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 latter states (Ep. liv., ad Pammach. et Ocean. vol. i. p. 525) that Ambrose had made use of it in his work on the same subject.

(24) εἰς τὰ μετὰ τὴν ἑξαήμερον (Eus.). In Genesim (Hieron.). From this we suppose the account of the 72 nations to have been taken.

(25) On Exodus.—This we only know from Jerome's list. No quotations have been preserved, though Magistris makes a doubtful suggestion that Theodoret's citations from the λόγος εἰς τὴν ᾠδὴν τὴν μεγάλην are from a commentary on the Song of Moses (Ex. xv.).

(26) There is extant a fragment (Lagarde, 51) of a commentary on "the blessings of Balaam"; and Trithemius also ascribes to Hippolytus a commentary on Numbers. An Arabic catena on the Pentateuch, of which a portion was pub. by Fabricius, ii. 33–44, and the whole of Gen. by Lagarde, Materialien zur Kritik und Geschichte des Pentateuchs, contains numerous extracts from an Hippolytus whom it describes as the expounder of the Targum. It is generally admitted that the scholia do not belong to our Hippolytus.

(27, 28) Theodoret cites several passages from the Discourse on Elkanah and Hannah. Another part of Samuel was the subject of a special treatise called by Jerome de Saul et Pythonissa, and in Gk. εἰς τὴν ἐγγαστρίμυθον, for so an imperfect line on the chair is generally, and, as we believe, correctly, completed.

(29) The Commentary on the Psalms.—The existence of this work is testified by Jerome and by the inscription on the chair. Yet elsewhere when writing to Augustine Jerome gives a list of commentators on the Psalms (Ep. cxii., vol. i. p. 754), leaving out Hippolytus and counting Eusebius as the next Greek commentator after Origen, either through mere forgetfulness or because Jerome had only read of Hippolytus, homilies on particular Psalms and some general observations on the whole book. Theodoret quotes from the commentary on Pss. ii. xxiii. and xxiv., and on the ᾠδὴ μεγάλη, which may mean Ps. cxix. These quotations may be from separate homilies, and not from the present work. A fragment published by Bandini comments on Ps. lxxviii. Several other fragments of doubtful genuineness are given by Magistris (Migne, x. 722). Hippolytus classifies the Psalms according to their authors and inscriptions, and explains that they are all called David's because he originated the institution of temple psalmody, as the book of Esther is called after her, and not after Mordecai, of whom it has much more to tell, because Esther, by her act of self-sacrifice, was the originator of the whole deliverance. Hippolytus points out that the Psalms are not in chronological order, and supposes that Ezra did not find them all at once and placed them in books as he found them. The Greek, on the contrary, supposes that the chronological order was deranged to establish a mystical connexion between the number of a Psalm and its subject. Eusebius here follows Hippolytus.

(30) On Proverbs. Mentioned in Jerome's list. Some fragments have been preserved in catenae (Lagarde, pp. 196–199). Others pub. by Mai (Bib. Nov. Pat. vii.) will be found in Migne (p. 6).

(31, 32) Jerome enumerates a commentary on Ecclesiastes; both Eusebius and Jerome one on the Song of Songs. Lagarde gives one fragment from the former (No. 136, p. 200) and four from the latter (No. 35, p. 200; and Anal. Syr. p. 87). One of these states that Hezekiah suppressed the works of Solomon on natural history, because the people sought in them for the recovery of their diseases, instead of seeking help from God.

(33, 34, 35) Jerome enumerates a commentary on Isaiah; Eusebius one on parts of Ezekiel. Assemani states (Bibl. Or. i. 607) that there is Syriac testimony to the existence of one on Jeremiah.

(36) On Daniel.—In Jerome's list. It is the subject of an article by Photius; is quoted by several other writers, and large fragments of it remain. In a most valuable contribution to Hippolytine literature, Bardenhewer (Freiburg, 1877) collects all the notices of this work, discusses the different extant fragments, and restores the original as far as possible. Catenae quote passages from the commentary of Hippolytus on Susanna, but the early lists do not mention this as a separate treatise, and Bardenhewer is probably right in thinking that it was the commencement of the commentary on Daniel, to which book that of Susanna was then commonly prefixed. The list of Ebed-Jesu attributes to Hippolytus an exposition of Susanna and of Daniel the Little. This writer's list of O.T. books includes Daniel, Susanna, and Daniel the Little. There is no evidence what is meant by the last. Hippolytus supposes Susanna to have been the daughter of the high-priest Hilkiah (II. Kings xxii. 4) and sister to the prophet Jeremiah, and he probably, like Africanus, identified her husband with the Jehoiachin who was kindly treated by Evil-Merodach. Hippolytus thought, like so many of the Fathers, that the persons, institutions, and events of O.T. included, beside their literal meaning, a typical representation of things corresponding in the new dispensation. The remains of the commentary on Daniel contain a theory attested by Photius, that our Lord had come in the year of the world 5500, and that its end should be in the year 6000, that is, not until 500 years after the Incarnation. In Scripture proof of this calculation, Hippolytus appeals to the 5 1/2 cubits which he finds in Ex. xxv. 10; to the sixth hour, John xix. 14, which denotes half a day or 500 years; and to Rev. xvii. 10. This 5500 years must be understood as round numbers, for the Chronicle of Hippolytus counts the exact number of years as 5502.

(37) On Zechariah.—Known only from Jerome's list and the prologue to his commentary on Zechariah.

(38) On Matthew.—We know of this from the prologue to Jerome's commentary on Matthew; and Theodoret quotes from a discourse on the parable of the talents, which, however, may have been a separate homily.

(39) On Luke.—Two fragments are given by Mai (Lagarde, p. 202), and Theodoret has preserved part of a homily on the two thieves.

(40) On the Apocalypse.—In the list of Jerome, and mentioned by Jacob of Edessa (Eph. Syr. Opp. Syr. i. 192) and Syncellus, 358. Some fragments are preserved in an Arabic