[130] ὀνόμασι κυρίοις, properly “nicknames.” He seems to imply that while they called themselves Jews, other people knew them as Pharisees, Chasidim, or Puritans. The statement about Fate and the everlasting punishment of the wicked is to be found in Josephus (op. cit., II, 8, 14), but the reward of the good is there said to be metempsychosis.
[131] This section also appears to be expanded from Josephus, op. cit., II, 8, 14.
[132] ἱερουργική.
[133] He here seems to imply that in the view of the Jews, at any rate, the All was made from pre-existent material, as a house from bricks, while some things were created e nihilo. This is denied in the next sentence.
[134] ἄψυχον. Perhaps with Cruice and Macmahon, we should translate “without life.” Yet it seems hardly possible that Jews considered stones and minerals as alive.
[135] Leviticus?
[136] Here he, or perhaps some commentator, has to contradict what he has just said about “all” Jews believing these doctrines.
[137] βασιλεῦον καὶ ἱερατεῦον, “acting as kings and priests.”
[138] Here again it is plain that “all Jews” could not believe this statement of Messianic hopes, and the Sadducees in particular would have repudiated what he says about the Resurrection and future recompense.
[139] τῶν φιλοσοφουμένων, a play quite in Hippolytus’ usual manner on the name of the Book and its meaning. It should be noted that the “things imagined by the heretics” correspond to the second title, “Refutation of all Heresies.”