Apostolic Tradition 23–43.2

Hippolytus of Rome · Apostolic Tradition · early third century · Rome · 18 passages

Authorship disputed: The Apostolic Tradition is ascribed to Hippolytus of Rome on the basis of a statue-list and of the title of a lost work, and many scholars place it in Rome around 215; others doubt the ascription, the single authorship, or the date, since the text circulated and was reworked in several churches. The original Greek is lost.

Greek text: Hauler 1900; Horner 1904.English: Claude (none (public-domain English as it stands)), public domain (CC0); G. W. Horner (1904), public domain, published as it stands. The Greek original is lost. The work survives in the Verona Latin (a palimpsest of the fifth century, which breaks off in places and lacks the preface and chapters 9–20), in Sahidic, Arabic, and Ethiopic versions of later church orders, and in the reworking in book 8 of the Apostolic Constitutions. Where the Verona Latin survives it is given in Latin for translation (Hauler 1900); the other passages are G. W. Horner's English translation of the Sahidic Ecclesiastical Canons (1904), published as it stands. The Sahidic is a shorter, rearranged form, so these passages are an abridged witness. Chapter numbers are set from the content and are provisional.

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Chapter 23

23Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

47. Let the widows and the virgins fast (nesteue) often, and let them pray in the church. Likewise (hdmaios) the presbyters and the laymen let them fast (n.) at the time when they wish. But it is impossible for the bishop to fast (n.) except on the day when all the people (1.) will fast (n.). For it will happen, that some one wishes to take some (food) to the church, and it is impossible for him to be denied (arna) : and (de) having broken the bread he shall certainly (pantos) taste the bread; and (de) eating it with other believers with Him, Let them take from the hand of the bishop one piece of a s loaf (/('A bread) before that each breaks his own bread. For this is a blessing, and it is not a thanksgiving (euch.) like the Body of the Lord.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 23 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-23). (abbreviation not yet checked)

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Translation: English translation by G. W. Horner (1904); the original is not shown

Chapter 26

26Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

48. And (de) it is right for all before they drink to take a cup and give thanks (eukharistou) over it, and drink and eat, being purified in that way.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 26 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-26). (abbreviation not yet checked)

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Translation: English translation by G. W. Horner (1904); the original is not shown

Chapter 27

27Hauler, LXVIII–LXXX

Catecuminis uero panis exorcizatus detur et calicem singuli offerant. Catecuminus in cena dominica non concumbat. Per omnem uero oblationem memor sit qui offert eius, qui illum uocauit; propterea enim depraecatus est, ut ingrediatur sub tes cum honestate id agite et non ad ebrietatem et non, ut aliquis inrideat aut tristetur, qui uocat uos, in uestra inquietudine, … simus, omnes similes et sobrii.

Let the catechumens be given exorcized bread, and let each of them offer a cup. Let a catechumen not recline at table at the Lord's supper. And throughout every offering, let the one who offers remember the one who invited him; for this is why he asked that he might come in under … do this with decorum, and not to drunkenness, and not so that anyone may mock, or that the one who invites you be grieved by your unruliness, … let us be all alike and sober.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Catechumens receive exorcized bread and do not recline at the Lord's supper; guests remember their host and eat with decorum and sobriety.

“The Lord's supper” (cena dominica) here is the community meal, not the eucharistic offering. The section runs across several of the chapters on the community supper in the modern division; text is lost at two points, marked “…” (the first probably “under [his roof]”). A long apparatus passage (with German and conjectures) had leaked into the text and is removed.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (leaked apparatus; text lost here): tenet (werb. in ras. scr. m.1; pro fuisse wid. 0) a.quam seCatecuminos cum fidelibus concumbere non decere wero 9sq. Suppl. fort.: Cum moderatione et honestate edi decere ho(siwe u)nestate id agite ebrieta Am qui uocacuit serib.? (cf.u.7 et 21; Achelis: ‘welcher euch eingeladen hat’; Rahmani: qui aduocauit) simus → … simus.

Cite (SBL): Hippolytus, Trad. ap. 27 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-27). (abbreviation not yet checked)

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Translation: Route 2 for the passages without the Verona Latin (Decision log 2026-10-01): G. W. Horner, The Statutes of the Apostles or Canones Ecclesiastici (London: Williams and Norgate, 1904), his English translation of the Sahidic Ecclesiastical Canons, published as it stands. Horner's footnotes and manuscript page marks are not taken; his own parenthetical glosses are kept.

Chapter 30

30Hauler, LXVIII–LXXX

Uiduas, si quando quis uult, ut epulentur, iam maturas aetate dimittat eas ante uesperam. Si autem non escas et uinum dans eis dimittat illas et aput semet ipsas, quomodo illis placet, de re ee sumescant.

Widows: if anyone ever wishes to give them a meal, let him send them home before evening, since they are already of mature age. But if he cannot …, let him give them food and wine and send them away, and let them consume it at home by themselves as they please.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Widows invited to a meal are sent home before evening, or given food and wine to take home.

Text is lost after “if he cannot” (marked “…”). The last words (de re ee sumescant) are garbled and translated by sense.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (bracket debris): ut [alepulentur → ut epulentur.

Cite (SBL): Hippolytus, Trad. ap. 30 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-30). (abbreviation not yet checked)

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Chapter 31

31Hauler, LXVIII–LXXX

Fructus natos primum, priusquam incipiant eos, omnes festinent offerre episcopo; qui autem offerit, benedicat et nominet eum, qui optulit, dicens: Gratias tibi agimus, Deus, et offerimus tibi primitiuas endum, per uerbum tuum enutriens ea, iubens terrae omnes fructus adferre ad laetitiam et nutrimentum hominum et omnibus animalibus. Super his omnibus laudamus te, Deus, et in omnibus, quibus nos iuuasti, adornans nobis omnem creaturam uariis fructibus per puerum tuum Iesum Chrm, dom nostrum, per quem tibi gloria in saecula saeculorum.

Let all hasten to offer to the bishop the first fruits, as soon as they ripen, before they begin [to use] them. And let the one who offers them up bless them and name the one who brought them, saying: ‘We give you thanks, O God, and we offer you the first fruits … nourishing them through your Word, commanding the earth to bring forth all fruits for the gladness and nourishment of human beings and for all animals. For all these things we praise you, O God, and in all things with which you have helped us, adorning for us all creation with various fruits, through your Child Jesus Christ our Lord, through whom be glory to you to the ages of ages.

Textual problem in this passage: see the notes.

Gen 1:29 (echo, low confidence)

Notes and citation

Summary: First fruits are brought to the bishop, who blesses God for the fruits of the earth.

Text is lost after “first fruits” (marked “…”). The closing “Amen” stands at the start of the next section. The command to the earth echoes Gen 1:11–12, 29–30.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (OCR letter slip; stray mark): prius)quam → priusquam; nos iuwasti → nos iuuasti.

Cite (SBL): Hippolytus, Trad. ap. 31 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-31). (abbreviation not yet checked)

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Chapter 32

32Hauler, LXVIII–LXXX

Amen. Benedicuntur quidem fructus, id est uua, ficus, mala grania, oliua, pyrus, malum, sycaminum, Persicum, ceraseum, amygdalum, Damascena, non pepon, non melopepon, non cucumeres, non cepa, non aleus nec aliut de aliis oleribus. Sed et aliquotiens et flores offeruntur. Offeratur ergo rosa et lilium, et alia uero non. In omnibus autem, quae percipiuntur, sancto Deo gratias agant in gloriam eius percipientes.

Amen. The fruits that are blessed are these: grapes, figs, pomegranates, olives, pears, apples, mulberries, peaches, cherries, almonds, plums; not melons, not watermelons, not cucumbers, not onions, not garlic, nor anything else among the vegetables. But sometimes flowers too are offered. So let the rose and the lily be offered, but not others. And in all things that are partaken of, let them give thanks to the holy God, partaking to his glory.

Textual problem in this passage: see the notes.

1 Cor 10:31 (echo, low confidence)

Notes and citation

Summary: The fruits and flowers that may be offered and blessed are listed; vegetables are not blessed.

The opening “Amen” closes the prayer of the previous section. Leaked apparatus (Scripture references) removed from inside “ceraseum”. The fruit names are rendered by their usual meanings (sycaminum mulberry, Persicum peach, Damascena plum, pepon and melopepon melon and watermelon).

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (OCR debris; OCR letter slip; leaked apparatus inside a word; stray marks): Amen. oe Benedicuntur → Amen. Benedicuntur; cera14ssq. Cf. XXV, 17ssq., XXVI, 9sq. (dtd. 13, 3; Exod. 23, al.) 21ssq. Cf. Gen. 1, 29sq. seum → ceraseum; Orreratur → Offeratur; percipiuntucr) → percipiuntur.

Cite (SBL): Hippolytus, Trad. ap. 32 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-32). (abbreviation not yet checked)

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Chapter 33

33Hauler, LXVIII–LXXX

Nemo in Pascha, antequam oblatio fiat, percipiat. Nam qui ita agit, non illi inputatur ieiunium. Si quis autem in utero habet et aegrotat et non potest duas dies ieiunari, in sabbato ieiunet propter necessitatem, contenens panem et aquam. Si quis uero in nauigio uel in aliqua necessitate constitutus ignorauit diem, hic cum didicerit hoc, post quinquagesimam reddat ieiunium. Typus enim transiit, quapropter secundo mense cessauit, et debet quis facere ieiunium, cum ueritatem didicerit.

Let no one taste anything at Pascha before the offering is made. For whoever does so, the fast is not counted to him. But if any woman is pregnant, or anyone is ill, and cannot fast the two days, let them fast on the Saturday because of necessity, contenting themselves with bread and water. And if anyone, being at sea or in some other necessity, did not know the day, when he has learned it, let him make up the fast after Pentecost. For the type has passed away; that is why it ceased in the second month; and one ought to keep the fast when one has learned the truth.

Textual problem in this passage: see the notes.

Num 9:11 (allusion, medium confidence)

Notes and citation

Summary: The paschal fast lasts until the offering; the pregnant and sick fast on Saturday only, and those who missed the day make up the fast after Pentecost.

“After Pentecost” renders post quinquagesimam (after the fifty days). “It ceased in the second month” alludes to the second Passover of Num 9:10–11: since the type has passed, the late observance in the second month is no longer kept, and one who missed the day fasts when he learns of it. The Latin is compressed and translated as written.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (OCR letter slip; stray hyphen): duas dies -ieiunari → duas dies ieiunari; facere ielunium → facere ieiunium.

Topics: Fasting

Cite (SBL): Hippolytus, Trad. ap. 33 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-33). (abbreviation not yet checked)

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Chapter 34

34Hauler, LXVIII–LXXX

Diaconus uero unusquisque cum subdiaconibus ad episcopum obseruent; suggeretur etiam illi, qui infirmantur, ut, si placuerit episcopo, uisitet eos. Ualde enim oblectatur infirmus, cum memor eius fuerit princeps sacerdotum.

Let each deacon, with the subdeacons, attend upon the bishop; and let him be told who are sick, so that, if it pleases the bishop, he may visit them. For a sick person is greatly comforted when the chief of the priests remembers him.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Deacons and subdeacons attend the bishop and tell him of the sick so that he may visit them.

A long apparatus passage had leaked into the word princeps (“chief”) and is removed.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (leaked apparatus inside a word; stray marks): subdiacco)nibus → subdiaconibus; prinh ie Us In Pascha, antequam oblatio fiat, percipi non decere» (ets. l.m. corr. add. uid.) ieiunari (ef. XXXIV,8et15) ie-iunet non dedicerit (sive at) sim. a7 C.57 ceps → princeps.

Topics: Church office

Cite (SBL): Hippolytus, Trad. ap. 34 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-34). (abbreviation not yet checked)

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Chapter 35

35Hauler, LXVIII–LXXX

Fideles uero mox, cum expergefacti fuerint et surrexerint, antequam operae suae contingant, orent Deum et sic iam ad opus suum properent. Si qua autem per uerbum catecizatio fit, praeponat hoc, ut pergat et audiat uerbum Dei ad confortationem animae suae; festinet autem et ad ecclesiam, ubi floret sps.

Let the faithful, as soon as they have woken and risen, before they touch their work, pray to God, and so then hurry to their work. And if there is any instruction by the word, let him put this first, going to hear the word of God for the strengthening of his soul; let him hurry also to the church, where the Spirit flourishes.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The faithful pray on rising before work and give priority to instruction in the word at the church.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (page number; page number and stray stop; page number inside a split word): continP 118 gant → contingant; animae 119 suae → animae suae; ubi 0.58 floret. sps. → ubi floret sps..

Topics: Prayer

Cite (SBL): Hippolytus, Trad. ap. 35 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-35). (abbreviation not yet checked)

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Chapter 36

36Hauler, LXVIII–LXXX

Omnis autem fidelis festinet, antequam aliquid aliut gustet, eucharistiam percipere. Si enim ex fide percipit, etiamsi mortale quodcumque datum illi fuerit, post hoc non potest eum nocere.

Let every one of the faithful hasten to receive the eucharist before he tastes anything else. For if he receives in faith, even if something deadly is given to him, after this it cannot harm him.

Textual problem in this passage: see the notes.

Mark 16:18 (echo, medium confidence)

Notes and citation

Summary: The faithful receive the eucharist before any other food, and it protects the one who receives in faith.

The promise of protection from poison echoes Mark 16:18.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (margin numeral and page number): eum LXXVITI .59 nocere → eum nocere.

Topics: Eucharist

Cite (SBL): Hippolytus, Trad. ap. 36 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-36). (abbreviation not yet checked)

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Chapter 37

37Hauler, LXVIII–LXXX

Omnis autem festinet, ut non infidelis gustet de eucharistia aut ne sorix aut animal aliud aut ne quid cadeat et pereat de eo.

And let everyone take care that no unbeliever tastes of the eucharist, nor a mouse or any other animal, and that none of it falls and is lost.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The eucharist must be guarded from unbelievers and animals, and none of it be lost.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (page number): P. 120 Omnis → Omnis.

Topics: Eucharist

Cite (SBL): Hippolytus, Trad. ap. 37 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-37). (abbreviation not yet checked)

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Chapter 38

38Hauler, LXVIII–LXXX

Corpus enim est Christi edendum credentibus et non contemnendum. nolito effundere, ut non sps alienus uelut te contemnente illut delingat: reus eris … sanguinis, tamquam qui spernit praetium, quod conparatus est. Semper tempta modeste consignare tibi frontem.

For it is the body of Christ, to be eaten by believers and not to be despised. … Do not spill it, lest an alien spirit lick it up, as though you despised it; you will be guilty of the blood, as one who despises the price with which he has been bought. Always try modestly to sign your forehead.

Textual problem in this passage: see the notes.

1 Cor 11:27 (echo, medium confidence) · 1 Cor 6:20 (echo, medium confidence)

Notes and citation

Summary: The eucharistic body and cup are to be treated with reverence, so that nothing is spilled.

The first sentence concludes the previous instruction. Text is lost before “Do not spill it” (marked “…”); the lost part spoke of the cup, as “the blood” shows. The last sentence begins the instruction on the sign of the cross, which follows here in the order of the palimpsest leaves. Leaked apparatus removed; prae[putium read as praetium (= pretium, “price”), which the sense requires. Guilt of the blood: cf. 1 Cor 11:27; “bought with a price”: 1 Cor 6:20.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (bracket debris; bracket debris; sense requires praetium (pretium); leaked apparatus and margin numeral): LXXVIIT1 Anteatum wnalitt.resecta 2n(dimid.jocere Tit. fort. fuit: Serupulose eucharistiam esse custodiendam) gustet de eucharistia sanguinis → … sanguinis; prae[putium → praetium; [Semper → Semper.

Topics: Eucharist

Cite (SBL): Hippolytus, Trad. ap. 38 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-38). (abbreviation not yet checked)

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Chapter 41

41.1Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

If there is a day in which there is no instruction (kathegesis), let each one in his house take a holy book, and read sufficiently in it what seems (dokei) to him profitable. And if indeed thou art in thy house, pray at the third hour and bless God. If however (men) thou art in another place and thou comest by chance to that time (kairos), pray in thy heart to God. For in this hour the Christ was seen nailed to the wood. For this cause also in the old (palaia testament) the law 3 commanded to offer the shew (prothesis) bread at every hour, as type of the Body and the Blood of the Christ ; and the slaughter of the senseless (alogon) lamb,^ which was a type of the perfect (teleion) Lamb ; for the Christ is the shepherd ; he also is the Bread which came from heaven. Pray also likewise (hom.) at the sixth hour; for the Christ having been nailed to the wood of the cross, that day divided, and a great darkness happened, wherefore (hoste) let them pray at that hour with a prevailing prayer, likening themselves to the voice of him who prayed, (and) caused all creation (ktesis) to become dark for the unbelieving Jews. And (de) let them also make a great prayer and a great blessing at the ninth hour, that thou mayest know how the soul (ps.) of the righteous ones blesses the Lord the true God, he {lit. this) who remembered the holy ones, (and) sent his Son to them, who is his Word, to shine upon them. I

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content (Botte 41: hours of prayer). This is Horner's English of the Sahidic Ecclesiastical Canons, a rearranged form of the Egyptian Church Order. Horner's sentences that duplicate the Verona Latin (chapters 35 and 41, ninth hour) are omitted here; the Latin is given as its own passage.

Cite (SBL): Hippolytus, Trad. ap. 41.1 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-41-1). (abbreviation not yet checked)

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Translation: English translation by G. W. Horner (1904); the original is not shown

41.2Hauler, LXVIII–LXXX

Illa ergo hora in latere Chrs punctus aquam et sanguem effudit et reliquum temporis diei inluminans ad uesperam deduxit. Unde incipiens dormire principium alterius diei faciens imaginem resurrectionis conpleuit. Ora etiam, antequam corpus cubili requiescat.

For at that hour Christ, pierced in the side, poured out water and blood, and, giving light to the rest of the day, brought it to evening. Hence, as he began to sleep, making the beginning of another day, he completed an image of the resurrection. Pray also before your body rests on your bed.

Textual problem in this passage: see the notes.

John 19:34 (allusion, high confidence)

Notes and citation

Summary: Prayer at the ninth hour recalls the water and blood from Christ's side; one also prays before going to bed.

Water and blood from the side: John 19:34.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (OCR letter slip): corpus cubilc → corpus cubili.

Topics: Prayer

Cite (SBL): Hippolytus, Trad. ap. 41.2 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-41-2). (abbreviation not yet checked)

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41.3Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

Having risen up at midnight upon thy bed, wash thyself and pray ; and (de) thou shalt wash thyself in pure water. Further (de) also, if thou hast a wife, pray with one another together. But if she has not yet become a believer, withdraw (anakhOrei) thyself to a place and pray alone, and return again to thy place. And (de) thou who art bound by the marriage, be not unready to pray ; for ye Lit. ' sheep ' thus ^ain. are not unclean. For they who have been washed have no need to be washed again, because they are pure and they are clean (katharos). Further (de), when thou breathest into thy hand, and sealest (sphragize) thyself with the spittle which thou wilt bring forth from thy mouth, thou art purified all over unto thy feet : for this is the gift (d5ron) of the Holy Spirit, And the drops of the water are (those) of Baptism coming up from a fountain (pyge), which is the heart of the believer, purifying him who believed. But it is also necessary (anagkaion) for us to pray at that hour, for even the presbyters themselves delivered this work unto us, and they instructed us {lit. our sight) in this way; because in that hour all creation is quiet for blessing God. The stars and the trees and the waters are as those who stand up : I all the host (stratia) of the angels offer worship (litourgei) and the souls (ps.) of the righteous sing hymns (hymneue) to God the almighty (pantokrator) at that hour. For this cause it is right for those who believe to pray at that hour. And (de) the Lord also said thus, bearing this testimony, saying : At midnight, lo, there was a voice, Lo, the bridegroom came, come ye forth to meet him. And he spake further also, saying : For this cause then watch, because ye know not the day nor the hour when the Son of Man cometh. Likewise (horn.) having risen up at the hour when the cock will crow, pray, because the children of Israel denied (arna) the Christ at that hour, him {Jit. this) whom we have known, we who believe him, looking out by faith with a hope of the day of eternal light, that which will shine upon us for ever in the resurrection of the dead. So (de) all ye believers, if ye perform these things and remember them, teaching one another, and instructing the catechumens to do them, nothing will tempt (piraze) you, nor will ye ever fall, remembering the Christ at all times.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content (Botte 41: bedtime, midnight, cockcrow). Horner's English of the Sahidic Canons, following the ninth hour and the bedtime prayer given in Latin 41.2; the first sentence overlaps the last sentence of Latin 41.2.

Cite (SBL): Hippolytus, Trad. ap. 41.3 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-41-3). (abbreviation not yet checked)

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Translation: English translation by G. W. Horner (1904); the original is not shown

Chapter 42

42Hauler, LXVIII–LXXX

Hoc enim signum passionis aduersum diabolum ostenditur, si ex fide faciat quis, ut non hominibus placens, sed per scientiam sicut loricam offerens; siquidem aduersarius uidens uirtutem sps ex corde in similitudine lauacri in manifestum deformatam tremens effugatur, te non illum cedente, sed inspirante. Hoc ipsut erat, de quod in typo Moyses in oue, quae per Pascha immolabatur, sanguem asparsit in limine et duos postes unguens significat eam, quae nunc in nobis est, fidem in perfecta oue. Frontem et oculos per manum consignantes declinemus ab eo, qui exterminare temptat.

For this sign of the passion is displayed against the devil, if one makes it in faith, not to please people but through knowledge, presenting it like a breastplate. For when the adversary sees the power of the Spirit coming from the heart, shaped outwardly in the likeness of the washing, he trembles and is put to flight, not because you yield but because you breathe on him. This is what Moses signified in figure by the sheep sacrificed at Pascha, when he sprinkled its blood on the threshold and anointed the two doorposts: it signifies the faith that is now in us, in the perfect Sheep. Signing forehead and eyes with the hand, let us escape from the one who tries to destroy us.

Textual problem in this passage: see the notes.

Exod 12:7 (allusion, high confidence) · Exod 12:22 (allusion, high confidence) · Exod 12:23 (allusion, medium confidence) · Eph 6:14 (echo, low confidence)

Notes and citation

Summary: The sign of the cross, made in faith, puts the devil to flight, as the blood of the paschal lamb protected Israel.

“Not because you yield but because you breathe on him” (te non illum cedente, sed inspirante) is obscure and translated by sense. The paschal blood on the doorposts and threshold: Exod 12:7, 22–23; “the one who tries to destroy” recalls the destroyer of Exod 12:23. “Like a breastplate”: cf. Eph 6:14.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (OCR letter slip): Hoe ipsut → Hoc ipsut.

Cite (SBL): Hippolytus, Trad. ap. 42 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-42). (abbreviation not yet checked)

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Chapter 43

43Hauler, LXVIII–LXXX

Haec itaque cum gratia et fide recta gloriose cum audiantur, aedificationem praestant ecclesiae et uitam aeternam credentibus. Quae custodiri moneo ab eis, qui bene sapiunt.

These things, then, if they are heard with thanksgiving and right faith, gloriously give edification to the church and eternal life to believers. I counsel that they be kept by those who are wise.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The closing words commend these traditions for the church's edification.

The word read as gloriose (OCR “glorios[aJe”) is uncertain; the sentence is translated by sense. Gratia may mean “grace” or “thanksgiving”.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (bracket debris; reading uncertain): glorios[aJe → gloriose.

Cite (SBL): Hippolytus, Trad. ap. 43 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-43). (abbreviation not yet checked)

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43.2Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

For if all should follow the tradition (paradosis) of the Apostles, these things which they have heard, and keep them, no heretics (hairetikos) will prevail to lead them astray (plana), nor any man at all I For thus the numerous heresies (hairesis) increased (auxane), because that they who were leaders (prohista) would not learti the purpose (prohairesis) of the Apostles ; but according to their own pleasures (hydone) do what they like, not what was proper (prepei). If, then, we left out anything, our beloved, God will reveal them to those who are worthy, steering (keberna) the Church which is worthy of mooring in the quiet haven.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content (Botte 43, conclusion). Horner's English of the Sahidic Canons; follows the Latin conclusion, which lacks these sentences.

Cite (SBL): Hippolytus, Trad. ap. 43.2 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/23/#p-43-2). (abbreviation not yet checked)

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Translation: English translation by G. W. Horner (1904); the original is not shown