are omitted (…) or translated by sense. - ‘He is a man, and who shall know him?’ is LXX Jer 17:9. ### Citation (SBL) Hippolytus, Frag. 2 9.1 (Achelis GCS 1:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-9-1). ## On the Raising of Lazarus (homily), part 2 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-9-2 - Source: Achelis GCS 1:224 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The second part of the Lazarus homily: Christ's tears teach ordered sympathy, the Jews roll away the stone as witnesses, and the voice that created the world raises Lazarus, a mirror of our own resurrection. ### Greek text Ποῦ τεθείκατε αὐτόν; ἡ δὲ Μαρία ἔρχου, φησίν, καὶ ἴδε, κύχ.ς} Ἂς OLE. καὶ ἐδάκρυσεν ὁ ]ησοῦς. τίς δὲ χρεία δακρύειν, ὃν ἔμελλεν ἀνι-- 5 ενν - τ στὰν μετ΄ ολίγον; ἀλλ ἐδάκρυσεν ]ησοῦς, ἕνα τὸ συμπαθὲς χαὶ τὸ φιλάνθροωπον περὶ τοὺς ὁμοφύλους Sm ς ἫΝ. 28! ©) ἡμῖν υποδείξῃ ἐδάκρυσεν ὁ Τ]ησοῦς, ἵνα TO κλαίειν μετὰ κλαιόντων ἔργῳ μᾶλλον ἢ λόγῳ διδάξῃ ἐδάςῳ - ʼ χρυσεν ὁ ]ησοῦς ἐδάκρυσεν, οὐχ ἐπένθησεν, TO μὲν ἀδάχρυτον παντελῶς ὡς ἁπηνγὲς καὶ ἁπανθρῶπον παραιτούμενος, TO δὲ φιλοπενθὲς ος ἀγενὲς καὶ ἄνανδρον διωθούμενος τάξιν δὲ ἐπιτιθεὶς τῇ συμπαθείᾳ ἐδάκρυσεν. ἔρχεται ἐπὶ τὸ σπήλαιον, καὶ θεωρεῖ λίθον ἐπικείμενον τῷ μνήματι. κελεύει τοῖς παρεστῶσιν Tovdaloıs ἁποκυλῖσαι τὸν λίθον ἀπὸ τοῦ στόματος τοῦ σπηλαίου. ὁ λέγων (Ιἰἱὰν πίστιν ἔχητε ὡς κόχχον σινάπεως, ἐρεῖτε τῷ ὁρει τούτῳʼ ἄρθητι καὶ βλήθητι εἰς τὴν θαλασσαν, καὶ ΥΕΡΝσεται υμῖν πῶς νῦν AKUTOG ἀδυ 2. - \ γίᾳ. 2 > γατεῖς ἀποκυλῖσαι τὸν λίθον; ἀλλ οὐχ ὡς ἀδυνατῶν τοῦτο ποιῶ, φησίν, ἀλλʼ ἵνα μὴ δόξωσι φαντασίαν εἶναι τὸ γινόμενον, ἐπιτάσσο αὐτοῖς τοῖς Ἰουδαίοις ἰδίαις χερσὶν ἀποκυλῖσαι τὸν λίθον, τὸ μέγιστον σημεῖον ἐμαυτῷ καταλιμπάνων ἵνα αὐτοὶ μάρτυρες γένωνται τῶν ὑπ ἐμοῦ γενομένων σημείων. εἶτα μετὰ τὸ ἀποκυλ ἴσαι τὸν λίθον, ἀναβλέψας. ὃ Ἰησοῦς εἰς τὸν οὐρανόν, εἶπεν,εὐχαριστῶ σοι, πάτερ, ὅτι ἤκουσάς μου. Πότε δὲ προσηύξατο; νῦν λάμβανε, ἀγαπητέ, τὴν πρὸ βραχέως ζητουμένην παρὰ σοῦ λύσιν τοῦ ῥητοῦ: ὅτε γὰρ ἐνεβριμήσατο τῷ πνεύματι, τότε προσηύξατο. καὶ ταῦτα εἰπὼν ἔκραξε φωνῇ μεγάλῃ λέγων, Δάζαρε, δεῦρο ἔξω. καὶ εὐθέως ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τὰς χεῖρας καὶ τοὺς πόδας χειρίαις. ὦ φωνῆς δύναμις ἄδην διαρρήξασα, πύλας χαλκᾶς συντρίψασα, μοχλοὺς σιδηροῦς συνθλάσασα; διάβολον καταστρώσασα, θάγατον καταργήσασα, νεκρὸν ἀνεγείρασα: ὦ φωνῆς δύναμις, τὰ διεστῶτα μέλη εἰς ἕν συναγαγοῦσα χαὶ ἀνορθοῦσα, καὶ τὸ ἐξ οὐκ Ορτῶν εἰς τὸ εἶναι παραγαγοῦσαʼ ὦ φωνῆς δύναμις, τὸν τετραήμερον γεχρὸν ὡς ἐξ ὕπνου ἐγείρουσα καὶ τὸν οκειρίαις δεδεμένον ος εὔλυτον καὶ ὀξυδρομέα τοῦ τάφου προαγαγοῦσαʼ ἐπίστησον, ἀγαπητέ, τὸν γοῦν σου τῇ φωνῇ, καὶ εὑρήσεις αὐτὸν τὸν λόγον τὸν λέγοντα ἐν τῇ κοσμοποιίᾳ γενηθήτω: φῶς, καὶ ἐγένετο φῶς γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ, καὶ ἐγένοντο, τὸν αὐτὸν καὶ νῦν λέγοντα Δάζαρε, δεῦρο ἔξω. καὶ οἱ ἀπορρεύσαντες ἰχῶρες τῶν σαρκῶν τὰς κοτύλας πάλιν ἀνεπλήρουν, καὶ αἱ ἀποπεσοῦσαι τρίχες τὴν οἰκείαν τάξιν ἐπεγίνωσκον, καὶ ἐν τοῖς μέλεσι κατεφυTEVOPTO. Δάζαρε δεῦρο ἔξω καὶ ὁ νεκρὸς ἀνίστατο, καὶ τεταρταῖος ἴσος ἢν τῷ μήτε τὴν ἀρχὴν τεθνεῶτι...Δάζαρε δεῦρο ἔξο καὶ ἡ φυχὴ ἐκ τῶν καταχθονίων ἀνασπαστὸς ἐγίνετο, μὴ διαβόλου ἀντιλέγοντος, μὴ θανάτου ἀντιπαλαίοντος, καὶ χαίρουσα τὸ ἴδιον οἴχημα ἐπεγίνωσκεν. τούτων τῶν θαυματουργημάτων, ἀγαπητέ, τὸ θεῖον ἔργον θεωρήσας, τὴν ἀνάστασιν μὴ ἀμφίβαλλεʼ γενέσθω σοι ἔσοπτρον ὃ Λάζαρος, καὶ ἐν ἐκείνῳ σεαυτὸν θεωρήσας, τὴν ἀνέγερσιν πίστευε. ἡ αὐτὴ γὰρ φωνὴ πάντας ἡμᾶς ἀναστήσει, ὥς που καὶ ὃ ἀπόστολος λέγει Ἑσαλπίσει γάρ, καὶ οἱ νεκροὶ ἀναστήσονται ἄφθαρτοι τῇ χάριτι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. ### English translation (Claude) “Where have you laid him?” And Mary says: “Come and see, Lord.” And Jesus wept. What need was there to weep for one whom he was about to raise shortly? But Jesus wept, to show us his sympathy and love for those of his own race; Jesus wept, to teach by deed rather than by word to weep with those who weep; Jesus wept; he wept but did not mourn, rejecting complete tearlessness as harsh and inhuman, and repelling the love of mourning as ignoble and unmanly; setting an order to sympathy, he wept. He comes to the cave and sees a stone lying on the tomb. He orders the Jews standing by to roll the stone away from the mouth of the cave. You who said, “If you have faith as a grain of mustard seed, you will say to this mountain, Be lifted up and cast into the sea, and it will be done for you,” how are you now unable to roll away the stone yourself? “Not as one unable do I do this,” he says, “but so that they may not think that what happens is an illusion, I command the Jews themselves to roll away the stone with their own hands, keeping the greatest sign for myself, so that they themselves may become witnesses of the signs done by me.” Then, after the stone was rolled away, Jesus looked up to heaven and said: “I thank you, Father, that you have heard me.” When did he pray? Now receive, beloved, the solution of the saying that you were seeking a little before: when he groaned in the spirit, then he prayed. And having said these things he cried with a loud voice, saying: “Lazarus, come out.” And at once the dead man came out, bound hand and foot with bandages. O power of a voice that burst Hades, shattered gates of bronze, crushed bars of iron, laid low the devil, abolished death, raised the dead! O power of a voice that gathered the scattered limbs into one and set them upright, and brought into being what was not! O power of a voice that raised the four days dead as from sleep, and led him out of the tomb, bound in bandages, as one easily loosed and swift of foot! Fix your mind, beloved, on the voice, and you will find that it is the same Word who said at the making of the world, “Let there be light,” and there was light; “Let there be lights in the firmament of heaven,” and there were; the same who now says, “Lazarus, come out.” And the fluids that had flowed from the flesh filled the sockets again, and the hairs that had fallen recognized their own order and were planted again in the limbs. “Lazarus, come out”: and the dead man rose, and on the fourth day was like one who had never died at all. … “Lazarus, come out”: and the soul was drawn up from the regions below, without the devil gainsaying or death wrestling against it, and rejoicing it recognized its own dwelling. Having beheld, beloved, the divine work of these miracles, do not doubt the resurrection. Let Lazarus be a mirror to you, and seeing yourself in him, believe in the raising. For the same voice will raise us all, as the apostle somewhere says: “For the trumpet will sound, and the dead will be raised incorruptible,” by the grace of our Lord Jesus Christ, to whom be glory for ever and ever. Amen. ### Scripture references - John 11:34–44: allusion, high confidence - Rom 12:15: allusion, high confidence - Matt 17:20: quotation, high confidence - Ps 107:16 (106:16 LXX): allusion, high confidence - Gen 1:3: quotation, high confidence - Gen 1:14: quotation, high confidence - 1 Cor 15:52: quotation, high confidence ### Translation notes - A marginal word in the scan (‘Hippolytus’, misread) inside the text is removed by a logged correction. A few garbled words are omitted (…). - ‘Gates of bronze … bars of iron’ is Ps 107:16 (LXX 106:16). ### Citation (SBL) Hippolytus, Frag. 2 9.2 (Achelis GCS 1:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-9-2). ## On the Resurrection and Incorruption, fragment - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-10-1 - Source: Achelis GCS 1:254 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: In the resurrection men will be like angels, incorruptible and free from all bodily needs and sufferings. ### Greek text Ἱππολύτου ἐπισχόπου Ῥώμης ἐκ τοῦ Περὶ ἀναστάσεως καὶ ἀφθαρσίας λόγου. Ἔσονται, φησίν, ἐν τῇ ἀναστάσει οἱ ἀνθρώποι ὡς οἱ ἄγγελοι τοῦ θεοῦ. ἐν ἀφθαρσίᾳ δηλονότι καὶ ἀθανασίᾳ καὶ ἀρρευσίᾳ. ἄφθαρτος γὰρ οὐσία οὐ γεννᾷ, οὐ γεννᾶται, οὐκ αὔξει, οὐχ ὑπνοῖ, οὐ πεινᾷ, οὐ διμῷ, οὐ κοπιῷ, οὐ πάσχει, οὐ θνήσκει, οὐ τιτρᾶται ὑπὸ ἥλων καὶ λόγχης, οὐχ ἱδροῖ, οὐχ αἱμορροεῖ. τοιαῦται οὐσίαι εἰσὶν ἢ TE τῶν ἀγγέλων, ἡ τε τῶν ψυχῶν τῶν ἐκ σωμάτων ἀπηλλαγμένων, ἐπειδὴ καὶ ἀμφότεραι ἑτερογενεῖς εἰσιν, καὶ ἀλλότριαι τῆς ὁρωμένης καὶ φθθειρομένης ταύτης τοῦ κόσμου κτίσεως. ### English translation (Claude) Of Hippolytus, bishop of Rome, from the discourse On the Resurrection and Incorruption. “In the resurrection,” he says, “men will be like the angels of God”: in incorruption, clearly, and immortality and freedom from flux. For an incorruptible essence does not beget, is not begotten, does not grow, does not sleep, does not hunger, does not thirst, does not tire, does not suffer, does not die, is not pierced by nails and lance, does not sweat, does not bleed. Such are the essences of the angels and of the souls released from bodies, since both are of another kind and foreign to this visible and corruptible creation of the world. ### Scripture references - Matt 22:30: quotation, high confidence ### Translation notes - Quoted by Anastasius of Sinai, Hodegos 23 (Achelis); its ascription to Hippolytus is accepted by some and doubted by others. ### Citation (SBL) Hippolytus, Frag. 2 10.1 (Achelis GCS 1:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-10-1). ## On the Holy Theophany 1 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-11-1 - Source: Achelis GCS 1:257 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The homily on the Theophany opens by praising the goodness of creation and the necessity of water, then marvels that Christ was baptized in the Jordan, and gives John the Baptist's confession of his own lowliness before Christ. ### Greek text Πάντα μὲν καλά, καὶ καλὰ λίαν τὰ τοῦ θεοῦ χαὶ σωτῆρος ἡμῶν δημιουργήματα. ὅσα τε ὀφθαλμὸς ὁρᾷ καὶ ὅσα ψυχὴ διανοεῖται. ὅσα TE λόγος ἑρμηνεύει καὶ ὅσα χεὶρ περιστρέφει, ὅσα ἡ διάνοια περιἔχει καὶ ὅσα ἡ ἀνθρωπότης καταλαμβάνει. τί γὰρ τοῦ οὐρανίου δίσκου πολυμορφώτερον κάλλος; τί δὲ τοῦ ἐπιγείου χωρίου πολυανθέστερον εἶδος; τί δὲ τοῦ ἡλιακοῦ ἅρματος ὀξυτικώτερον εἰς δρόμον; τί δὲ τοῦ σεληνιακοῦ στοιχείου χαρειέστερον ζεῦγος; τί δὲ τοῦ πολυπηγήτου τῶν ἄστρων μουσείου ἀξιαγαστότερον ἔργον; τί δὲ τῶν ἐπιτηδείων ἀνέμων πλουσιώτερον εἰς πρόσοδον; τί δὲ τοῦ ἡμερινοῦ φωτὸς ἀκηλιδωτότερον ἔσοπτρον; τί δὲ τοῦ ἀνθρώπου ἐντιμότερον ζῷον; πάντα μὲν οὖν καλὰ λίαν τὰ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν δημιουργήματα. τί δὲ καὶ τῆς τοῦ ὕδατος φύσεως ἀναγκαιότερον χάρισμα: πάντα γὰρ τοῖς ὕδασι καὶ λούεται καὶ τρέφεται καὶ καθαίρεται καὶ ἀρδεύεται. ὕδωρ τὴν γῆν βαστάζει, ὕδωρ τὴν ὁρόσον τίχτει, τὴν ἄμπελον ἱλαρύνει. δῶρ τὸν στάχυν τελεσφορεῖ. ὕδωρ τὸν βότρυν ἀπομφακίζει, ὕδωρ ἔλαιον ἁπαλύνει, ὕδωρ τὸν φοίνικα γλυκαίνει, ὕδωρ τὸ δόδον ἐρυθοαίνει καὶ τὸ ἴον ἀνθίζει, ὕδωρ τὸ κρίνον λαμπροῖς τοῖς κάλυξι τρέφει. καὶ τί μακρολογῶ; ἄνευ τῆς τῶν ὑδάτων φύσεως οὐδὲν τῶν παρόντων συνίσταται. οὕτως ἡ τῶν ὑδάτων φύσις ἀναγκαία, ὅτι τὰ μὲν ἄλλα στοιχεῖα ὑπὸ τῶν καμαρωδεστάτων οὐρανῶν τὴν οἴχησιν ἔλαβεν, ἡ δὲ τῶν ὑδάτων φύσις καὶ ἐπάνω τῶν οὐρανῶν τὴν μονὴν ἐδέξατο. χαὶ τούτου μάρτυς αὐτὸς ὁ προφήτης βοῶν,αἰνεῖτε τὸν κύριον, οἱ οὐρανοὶ τῶν οὐρανῶν καὶ τὰ ὕδατα τὰ ἐπάνω τῶν οὐρανῶν αἰνεσάτωσαν τὸ ὄνομα κυρίου. IL. οὐ μόνον δὲ τοῦτο τὴν ἀξιοπιστίαν τοῦ ὕδωτος παρίστησιν, ἀλλὰ καὶ τὸ πάντων αἰδεσιμώτερον, ὅτι ὁ πάντων σι δημιουργὸς Χριστὸς ὡς ὑετὸς κατῆλθε καὶ ὡς πηγὴ ἐγνώσθη καὶ οὡς ποταμὺς διεδόθη καὶ ἐν τῷ Ἰορδάνῃ ἐβαπτίσθη. ἤκουες γὰρ ἀρτίως, πῶς ἐλθὼν ὃ Ἰησοῦς πρὸς τὸν Ἰωάννην ἐν τῷ Ἰορδάνῃ ἐβαπτίσθη ὑπ αὐτοῦ. ὦ παραδόξων πραγμέτοων πῶς ὁ ἀπερίγραπτος ποταμὸς ὁ εὐφραίνων τὴν πόλιν τοῦ θεοῦ ἐν ὀλίγῳ ὕδατι ἐλούετο, ἡ ἀκατάληπτος πηγὴ ἡ ζωὴν βλαστάνουσα πᾶσιν ἀνθρώποις καὶ τέλος un ἔχουσα ὑπὸ πενιχρῶν καὶ προσκαίρων ὑδάτων ἐκαλύπτετο. ὃ πάντη παρὼν καὶ μηδαμοῦ ἀπολιμπανόμενος, ὃ ἀκατάληπτος ἀγγέλοις καὶ ἀόρατος ἀνθρώποις ἐπὶ τὸ βάπτισμα ἔρχεται, ὡς nu dokn Gen. ταῦτα ἀχούων. ἀγαπητέ, μὴ φυσικῶς ἐκλάμβανε τὰ λεγόμενα, ἀλλʼ οἰκονομικῶς δέχου τὰ παρατιθέμενα, διὸ καὶ ὁ κύριος τῇ φιλανθρωπίᾳ τῆς συγκαταβάσεως οὐκ ἔλαθε τὴν τῶν ὑδάτων φύσιν, ὅπερ ἐποίησεν ἐν κρυφῇ. εἶδον γὰρ αὐτὸν τὰ ὕδατα καὶ ἐφοβήθησαν, ἐξέστησαν μικροῦ δεῖν καὶ τῆς ὁροθεσίας ἀπέφυγον 0θεν ὃ προφήτης ἐκ πολλῶν τῶν χρόνων τοῦτο θεωρήσας ἐπερωτᾷ λέγων τί σοί ἐστιν, θάλασσα, ὅτι ἔφυγες; καὶ σύ, Ἰορδάνη, ὅτι ἐστράφης εἰς τὰ ὀπίσω; αὐτὰ δὲ ἀποκριθέντα εἶπον Τὸν πάντων κτιστὴν ἐν μορφῇ δούλου εἴδομεν καὶ τὸ μυστήριον τῆς οἰκονομίας ἀγνοήσαντες ἀπὸ τῆς δειλίας ἐλαυνόμεθα, IM. νῦν δὲ γνόντες τὴν οἰκονομίαν προσκυνοῦμεν αὐτοῦ τὴν εὐσπλαγχνίαν, ὅτι παραγέγονε σῶσαι χαὶ οὐ χρῖναι τὴν οἰκουμένην. ὁθεν Ἰωάννης ὁ τοῦ κυρίου πρόδρομος ἀγνοήσας τοῦτο τὸ μυστήριον καὶ μαθὼν ὅτι ἀληθῶς ὁ κύριός ἐστιν, ἐβόα λέγων τοῖς ἀπερχομένοις ὑπʼ αὐτοῦ βαπτισθῆναι γεννήματα ἐχιδνῶν, τί μοι σφοδρῶς ἀτενίζετε; Οὐχ εἰμὶ ἐγὼ ὁ Χριστός ὑπηρέτης εἰμὶ καὶ οὐχ αὐθέντης ἰδιώτης εἰμί, οὐ βασιλεύς πρόβατόν εἶμι, οὐ ποιμήν ἄνθρωπός εἰμι, οὐ θεόςʼ στείρωσιν ἔλυσα μητρὸς γεννηθ είς, οὐ παρθενίαν ἐστείρωσα ἐκ τῶν κάτωθεν ἀνεδόθην, ἐκ τῶν ἄνωθεν οὐ κατῆλθονʼ πατρικὴν ἐδησα γλῶσσαν, οὐ θεϊκὴν ἥπλωσα χάριν ὑπὸ μητρὸς ἐγνώσθην, ὑπὸ ἀστέρος δὲ οὐκ ἐμηνύθην ἐγὼ εὐτελὴς καὶ ἐλάχιστος,, ἔρχεται δὲ ὀπίσο μου ὃς ἐμπροσθέν μου ἐστίν, ὀπίσω διὰ τὸν χρόνον, ἔμπροσdep διὰ τὸ ἀπρόσιτον καὶ ἀνέκφφαστον τῆς θεότητος φῶς. ἔρχεται ὁ ἰσχυρότερός μου, οὐ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι, αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρὶ. ἐγὼ ὑπεξούσιος, αὐτὸς ὁὲ αὐτεξούσιος ἐγὼ ἁμαρτιῶν ἔνοχος, αὐτὸς δὲ ἁμαρτιῶν ἀφαιρετής ἐγὼ τὸν νόμον παράπτω, αὐτὸς δὲ τὴν χάριν φωταγωγεῖ ἐγὼ ὡς δοῦλος χκατηχῶν, αὐτὸς δὲ ὡς δεσπότης χρίνων ἐγὼ τὸ ἔδαφος κλίγὴν ἔχω, αὐτὸς τὸν οὐρανὸν ἔχει ἐγὼ μετανοίας βαπτίζω βάπτισμα, αὐτὸς δὲ υἱοθεσίας δωρεῖται χάρισμα. AUTOS ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί. τί ἐμοὶ προσανέχετε;,οὐκ εἰμὶ ἐγὼ ὃ Χριστός. ### English translation (Claude) All the works of our God and Savior are good, and very good: whatever the eye sees and the soul conceives, whatever speech interprets and the hand handles, whatever the mind comprehends and humanity grasps. For what beauty is more varied than the heavenly vault? What form more flowery than the earthly region? What swifter in its course than the chariot of the sun? What pair more graceful than the moon's element? What work more admirable than the many-starred choir of the heavens? What richer in yield than the seasonable winds? What mirror more spotless than the light of day? What creature more honorable than man? All the works of our God and Savior, then, are very good. And what gift is more necessary than the nature of water? For by waters all things are washed and nourished and cleansed and watered. Water bears the earth, water produces the dew, water gladdens the vine, water brings the ear of grain to maturity, water ripens the cluster, water softens the olive, water sweetens the date, water reddens the rose and makes the violet bloom, water nourishes the lily with its bright cups. And why speak at length? Without the nature of waters none of the things now present subsists. So necessary is the nature of waters that, while the other elements took their dwelling under the vaulted heavens, the nature of waters received an abode even above the heavens. And of this the prophet himself is witness, crying: “Praise the Lord, you heavens of heavens, and let the waters above the heavens praise the name of the Lord.” [2] And not only does this show the dignity of water, but also what is more venerable than all: that Christ, the maker of all, came down as rain, was known as a spring, was poured out as a river, and was baptized in the Jordan. For you heard just now how Jesus came to John in the Jordan and was baptized by him. O marvelous things! How the boundless river that gladdens the city of God was washed in a little water; the incomprehensible spring that sprouts life for all men and has no end was covered by poor and passing waters! He who is present everywhere and absent nowhere, who is incomprehensible to angels and invisible to men, comes to baptism as he himself was pleased to. When you hear these things, beloved, do not take what is said as of nature, but receive what is set before you as of the economy. And so the Lord, in the love for mankind of his condescension, did not escape the notice of the nature of the waters in what he did in secret. For the waters saw him and were afraid; they almost stood out of themselves and fled from their bounds. Hence the prophet, beholding this many ages before, asks, saying: “What ails you, O sea, that you fled? And you, Jordan, that you turned back?” And they answered and said: “We saw the Creator of all in the form of a servant, and not knowing the mystery of the economy we were driven by fear. [3] But now, having come to know the economy, we worship his compassion, because he has come to save the world and not to judge it.” Hence John, the forerunner of the Lord, who had not known this mystery, on learning that he is truly the Lord, cried out to those coming to be baptized by him: “Brood of vipers, why do you gaze at me so intently? I am not the Christ. I am a servant and not a master; I am a private man, not a king; I am a sheep, not a shepherd; I am a man, not God. By being born I loosed my mother's barrenness; I did not make virginity barren. I was brought up from below; I did not come down from above. I bound my father's tongue; I did not unfold divine grace. I was made known by my mother; I was not announced by a star. I am mean and least; but after me comes one who is before me: after, by time; before, by the unapproachable and ineffable light of the divinity. There comes one mightier than I, whose sandals I am not worthy to carry; he will baptize you with the Holy Spirit and fire. I am under authority, but he has authority of himself; I am liable for sins, but he takes away sins; I bring in the law, but he brings the light of grace; I instruct as a slave, but he judges as master; I have the ground for my bed, he has heaven; I baptize with the baptism of repentance, he bestows the gift of adoption. He will baptize you with the Holy Spirit and fire. Why do you give heed to me? I am not the Christ.” ### Scripture references - Gen 1:31: allusion, high confidence - Ps 148:4–5: quotation, high confidence - Ps 46:4 (45:5 LXX): allusion, high confidence - Matt 3:13: allusion, high confidence - Ps 114:3 (113:3 LXX): quotation, high confidence - Ps 114:5 (113:5 LXX): quotation, high confidence - Phil 2:7: allusion, high confidence - John 3:17: allusion, high confidence - Matt 3:7: quotation, high confidence - John 1:20: quotation, high confidence - John 1:30: allusion, high confidence - Matt 3:11: quotation, high confidence - Luke 1:20: allusion, medium confidence ### Translation notes - The homily On the Holy Theophany is transmitted under Hippolytus's name, but its authenticity is widely doubted (it is often dated later). The staged ref holds chapters 1–3; the starts of chapters 2 and 3 are marked [2] and [3]. A running heading of the edition is removed by a logged correction. - ‘He has come to save the world and not to judge it’ recalls John 3:17. ### Citation (SBL) Hippolytus, Frag. 2 11.1 (Achelis GCS 1:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-11-1). ## On the Holy Theophany 4 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-11-4 - Source: Achelis GCS 1:257 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Christ comes to John in humility; John protests that he needs Christ's baptism, but Christ insists on fulfilling all righteousness, and at his baptism the heavens open and the Father bears witness. ### Greek text ταῦτα τοῦ Ἰωάννου πρὸς τὸν ὄχλον λέγοντος καὶ τοῦ λαοῦ παραδοχοῦντος ξένον τι θέαμα τοῖς σωματιχοῖς ὀφθαλμοῖς θεάσασθαι καὶ τοῦ διαβόλου καταπληττομένου ἐπὶ τῇ τοσαύτῃ τοῦ Ἰωάννου μαρτυρίᾳ. ἰδοὺ ὁ κύριος παραγίνεται λιτός. μόνος. γυμνός. ἀπροστάτευτος. ἔνδυμα ἔχων τὸ ἀνθρώπινον σῶμα, κρύπτων δὲ τὸ τῆς θεότητος ἀξίωμα, ἵνα λάθῃ τοῦ δράκοντος τὸ πανούργευμα. καὶ οὐ μόνον ὡς κύριος ἐχτὸς τῆς βασιλικῆς δορυφορίας πρὸς τὸν Ἰωάννην παραγέγονεν. ἀλλὰ χαὶ ὡς ανθρῶπος λιτὸς χαὶ ὑπόχρεως ἁμαρτιῶν EXÄLVE τὴν κεφαλὴν αὐτοῦ βαπτισθῆναι ὑπὸ Ἰωάννου. ὁθεν ὁ Ἰωάννης θεασάμενος τὴν τοσαύτην ταπεινοφροσύνην θαμβηθεὶς ἐπὶ τῷ πράγματι ἤρξατο διακωλύειν αὐτὸν λέγων, καθὼς ἀρτίως ἠκούσατε. ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρὸς μέ; τί ποιεῖς, ὦ δέσποτα; ἀκαγόνιστα δογματίζεις. ἄλλα κατήγγειλα καὶ ἄλλα μετέρχῃ. ἄλλα ἤκουσεν ὃ διάβολος καὶ ἄλλα κατανοεῖ. βάπτισόν μὲ τῷ πυρὶ τῆς θεότητος τί περιμένεις τὸ ὕδωρ; φώτισον τῷ πνεύματι τί προσανέχεις τῷ κτίσματι; βάπτισόν με τὸν βαπτιστήν, ἵνα γνωσθῇ σου ἡἣ ὑπεροχή. ἐγώ. δέσποτα. μετανοίας βαπτίζω βάπτισμα καὶ τοὺς προσερχομένους πρὸς μὲ ἀμήχανον βαπτίσαι. ἐὰν μὴ τὰς ἁμαρτίας αὐτῶν ἐξομολογήσώνται. κείσθω ὅτι βαπτίζω σε. τί ἔχεις ἐξομολογήσασθαι; ἁμαρτιῶν ἀφαιρετὴς ὑπάρχεις καὶ τὸ τῆς μετανοίας θέλεις βαπτισθῆναι βάπτισμα; el καὶ ἐγώ 68 τολμήσω βαπτίσαι, ὁ Ἰορδάνης οὐ τολμᾷ πλησιάσαι. ἐγώ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι καὶ σὺ ἔρχῃ πρὸς ME; Υ. τί οὖν ὁ κύριος πρὸς αὐτόν; (ἄφες ἄρτι, οὕτω γὰρ πρέπον ἡμῖν ἐστι πληρῶσαι πᾶσαν δικαιοσύνην. ἄφες ἄρτι, Ἰωάννη. οὐκ εἶ μου σοφοτερος. σὺ ὡς ἄνθρωπος βλέπεις, ἐγὼ de θεὸς προγινώσκω. πρῶτόν μὲ δεῖ ποιῆσαι καὶ οὕτω διδάξαι. οὐδὲν ἀπρεπὲς μετέρχομαι, εὐπρέπειαν γὰρ περιβέβλημαι. θαυμάζεις, ὦ Ἰωάννη, ὅτι οὐκ ἦλθον μετὰ τοῦ ἀξιώματός μου; ἰδιώτῃ μὲν γὰρ οὐ πρέπει βασιλικὴ ἁλουργίς, βασιλεῖ δὲ πρέπει στρατιωτικὸν σχὴμα. πρὸς τύραννον ἢλθον, μὴ γὰρ πρὸς φίλον; ἄφες ἄρτι, οὗτο γὰρ πρέπον ἡμῖν ἐστιν πληρῶσαι πᾶσαν δικαιοσύνην. πληρωτήῆς εἰμι νόμου, οὐδὲν βούλομαι ἐλλιπὲς καταλεῖψαι εἰς πᾶν τὸ πλήρωμα, ἵνα μετʼ ἐμὲ βοήσῃ ὁ μαῦλος πλήρωμα γόμου Χριστὸς εἰς δικιμοσύνην παντὶ τῷ πιστεύοντι΄. AEG ἄρτι, οὕτω γὰρ πρέπον ἡμῖν ἐστιν πληρῶσαι πᾶσαν >. βάπεισόν με, Ἰωάννη, ἵνα μηδεὶς βαπτίσματος καταφρονήσῃ. ὑπὸ σοῦ τοῦ δούλου βαπτίζομαι, ἵνα μηδεὶς βασιλέων ἢ) ὑπερεχόντων διαπτύσῃ ὑπὸ πεν ιχροῦ ἱερέως βαπτισθῆναι. ἄφες ἐν τῷ Ἰορδάνῃ κατέλθω, ἵνα ἀκούσωσι τὴ πατρῴαν μαρτυρίαν καὶ ἐπιγνώσωνται τὴν τοῦ υἱοῦ δύναμιν. υἄφες ἄρτι, οὕτω γὰρ πρέπον ἡμῖν ἐστιν πληρῶσαι πᾶσαν δικαιοσύνην. τότε λοιπὸν ἀφίησιν αὐτὸν ὁ Ἰωάννης. καὶ βαπτισθ εὶς ὁ Ἰησοῦς εὐθέως ἀνέβη ἀπὸ τοῦ ὕδατος καὶ ἠνεῴχθησαν αὐτῷ οἱ οὐρανοί, καὶ ἰδοὺ τὸ πνεῦμα τοῦ θεοῦ κατέρχεται ἐν εἴδει περιστερᾶς καὶ ἔμεινεν ἐπʼ αὐτὸν καὶ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ ηὐδόκησα. ### English translation (Claude) While John was saying these things to the crowd, and the people were expecting to behold some strange sight with their bodily eyes, and the devil was struck with amazement at so great a testimony of John, behold, the Lord arrives: plain, alone, unarrayed, unattended, having as his garment the human body and hiding the dignity of the divinity, so that he might escape the notice of the dragon's cunning. And not only did he come to John as Lord without the royal bodyguard, but also, as a plain man and liable for sins, he bowed his head to be baptized by John. Hence John, seeing such great humility, astonished at the thing, began to prevent him, saying, as you heard just now: “I need to be baptized by you, and do you come to me?” What are you doing, Master? You teach things contrary to the rule. I proclaimed one thing, and you pursue another; the devil heard one thing, and perceives another. Baptize me with the fire of the divinity; why do you wait for water? Enlighten me with the Spirit; why do you attend to the creature? Baptize me, the baptizer, so that your pre-eminence may be known. I, Master, baptize with the baptism of repentance, and I cannot baptize those who come to me unless they confess their sins. Suppose I baptize you: what have you to confess? You are the remover of sins, and do you wish to be baptized with the baptism of repentance? Even if I dare to baptize, the Jordan does not dare to come near. “I need to be baptized by you, and do you come to me?” [5] What, then, does the Lord say to him? “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Let it be so now, John; you are not wiser than I. You see as a man; I, as God, foreknow. I must first do, and so teach. I undertake nothing unseemly, for I am clothed with seemliness. Do you wonder, John, that I did not come with my dignity? Royal purple does not befit a private man, but a soldier's garb befits a king. Have I come to a tyrant? Have I not come to a friend? Let it be so now, for thus it is fitting for us to fulfill all righteousness. I am the fulfiller of the law; I wish to leave nothing lacking in its whole fulfillment, so that after me Paul may cry: “Christ is the fulfillment of the law for righteousness to everyone who believes.” Let it be so now, for thus it is fitting for us to fulfill all righteousness. Baptize me, John, so that no one may despise baptism. I am baptized by you, the servant, so that none of the kings or of the eminent may disdain to be baptized by a poor priest. Let me go down into the Jordan, so that they may hear the Father's testimony and recognize the power of the Son. Let it be so now, for thus it is fitting for us to fulfill all righteousness. Then at last John allows him. And Jesus, being baptized, went up at once from the water; and the heavens were opened to him, and behold, the Spirit of God descends in the form of a dove and remained upon him; and a voice from the heavens, saying: “This is my beloved Son, in whom I am well pleased.” ### Scripture references - Matt 3:14: quotation, high confidence - Matt 3:15: quotation, high confidence - Rom 10:4: quotation, high confidence - Matt 3:16–17: quotation, high confidence ### Translation notes - The staged ref holds chapters 4–5; the start of chapter 5 is marked [5]. ‘Fulfillment of the law’ is the homilist's wording of Rom 10:4. - ‘A soldier's garb befits a king’ and the questions about the tyrant and the friend are as the Greek has them; the sense is that the king comes disguised, as against an enemy. ### Citation (SBL) Hippolytus, Frag. 2 11.4 (Achelis GCS 1:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-11-4). ## On the Holy Theophany 6 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-11-6 - Source: Achelis GCS 1:257 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Christ's baptism opened heaven and reconciled earth with heaven; the Father's voice and the dove reveal the Son, and through water and Spirit man is regenerated to immortality as co-heir with Christ. ### Greek text εἶδες, ἀγαπητέ, πόσων καὶ πηλίχων ἀγαθῶν ἐμέλλομεν ζημιοῦσθαι, el εἶξεν ὁ κύριος τῇ τοῦ Ἰωἄν γου παρακλήσει καὶ παρ ρῃτήσατο τὸ βάπτισμα. κεκλεισμένοι γὰρ ἤσαν πρὸ τούτου οἱ οὐρανοί, ἄβατον ἦν τὸ ἄνω χωρίον. ἂν τοῖς κάτω κατήειμεν, ἐν τοῖς ἄνω δὲ οὐκ ἀνήειμεν. μόνον δὲ ὃ δεσπότης ἐβαπτίσθη καὶ TOP παλαιὸν ἄνθρωπον ἀνεκαίνισεν καὶ τὰ σκῆπτρα τῆς εἱοθεσίας αὐτῷ πάλιν ἐπίστευσεν. εὐθέως γὰρ ἠνεῴχθησαν αὐτῷ οἱ οὐρανοί. διαλλαγὴ γέγονε τῶν ὁρατῶν πρὸς τὰ ἀόρατα, ἐχαροποιἤθησαν τὰ οὐράνια τάγματα, ἰάθη τὰ ἐπίγεια νοσήματα, ἐγνώσθη τὰ ἀπόρρητα πράγματα, ἐφιλιώθη τὰ ἐχθραίνοντα. ἤκουες γὰρ τοῦ εὐαγγελιστοῦ λέγοντος ἦνεῴχθησαν αὐτῷ οἱ οὐρανοί. τριῶν παραδόξων πραγμάτων χάριν. τοῦ γὰρ νυμφίου Χριστοῦ βαπτιζομένου ἔδει τὸν οὐράνιον θάλαμον τὰς λαμπροφόρους ἀνοῖξαι πύλας. ὡσαύτῶς δὲ καὶ τοῦ ἁγίου πνεύματος ἐν εἴδει περιστερᾶς κατιόντος καὶ τῆς πατρῴας φωνῆς πανταχοῦ διαδιδομένης. ἔδει τὰς ἐπουρανίους πύλας ἐπηρμένας ὑπάρχειν...καὶ ἰδοὺ ἠνεώχθησαν αὐτῷ οἱ οὐρανοὶ καὶ φωνὴ ἐγένετο λέγουσα Οὗτός ἐστιν ὃ υἱός μου ὃ ἀγαπητός. ἐν ᾧ ηὐδόκησε΄. VIL ἀ) πητὸς ἰγάπην γεννῷ καὶ φῶς ἄδλον φῶς ἀπρόσιτον. υοὗτός ἐστιν ὁ εἷός μοῦ ὁ ἀγαπητὸς, ὁ κάτω ἐπιφανεὶς κεὶ τῶν πατρῴων κόλπων μὴ χωρισθείς. ἐπεφάνη, οὐχ ἐφάνη. ἄλλο γὰρ τὸ φανῆναι, ἐπειδὴ πρὸς τὸ φαινόμενον ὁ βαπτίζων τοῦ βαπτιζομέγου προέχει. τούτου ἕνεκεν ὁ πατὴρ οὐρανόθεν τὸ ἅγιον πνεῦμα ἐπὶ τὸν βαπτιζόμενον κατέπεμπεν. ὥσπερ γὰρ ἐν τῇ κιβωτῷ τοῦ Νῶε διὰ περιστερᾶς μηνύεται N φιλανθρωπία τοῦ θεοῦ, οὕτω καὶ νῦν τὸ ἐν εἴδει περιστερᾶς κατελθὸν πνεῦμα εἷς καρπὸν ἐλαίας βαστάσαν ἐπὶ τὸν μαρτυρούμενον κατέστη. διὰ τί; ἵνα καὶ τῆς πατρῴας φωνῆς τὸ βέβαιον γνωρισθῇ καὶ N προφητικὴ πρόρρησις ἐκ πολλῶν τῶν χρόνων πιστωθῇ. ποία ταύτη; φωνὴ κυρίου ἐπὶ τῶν ὑδάτων. ὁ θεὸς τῆς δόξης ἐβρόντησεν. κύριος ἐπὶ ὑδάτων πολλῶν. ποία φῶν N; μοὗτός ἐστιν ὁ υἱός μου ὃ ἀγαπητός, ἐν ᾧ ηὐδόκησα. οὑτός ἐστι ὃ τοῦ Ἰωσὴφ. ὀνομαζξόμεν Ὃς οἷός. καὶ ἐμὸς μονογενὴς ʼ κατὰ τὴν θεϊκὴν οὐσίαν. (οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός 0 πεινῶν καὶ τρέφων μυριάδας. καὶ κοπιῶν καὶ ἄν παίων τοὺς κοπιῶντας 9 μὴ ἔχων ποῦ τὴν κεφαλὴν κλῖναι καὶ πάντα ἐν τῇ χειρὶ PA ὃ πάσχων καὶ τὰ πάθη ἰώμενος, ὁ ῥαπιζομενος καὶ ἐλευθερίαν τῷ κόσμῳ δωρουμενος, ὁ τὴν πλευρὰν νυττόμενος καὶ τὴν πλευρὰν τοῦ ᾿Αδὰμ διορθούμενος. ὙΠΠ. ἀλλὰ συντείνατέ μοι τὸν νοῦν, παρακαλῶ, μετὰ ἀχριβείαςʼ βούλομαι γὰρ ἐπὶ τὴν πηγὴν τῆς ζωῆς ἀναδραμεῖν καὶ θεάσασθαι τὴν πηγὴν τῶν ἰαμάτων πηγάζουσαν. ὁ τῆς ἀθανασίας πατὴρ τὸν ἀθάνατον υἱὸν καὶ λόγον ἀπέστειλεν εἰς τὸν κόσμον, ὃς ἀφικόμενος εἰς τὸν ἄνθρωπον λούσασθαι ὕδατι καὶ πνεύματι, καὶ ἀναγεννήσας πρὸς ἀφθαρσίαν ψυχῆς τε καὶ σώματος. ἐνεφύσησεν ἡμῖν πνεῦμα ζωῆς, περιαᾳ {ιφιάσας ἡμᾶς ἀφθάρτῳ πανοπλίᾳ. εἰ OVP ἀθάνατος γέγονεν ὃ ἄνθρωπος, ἔσται καὶ θεός. εἰ δὲ θεὸς δὲ ὕδατος καὶ πνεύματος ἁγίου μετὰ τὴν τῆς κολυμβήθρας ἀναγέννησιν γίνεται, εὑρίσκεται καὶ συγκληρονόμος Χριστοῦ μετὰ τὴν ἐκ νεχρῶν ἀνάστασιν. διὸ χκηρύσσω λέγων Δεῦτε πᾶσαι αἵ πατριαὶ τῶν ἐθνῶν ἐπὶ τὴν τοῦ βαπτίσματος ἀθανασίαν ζωὴν ὑμῖν εὐαγγελίζομαι τοῖς ἐν τῷ ζόφῳ τῆς ἀγνωσίας ἐνδιατρίβουσινʼ δεῦτε εἰς ἐλευθερίαν ἐκ δουλείας. εἰς βασιλείαν ἐκ τυρανγίδος, εἰς ἀφθαρσίαν ἐκ τῆς φθορᾶς. καὶ πῶς. φησίν, ἐλευσόμεθα; πῶς; Öl ὕδατος καὶ ἁγίου πνεύματος. τοῦτο δέ ἐστιν τὸ ὕδωρ τὸ τῷ πνεύματι κοινωνοῦν, δι οὗ παράδεισος ποτίζεται, δι οὗ ἡ γῆ πιαίνεται, δ οὗ φυτὸν αὔξει, δέ οὗ ζῷα τεκνογονεῖ καὶ, ἵνα πάντα συνελὼν εἴπω, δ οὗ ἀναγεννώμενος ζῳογονεῖται ἄνθρωπος. ἐν ᾧ καὶ ὁ Χριστὸς ἐβαπτίσατο, ἐν ᾧ καὶ τὸ πνεῦμα κατήρχετο ἐν εἴδει περιστερᾶς. ### English translation (Claude) Do you see, beloved, how many and how great blessings we would have lost if the Lord had yielded to John's entreaty and declined baptism? For before this the heavens were shut; the region above was inaccessible. We would go down to the things below, but we would not go up to the things above. But no sooner was the Master baptized than he renewed the old man and entrusted to him again the scepter of adoption. For at once “the heavens were opened to him.” A reconciliation took place of the visible with the invisible; the heavenly orders were made glad, the earthly diseases were healed, the secret things were made known, the hostile things were made friends. For you heard the evangelist saying, “The heavens were opened to him,” for the sake of three marvels. For when Christ the bridegroom was baptized, the heavenly bridal chamber had to open its shining gates; likewise, when the Holy Spirit came down in the form of a dove and the Father's voice spread everywhere, the heavenly gates had to be lifted up. … “And behold, the heavens were opened to him, and a voice came saying: This is my beloved Son, in whom I am well pleased.” [7] The beloved begets love, and the immaterial light the unapproachable light. “This is my beloved Son,” who appeared below and was not separated from the Father's bosom. He appeared; he did not merely seem. … For this reason the Father sent down the Holy Spirit from heaven upon the one being baptized. For as in Noah's ark God's love for mankind was signified by a dove, so now too the Spirit, descending in the form of a dove, bearing as it were the fruit of the olive, rested on the one to whom witness was borne. Why? So that the certainty of the Father's voice might be made known, and the prophetic prediction of many ages might be confirmed. Which is this? “The voice of the Lord is upon the waters; the God of glory thundered; the Lord is upon many waters.” What voice? “This is my beloved Son, in whom I am well pleased.” This is he who is called the son of Joseph, and is my only-begotten according to the divine essence. “This is my beloved Son”: who hungers, and feeds myriads; who toils, and gives rest to those who toil; who has nowhere to lay his head, and holds all things in his hand; who suffers, and heals sufferings; who is struck, and bestows freedom on the world; who is pierced in the side, and sets right the side of Adam. [8] But give me your attention, I beg you, with care; for I wish to run back to the fountain of life and behold the fountain gushing with healings. The Father of immortality sent the immortal Son and Word into the world, who came to man to wash him with water and Spirit; and having regenerated him to incorruption of soul and body, he breathed into us the breath of life, clothing us in incorruptible armor. If, then, man has become immortal, he will also be god. And if he becomes god through water and the Holy Spirit after the regeneration of the font, he is found also to be a co-heir with Christ after the resurrection from the dead. Therefore I proclaim, saying: Come, all you families of the nations, to the immortality of baptism. I bring good news of life to you who dwell in the darkness of ignorance. Come into freedom from slavery, into a kingdom from tyranny, into incorruption from corruption. “And how,” he says, “shall we come?” How? Through water and the Holy Spirit. This is the water that has fellowship with the Spirit, by which paradise is watered, by which the earth is enriched, by which plants grow, by which living things bear young, and, to sum up all, by which man, being regenerated, is endowed with life; in which also Christ was baptized, in which also the Spirit came down in the form of a dove. ### Scripture references - Matt 3:16–17: quotation, high confidence - Gen 8:11: allusion, high confidence - Ps 29:3 (28:3 LXX): quotation, high confidence - Matt 8:20: allusion, high confidence - John 19:34: allusion, high confidence - Gen 2:21: allusion, high confidence - John 3:5: allusion, high confidence - Gen 2:7: allusion, medium confidence - Rom 8:17: allusion, high confidence ### Translation notes - The staged ref holds chapters 6–8; the starts of chapters 7 and 8 are marked [7] and [8]. A few garbled words are omitted (…). A running heading of the edition is removed by a logged correction. - ‘He will also be god’ (deification) is translated exactly as written; compare Rom 8:17. ### Citation (SBL) Hippolytus, Frag. 2 11.6 (Achelis GCS 1:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-11-6). ## On the Holy Theophany 9 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-11-9 - Source: Achelis GCS 1:257 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The Spirit who moved over the waters at creation, inspired the prophets, came on Christ and the apostles, and established the church is sent to make the believer a child of God. ### Greek text τοῦτο δέ ἐστιν τὸ πνεῦμα τὸ ἀπʼ ἀρχῆς ἐπιφερόμενον ἐπάνω τῶν ὑδάτων. δι᾿ οὐ κόσμος κινεῖται, ÖL οὗ κτίσις ἵσταται Kal τὰ σύμπαντα ζῳογονεῖται, τὸ ἐν προφήταις ἐνεργῆσαν, τὸ ἐπὶ Χριστὸν καταπτάν. τοῦτό ἐστι τὸ πνεῦμα τὸ δοθὲν τοῖς ἀποστόλοις ἐν εἴδει πυρίνων γλωσσῶν. τοῦτο τὸ πνεῦμα ἐζήτει Δαβὶδ λέγων,χκαρδίαν χκαθαρὰν κτίσον ἐν ἐμοί, ὃ θεός, χαὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου. περὶ τούτου καὶ I) αβριὴλ. ἔλεγε τῇ παρθένῳ AEG ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοι. διὰ τούτου τοῦ πνεύματος Πέτρος ἐφθέγξατο τὴν μακαρίαν ἐκείνην φωνὴν od εἶ ὁ Χριστὸς, ὃ υἱὸς τοῦ θεοῦ τοῦ ζῶντος. διὰ τούτου τοῦ πνεύματος ἐστερεώθη ἡ πέτρα τῆς ἐκκλησίας. τοῦτό ἐστιν τὸ πνεῦμα ὃ παράκλητος τὸ διὰ σὲ πεμπόμενον, ἵνα δείξῃ σὲ τέκνον θεοῦ. ### English translation (Claude) This is the Spirit who from the beginning was borne upon the waters; through whom the world is moved, through whom creation stands and all things are given life; who worked in the prophets, who flew down upon Christ. This is the Spirit given to the apostles in the form of fiery tongues. This Spirit David sought, saying: “Create in me a clean heart, O God, and renew a right spirit within me.” Of this Spirit Gabriel too spoke to the Virgin: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” Through this Spirit Peter uttered that blessed word: “You are the Christ, the Son of the living God.” Through this Spirit the rock of the church was established. This is the Spirit, the Paraclete, who is sent for your sake, to show you to be a child of God. ### Scripture references - Gen 1:2: allusion, high confidence - Acts 2:3: allusion, high confidence - Ps 51:10 (50:12 LXX): quotation, high confidence - Luke 1:35: quotation, high confidence - Matt 16:16–18: quotation, high confidence - John 14:26: allusion, medium confidence ### Citation (SBL) Hippolytus, Frag. 2 11.9 (Achelis GCS 1:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-11-9). ## On the Holy Theophany 10 - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-11-10 - Source: Achelis GCS 1:257 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: The homily ends by calling the hearer to regeneration in baptism, foretold by Isaiah, in which one renounces the devil, confesses Christ as God, and rises a son of God. ### Greek text δεῦρο τοίνυν, ἀναγεννήθητι, ἄνθρωπε, εἰς υἱοθεσίαν θεοῦ. καὶ πῶς; φησίν. ἐὰν μηκέτι μοιχεύσῃς μηδὲ φονεύσῃς μηδὲ εἰδωλολατρεύσῃς, ἐὰν μὴ κρατηθῆῇς ὑφʼ ἡδονῆς. ἐὰν μὴ πάθος ὑπερηφανίας κυριεύσῃ σου, ἐὰν ἀποξέσῃς τὸν ῥύπον τῆς ἀκαθαρσίας καὶ ἀπορρίψῃς τὸ φορτίον τῆς ἁμαρτίας, ἐὰν ἀποδύσῃ τὴν πανοπλίαν τοῦ διαβόλου καὶ ἐνδύσῃ τὸν θώραχα τῆς πίστεως, καθώς φησιν ᾿Ησαΐας.λούσασθε καὶ καθαροὶ γένεσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν καρδιῶν ὑμῶν μάθετε καλὸν ποιεῖνʼ ἐκζητήσατε κρίσινʼ δύσασθε ἀδικούμενονʼ κρίνατε ὀρφανῷ Kal δικαιώσατε χήραν. καὶ δεῦτε καὶ διαλεχθῶμεν, λέγει κύριος. καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν. ὡς χιόνα λευχανῶʼ ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡσεὶ ἔριον λευκανῶ. καὶ ἐὰν θέλητε καὶ τῆς φωνῆς μου ἀκούσητε, τὰ ἀγαθὰ τῆς γῆς φάγεσθε. εἶδες, ἀγαπητέ. πῶς προεῖπεν ὃ προφήτης τὸ τοῦ βαπτίσματος καθάρσιον. ὃ γὰρ καταβαίνων μετὰ πίστεως εἰς τὸ τῆς ἀναγεννήσεως λουτρὸν ἀποτάσσεται τῷ πονηρῷ, συντάσσεται δὲ τῷ Χριστῷʼ ἀπαρνεῖται τὸν ἐχθρόν. ὁμολογεῖ δὲ τὸ θεὸν εἶναι τὸν Χριστόν ἀποδύεται τὴν δουλείαν, ἐνδύεται δὲ τὴν υἱοθεσίαν ἀνέρχεται ἀπὸ τοῦ βαπτίσματος λδαμπρὸς ὡς ὁ ἥλιος, ἀπαστράπτων τὰς τῆς δικαιοσύνης ἀκτῖνας. τὸ δὲ μέγιστον, ἄνεισιν υἱὸς θεοῦ καὶ συγκληρονόμος Χριστοῦ. αὐτῷ ἢ δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ αὐτοῦ πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς σύμπαντας αἰῶνας τῶν αἰώνων. ἀμήν. ### English translation (Claude) Come, then, be born again, O man, into adoption as God's son. “And how?” he says. If you no longer commit adultery, nor murder, nor idolatry; if you are not mastered by pleasure; if the passion of pride does not rule you; if you scrape off the filth of uncleanness and cast off the burden of sin; if you strip off the armor of the devil and put on the breastplate of faith; as Isaiah says: “Wash, and become clean; remove the wickedness from your hearts; learn to do good; seek justice; rescue the wronged; judge for the orphan and vindicate the widow. And come, let us reason together, says the Lord. And if your sins are as scarlet, I will make them white as snow; and if they are as crimson, I will make them white as wool. And if you are willing and listen to my voice, you shall eat the good things of the land.” Do you see, beloved, how the prophet foretold the cleansing of baptism? For he who goes down in faith into the washing of regeneration renounces the evil one and joins himself to Christ; he denies the enemy and confesses that Christ is God; he puts off slavery and puts on adoption; he comes up from baptism bright as the sun, flashing out the rays of righteousness; and, greatest of all, he comes up a son of God and a co-heir with Christ. To him be the glory and the power, with his all-holy and good and life-giving Spirit, now and always and to all the ages of ages. Amen. ### Scripture references - Isa 1:16–19: quotation, high confidence - Eph 6:11: allusion, medium confidence - 1 Thess 5:8: allusion, medium confidence - Titus 3:5: allusion, high confidence - Rom 8:17: allusion, high confidence ### Translation notes - A running heading of the edition is removed by a logged correction. ### Citation (SBL) Hippolytus, Frag. 2 11.10 (Achelis GCS 1:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-11-10). ## On the Holy Pascha, fragment 1 (Nicetas catena on Luke) - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-12-1 - Source: Achelis GCS 1:267 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Mary bore the firstborn Word of God joined to a firstborn man formed in her womb. ### Greek text Εἰ δὲ βούλει, λόγος θεοῦ ἦν πρωτότοκος, ἀπʼ οὐρανῶν ἐπὶ τὴν μακαρίαν ίαρίαν κατερχόμενος, καὶ ἄνθρωπος πρωτότοκος ἐν κοιλίᾳ πλασσόμενος, ἵνα ὁ πρωτότοχος λόγος τοῦ θεοῦ προτοτόχῳ ἀνθρώπῳ συναπτόμενος δειχθῇ. ### English translation (Claude) Or, if you wish: it was the firstborn Word of God, coming down from heaven upon the blessed Mary, and a firstborn man being formed in the womb, so that the firstborn Word of God might be shown joined to a firstborn man. ### Scripture references - Luke 2:7: echo, medium confidence ### Translation notes - From the Nicetas catena on Luke, under the title On the Holy Pascha (Achelis). Nearly the same sentence is quoted by Theodoret from Hippolytus on Elkanah and Hannah (hippolytus-fragmenta 7.2). ### Citation (SBL) Hippolytus, Frag. 2 12.1 (Achelis GCS 1:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-12-1). ## On the Holy Pascha, fragment 2 (Nicetas catena on Luke) - URL: https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-12-2 - Source: Achelis GCS 1:267 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: Fragments on the Pascha: Christ was presented in the temple under the law to redeem those under it; with his own soul he went down to Hades; he ate the supper before the Passover and suffered rather than ate it; and he showed his manhood in Gethsemane. ### Greek text Ὅ 2. a ὔ > νι ς, - ΣΝ τ. \ TE αὑτὸν ἀνήγαγον εἰς τὸ LEQOVP, παραστῆσαι τῷ XVOLO, τας καθαρσίους ἐπιτελοῦντες ἀναφορᾶς. EL γὰρ τὰ χαθαρσια δῶρα κατὰ τὸν νόμον ὑπὲρ αὐτοῦ προσεφέρετο, ταύτῃ καὶ. ὑπὸ νόμον γέγονεν. οὔτε δὲ ὁ λόγος ὑπέκειτο τῷ νόμῳ, καθάπερ οἱ συχοφάνται δοξαζουσιν, AUTOS ὧν ο γομοςʼ οὔτε ὁ θεὸς EdELTO θυματῶν καθαρσίων, ἀθροᾳ δοπῇ καθαρίζων ἅπαντα καὶ ἁγιάζων. ἀλλʼ εἰ καὶ ἐκ τῆς παρθένου τὸ ἀνθρώπινον ὁργανον ἀναλαβὼν ἐφόρεσε καὶ ὑπὸ νόμον ἐγένετο, κατὰ τὰς τῶν πρωτοτόχων ἀξίας καθαρισθείς, οὐκ αὑτὸς δεόμενος τῆς τούτων χορηγίας ὑπέμενε τὰς θεραπείας, ἀλλʼ ἵνα τῆς τοῦ νόμου δουλείας ἐξαγοράσῃ τοὺς πεπραμένους τῇ δίκῃ τῆς ἀρᾶς. ἹΙππολύτου ἐπισκόπου Ῥώμης μάρτυρος. Διὰ τοῦτο (πυλωροὶ ᾳδου ἰδὸντες σε ἔπτηξαν, καὶ συνετρίβησαν πύλαι χαλκαῖ, καὶ μοχλοὶ σιδηροῖ συνεκλάσθησανʼ καὶ ἰδοὺ ὁ μονογενὴς εἰσῆλθεν ος ψυχὴ μετὰ ψυχῶν, θεὸς λόγος ἔμψυχος τὸ γὰρ σῶμα ἔχειτο ἐν μνημείῳ, οὐχὶ κεγοθὲν τῆς θεοτητοςʼ ἀλλ οόπερ ἐν τῷ (δῃ ὦν, τῇ οὐσίᾳ ἦν πρὸς τὸν πατέρα. οὗτος ἣν καὶ ἐν τῷ σώματι καὶ ἐν τῷ ἅδῃ ἀχώρητος γάρ ἐστι καὶ ὁ υἱὸς οὑς ὁ πατήρ, καὶ πάντα περιέχει ἀλλα θέλων ἐχωρήθη ἐν σώματι ἐμψύχῳ, ἵνα μετὰ τῆς ἰδίας ψυχῆς πορευθῇ εἰς τὸν ὕδην, καὶ μὴ γυμνῇ τῇ θεότητι. Καὶ πάλιν ὃ αὐτὸς (ἃ. h. Ἱππόλυτος) ἐν τῷ πρώτῳ λόγῳ τοῦ Περὶ τοῦ ἁγίου πάσχα συγγράμματος εἴρηκεν οὕτως Οὐδὲ ἐν τοῖς πρώτοις οὐδὲ ἐν τοῖς ἐσχάτοις ὡς οὐχ ἐψεύσατο πρόδηλον, ὅτι ὁ πάλαι προειπὼν ὅτε οὐκχέτε φάγομεν τὸ πάσχα εἰχύότως τὸ μὲν δεῖπνον ἐδείπνησε πρὸ τοῦ πάσχα, τὸ δὲ πάσχα οὐκ ἔφαγεν, ἀλλ ἔπαθεν. οὐδὲ γὰρ καιρὸς ἢν τῆς βρώσεως αὐτοῦ. θεῖν τὸ ποτήριον, ἵνα δείξῃ ἀληθῶς ὅτι καὶ ἄνθρωπος ἣν, μεμνὴμένος δὲ καὶ δι ὃ ἀπεστάλη, πληροῖ τὴν οἰκονομίαν εἰς ἣν ἀπεστάλη καὶ βοᾷ πάτερ μὴ τὸ θέλημά μου, TO μὲν πνεῦμα προθΌυμον, ἡ δὲ σὰρξ ἀσθενής. ### English translation (Claude) … they brought him up to the temple to present him to the Lord, performing the offerings of purification. For if the purificatory gifts were offered for him according to the law, in this way too he came under the law. Yet neither was the Word subject to the law, as the slanderers suppose, being himself the law; nor did God need sacrifices of purification, cleansing and sanctifying all things in a single instant. But though he took up and wore the human instrument from the Virgin and came under the law, being purified according to the dignities of the firstborn, he did not undergo these rites because he himself needed their provision, but so that he might redeem from the slavery of the law those sold to the justice of the curse. [b] Of Hippolytus, bishop of Rome, martyr. Therefore “the gatekeepers of Hades, seeing you, cowered, and the gates of bronze were shattered and the bars of iron broken”; and behold, the only-begotten entered as a soul among souls, God the Word with a soul. For the body lay in the tomb, not emptied of the divinity; but as, being in Hades, he was in essence with the Father, so he was both in the body and in Hades. For the Son, like the Father, cannot be contained, and contains all things; but willingly he was contained in a body with a soul, so that with his own soul he might go to Hades, and not with naked divinity. [c] And again the same (that is, Hippolytus) in the first book of his treatise On the Holy Pascha has said thus: It is plain that neither at the first nor at the last did he lie; for he who long ago foretold, “I will no longer eat the Passover,” fittingly ate the supper before the Passover, but did not eat the Passover, but suffered it; for it was not the time for eating it. … [d] … to drink the cup, so as to show that he was truly also man; but remembering also why he was sent, he fulfills the economy for which he was sent, and cries: “Father, not my will”; “the spirit is willing, but the flesh is weak.” ### Scripture references - Luke 2:22–24: allusion, high confidence - Gal 4:4–5: allusion, high confidence - Gal 3:13: allusion, medium confidence - Job 38:17: quotation, high confidence - Ps 107:16 (106:16 LXX): quotation, high confidence - Luke 22:15–16: allusion, high confidence - Matt 26:39: quotation, high confidence - Matt 26:41: quotation, high confidence ### Translation notes - Several fragments run together (the starts are marked [b], [c], [d]); words are lost between them in the OCR. Achelis's gloss ‘that is, Hippolytus’ is printed in the text. Two running headings of the edition and some OCR junk at the start are removed or omitted (…). - The ascription of the Paschal fragments to Hippolytus is disputed. ### Citation (SBL) Hippolytus, Frag. 2 12.2 (Achelis GCS 1:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-fragmenta-2/9-1/#p-12-2).