chapter 6

.

[71]Epitome 4.

[72]Possibly “in those places”; so Horner interprets the Ethiopic.

[73]And Ethiopic. The Greek has “through thy beloved Son Jesus Christ thou gavest to thy holy apostles”.

[74]So the Greek, not the Latin.

[75]Latin and Ethiopic (MSS), “Father, who knowest the heart”; perhaps better.

[76]Not in the Epitome but in the Latin, Ethiopic, Constitutions, Testament and Canons.

[77]The doxologies suffer probably more than any other phrases by transmission. The translation given follows no text precisely but represents what seems to be the most likely original form.

[78]The indicative, “ye perform”, of the Latin is a misrendering of the (ambiguous) original Greek.

[79]On the doxology compare note on 3. 7.

[80]The Latin might also be rendered “Not with ordinary words but with similar power”. But the Ethiopic confirms the above translation.

[81]Literally “Cause that from thy sweetness there may not recede this fruit of the olive”.

[82]An Ethiopic section (Statute 5) generally printed here (7) is not by Hippolytus; compare pp. 30-31.

[83]Reading “presbyteri” for “presbyteris”.

[84]Testament “in holiness to thy holy place”; Ethiopic “in thy holy of holies”.

[85]Testament “from the inheritance of thy high-priesthood”.

[86]Testament adds “and purely and holily”.

[87]Testament “high and exalted office”. The Ethiopic manuscripts differ considerably in their renderings of “he may ... office”; Horner’s _a_ reads “having served the degrees of ordination he may obtain the exalted priesthood”. But only _a_ reads “priesthood”.

[88]Doxology conformed to preceding; that in the Testament is rather different.

[89]With the Sahidic agree almost exactly the Arabic, the Testament and the Canons. The Ethiopic has been edited from a different view point.

[90]These words seem clearly implied by the context; Hippolytus has now concluded the discussion of ordinations proper.

[91]Ethiopic and Arabic omit this “not”, making the passage senseless.

[92]The Ethiopic makes the sense of the original clear.

[93]In the Sahidic the readers and subdeacons precede the widows.

[94]So the Ethiopic and Arabic. Sahidic reads “nor does she conduct _liturgia_”.

[95]Compare last note.

[96]Epitome 13.

[97]The Sahidic misjoins “new” with “faith”.

[98]The Ethiopic adds “or if a woman has a husband”.

[99]Following the variant Sahidic reading in Horner, p. 436.

[100]The Constitutions show that the Sahidic is right against the other evidence (“let his master’s permission be gained”).

[101]The Constitutions (32. 3) have preserved the original here, which the Sahidic renders freely.

[102]The Sahidic, against the other evidence, adds “according to the law”.

[103]The Sahidic amplifies.

[104]Supplied to give the obvious sense.

[105]The Ethiopic shows that this is the sense; the Sahidic has misunderstood the use of “authority”.

[106]Literally “nor cause him to swear”.

[107]“Male harlot”?

[108]This Sahidic list has been interpreted from the list in Constitutions 32. 11.

[109]So the Sahidic and the Testament. The Ethiopic and Arabic have “shall exact an oath from each one of them”.

[110]Obscure, but apparently original. The Ethiopic and Arabic have “for it is not possible for an alien to be baptized”; the Testament “for the vile and alien spirit abides in him”.

[111]Sahidic “and”.

[112]Supplied for clarity.

[113]The Sahidic and Ethiopic have “to the bishop or presbyter”; the Arabic has “to the bishop”.

[114]Or the sense may be that the presbyter, the candidate and the deacon all stand naked in the water; in the above translation “the candidates” was supplied for “them” and the following “them” was substituted for “him”.

In the Sahidic, Ethiopic and Arabic the deacon causes the candidate to repeat a rather elaborate creed: the Sahidic form is: “I believe in the only true God, the Father Almighty, and His only-begotten Son, Jesus Christ our Lord and Saviour, and in [the] Holy Ghost, the life-giver to the universe, the Trinity in one substance, one Godhead, one Lordship, one Kingdom, one faith, one baptism in the Catholic apostolic holy church. Amen”.

The Canons agree practically with the Testament.

[115]This question is omitted in the Sahidic, Ethiopic and Arabic, but it is found in the Canons.

[116]The Canons add at this point: ‘Every time he says at the baptism: “I baptize thee in the name of the Father and of the Son and of [the] Holy Ghost, the Trinity in unity”’. None of the other sources have anything corresponding.

[117]Jungklaus includes this paragraph in the preceding chapter.

[118]Here the doxology is given as it stands in the Latin. But compare the earlier doxologies.

[119]The Latin adds “In Greek _antitypum_”.

[120]The Latin adds “In Greek _similitudinem_”.

[121]Evidently omitted by accident.

[122]Vienna fragment.

[123]An Ethiopic section generally printed here (24) is not in the other versions and is irrelevant to the context; it will be found on p. 58.

[124]The apparent sense.

[125]Or, “this bread is ‘blessed bread’; it is not ‘the bread of the thanksgiving’, as is the Body of the Lord”. The Sahidic translator probably did not understand the original Greek exactly.

[126]The Latin adds, “What in Greek is called an _apoforetum_”.

[127]The apparent sense.

[128]Literally “make haste”.

[129]Literally “make the blessing”.

[130]Sahidic “that we all should be sober and that the heathen may envy us”. The Ethiopic adds a long section that has no parallel in other sources; see p. 58.

[131]Literally, “on account of the lot that falls”. Perhaps: “because of his (their?) duties”?

[132]Friday, Saturday and Sunday after midnight.

[133]So the Latin and the Testament. The Sahidic, Ethiopic and Arabic have “before the proper time to eat”.

[134]The texts have “when he has learned the truth”; the above, however, seems to be the meaning.

[135]31-32 are omitted here; they will be found on p. 60.

[136]Literally “let everyone choose for himself to go to that place”.

[137]Sahidic “for”.

[138]The apparent sense.

[139]Literally “be the last”.

[140]Literally “things thou thinkest not”.

[141]Literally “breaks forth”; the Latin (31. 3) has “blooms”.

[142]Interpreting the Sahidic (“that thou mayest know how”) by the Testament (“that is like to”).

[143]Interpreting the ambiguous Latin with the Sahidic.

[144]Latin B, which is followed by the Oriental versions, is translated above. Latin A (compare p. 60) reads: “But seek always modestly to sign thy forehead; for this sign of his Passion is manifested against the devil if it be made from faith; not as pleasing men, but knowingly offering it as a breastplate. For the adversary, seeing the power of the spirit coming from the heart in the publicly formed image of baptism, is put to flight, thou not yielding, but breathing at him. And this was that [sign formed] when Moses, as a type, put the blood of the lamb slain at the Passover on the lintel and anointed the two side-posts, signifying the faith which now we have in the perfect Lamb”.

[145]Latin B and the Oriental versions have “the Word”. But “baptism” is needed for the sense.

[146]In