Fragments on the Blessings of Isaac, Jacob and Balaam, and on the Great Ode (Moses) (complete)

Hippolytus of Rome · Fragments on the Blessings of Isaac, Jacob and Balaam, and on the Great Ode (Moses) · ca. 202-235 · Rome · 54 passages

Authorship disputed: Greek fragments attributed to Hippolytus in catenae (on Genesis, mostly the blessing of Jacob in Gen 49 and of Isaac in Gen 27), by Leontius of Byzantium (Balaam) and by Theodoret (the Great Ode, Deut 32). Bonwetsch separates genuine from spurious catena fragments; only the genuine Greek fragments are staged. The complete Georgian/Armenian On the Blessings of Isaac, Jacob and Moses is not in this volume.

Greek text: Bonwetsch, GCS 1 (Greek text and German translation of the Old Slavonic: N. Bonwetsch, Hippolytus Werke 1 (GCS 1, 1897); OCR made for this site).English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 1

1.1Bonwetsch GCS 1:51

Οὐκ εἶπεν ἡμέρα πρώτη“. εἰ γὰρ πρώτην ἡμέραν εἶπεν, ἀνάγκὴν εἶχεν εἰπεῖν καὶ δευτέραν γινομένην. ἀλλ᾽ ἔδει μὴ πρώτην λέγειν ἀλλὰ ,,μίαν“, ἵνα διὰ τοῦ (μίαν εἰπεῖν ταύτην δείξῃ κυκλουμένην καὶ ἑβδομάδα διατελοῦσαν, μίαν δὲ ὑπάρχουσαν.

Ouk eipen hēmera prōtē“. ei gar prōtēn hēmeran eipen, anankēn eichen eipein kai deuteran ginomenēn. all᾽ edei mē prōtēn legein alla ,,mian“, hina dia tou (mian eipein tautēn deixę̄ kykloumenēn kai hebdomada diatelousan, mian de hyparchousan.

[I. On Gen 1:5] He did not say “the first day.” For if he had said “the first day,” he would have had to speak also of a second day coming to be. But he had to say not “first” but “one,” so that by saying “one” he might show the day returning in a cycle and completing the week, while remaining one.

Gen 1:5 (allusion, high confidence)

Notes and citation

Summary: Scripture says “one day,” not “the first day,” to show the single day that returns in the cycle of the week.

Fragments on Genesis, from the catenae and florilegia, in Bonwetsch's edition (GCS 1, 1897), Tesseract OCR; the bracketed Roman numeral is Bonwetsch's fragment number. Clear OCR slips are corrected by logged corrections.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): ,,μίων“ → ,,μίαν“.

Cite (SBL): Hippolytus, Ben. 1.1 (Bonwetsch GCS 1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the original text of the edition named on the work page (OCR made for this site; slips corrected as logged corrections) and compared afterwards with ANF where it has the text; otherwise re-read against the original. Passages marked as such are translated from Bonwetsch's German of the Slavonic/Armenian (not shown).

1.2Bonwetsch GCS 1:51

Τῆς γὰρ τοῦ ὕδατος περισσείας ἐπιφερομένης εἷς τὸ πρόσωπον τῆς γῆς, διὸ καὶ ἀόρατος ἢν ἡ γῆ καὶ ἀκατασκεύαστος“, ἡνίκα ἠθέλησεν ὁ πάντων δεσπότης ὁρατὸν τὸ ἀόρατον“ ποιῆσαι, τότε δὴ τότε τὸ τρίτον μέρος τῶν ὑδάτων πήγνυσιν ἐν μέσῳ, τὸ τρίτον δὲ εἰς τὸ ἄνω ἐχώριζεν, ἀναλαμβάνων τῇ ἑαυτοῦ δυνάμει ἅμα τῷ στερεούματι, τὸ δὲ τρίτον εἰς τὸ κάτω κατέλιπε πρὸς χρῆσιν καὶ ,ἀπόλαυσιν“ τοῖς ἀνθρώποις.

Tēs gar tou hydatos perisseias epipheromenēs heis to prosōpon tēs gēs, dio kai aoratos ēn hē gē kai akataskeuastos“, hēnika ēthelēsen ho pantōn despotēs horaton to aoraton“ poiēsai, tote dē tote to triton meros tōn hydatōn pēgnysin en mesǭ, to triton de eis to anō echōrizen, analambanōn tę̄ heautou dynamei hama tǭ stereoumati, to de triton eis to katō katelipe pros chrēsin kai ,apolausin“ tois anthrōpois.

[II. On Gen 1:2] For when the abundance of water was borne over the face of the earth (which is why “the earth was invisible and unformed”), when the Lord of all willed to make the invisible visible, then he congealed the third part of the waters in the middle; another third he separated upward, taking it up by his own power together with the firmament; and the remaining third he left below for the use and enjoyment of human beings.

Gen 1:2 (quotation, high confidence) · Gen 1:6 (allusion, medium confidence)

Notes and citation

Summary: At creation God divided the waters into three parts: one congealed in the middle, one taken up with the firmament, and one left below for human use.

Notes on the original text

Digital text corrected (apparatus, line number, or OCR debris run into the text; removed): > X DE ΩΝ ; 2 [2 -Ῥἵ ς → .

Cite (SBL): Hippolytus, Ben. 1.2 (Bonwetsch GCS 1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-2). (abbreviation not yet checked)

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1.3Bonwetsch GCS 1:52

ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς.“ τί δὲ ἔστι τοῦτο; ἀρα μὴ κατὰ τὴν τινῶν ὑπόνοιαν τρεῖς ἀνθρώπους λέγομεν γεγονέναι, ἕνα πνευματικόν, καὶ ἕνα ψυχικόν, καὶ ἕνα χοϊχόν; οὐχ οὕτως ἔχει, ἀλλὰ περὶ ἑνὸς ἀνθρώπου ἡ πᾶσα διήγησις" τὸ γὰρ «ποιήσομεν περὶ μέλλοντός ἐστιν᾽ τὸ δὲ «ἐποίησεν ὁ θεὸς τὸν ἄνθροώπον χοῦν ἀπὸ τῆς γῆς", ... ὥστε περὶ ἑνὸς ἀνθρώπου τοῦ αὐτοῦ ἡ διήγησις γίνεται τότε γὰρ λέγει γενέσθαι, νῦν δὲ ποιεῖ, καὶ τὸ πῶς ποιεῖ διηγεῖται.

eplasen ho theos ton anthrōpon choun apo tēs gēs.“ ti de esti touto? ara mē kata tēn tinōn hyponoian treis anthrōpous legomen gegonenai, hena pneumatikon, kai hena psychikon, kai hena choïchon? ouch houtōs echei, alla peri henos anthrōpou hē pasa diēgēsis" to gar «poiēsomen peri mellontos estin᾽ to de «epoiēsen ho theos ton anthroōpon choun apo tēs gēs", ... hōste peri henos anthrōpou tou autou hē diēgēsis ginetai tote gar legei genesthai, nyn de poiei, kai to pōs poiei diēgeitai.

[III. On Gen 2:7] “God formed the man, dust from the earth.” What does this mean? Do we say, as some suppose, that three human beings came to be, one spiritual, one psychic, and one earthy? It is not so; the whole narrative is about one human being. For “Let us make” refers to the future; but “God made the man, dust from the earth” … so that the narrative concerns one and the same human being. For at the first he says he is to come into being; but now he makes him, and narrates how he makes him.

Textual problem in this passage: see the notes.

Gen 2:7 (quotation, high confidence) · Gen 1:26 (allusion, high confidence)

Notes and citation

Summary: Genesis speaks of one human being, not of three kinds (spiritual, psychic, earthy) as some teach.

“Some suppose … three human beings”: the Valentinian division of humanity into spiritual, psychic, and earthy (compare Irenaeus, Against Heresies 1.5.5–6). A gap in the edition is marked “…”.

Extrabiblical texts: Irenaeus, Haer. 1.5.5 (Against Heresies; allusion)

Topics: Heresy

Cite (SBL): Hippolytus, Ben. 1.3 (Bonwetsch GCS 1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-3). (abbreviation not yet checked)

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1.4Bonwetsch GCS 1:52

Ταῦτα δὲ ἀνάγκην ἔχομεν διητῶν πολλῶν ἀνέλωμεν. τινὲς γὰρ βούλονται λέγειν εἰς τὸν οὐρανὸν εἶναι τὸν παράδεισον καὶ μὴ εἶναι ἐκ τῆς κτίσεως. ὁπότε τοίνυν ὁρῶνται οἱ ποταμοὶ ὑπὸ ὀφθαλμῶν ἐκπορευόμενοι ἐξ αὐτοῦ, ἐν οἷς καὶ σήμερόν ἔστι πάντας ἱστορεῖν τοὺς θέλοντας ὁρᾶν, ἄρα λογιζέσθω πᾶς, ὅτι οὐκ εἰς τὸν οὐρανόν, ἀλλ᾿ ὄντως ἐν τῇ χτίσει πεφύτευται. ἔστι δὲ τόπος ἀνατολῆς καὶ χωρίον ἐκλογῆς.

Tauta de anankēn echomen diētōn pollōn anelōmen. tines gar boulontai legein eis ton ouranon einai ton paradeison kai mē einai ek tēs ktiseōs. hopote toinyn horōntai hoi potamoi hypo ophthalmōn ekporeuomenoi ex autou, en hois kai sēmeron esti pantas historein tous thelontas horan, ara logizesthō pas, hoti ouk eis ton ouranon, all᾿ ontōs en tę̄ chtisei pephyteutai. esti de topos anatolēs kai chōrion eklogēs.

[IV. On Gen 2:8] These things we must take up because of the many who err. For some wish to say that paradise is in heaven and is not part of the creation. Since, then, the rivers are seen with the eyes flowing out of it, which even today all who wish may go and inquire into, let everyone reckon that it was planted not in heaven but truly in the creation. And it is a place of the east and a chosen region.

Gen 2:8 (allusion, high confidence) · Gen 2:10 (allusion, high confidence)

Notes and citation

Summary: Paradise was planted on earth, not in heaven, as the rivers flowing from it show.

Bonwetsch prints this fragment in two columns from two witnesses; the OCR ran them together. The repeated line from the second column and the incomplete second form are removed by logged corrections, and the remnant of the lemma (“… of Rome”) at the beginning likewise. The first words are uncertain in the OCR (“Ταῦτα δὲ ἀνάγκην ἔχομεν δι(ὰ) τῶν πολλῶν ἀνέλωμεν”) and are translated by sense.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected; apparatus, line number, or OCR debris run into the text; removed): Tatra δὲ → Ταῦτα δὲ; τινὲς γὰρ Τινὲς βούλονται λέγειν εἰς τὸν βούλονται λέγειν εἰς τὸν οὐρανὸν οὐρανὸν εἶναι → τινὲς γὰρ βούλονται λέγειν εἰς τὸν οὐρανὸν εἶναι; μης. → ; εἶναι τὸν παράδεισον καὶ μὴ εἶναι ἐκ τῆς κτίσεως. ὁπότε τοίνυν ὁρῶνται οἱ ποταμοὶ ὑπὸ τῶν ὀφθαλμῶν ἡμῶν ἐχπορευόμενοι ἐξ αὐτοῦ, ἐν οἷς καὶ σήμερόν ἐστι πάντας ἱστορεῖν τοὺς θέλοντας, ἄρα λογιζέσθω πᾶς, ὅτι οὐχ εἰς τὸν οὐρανόν, ἀλλ᾽ ὄντως ἐν τῇ κτίσει πεφύτευται. ἔστι δὲ τόπος ἀνατολῆς καὶ χωρίον ἐκ- → .

Cite (SBL): Hippolytus, Ben. 1.4 (Bonwetsch GCS 1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-4). (abbreviation not yet checked)

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1.5Bonwetsch GCS 1:53

ἐπισκόπου Ῥώμης καὶ μάρτυρος. υΦύλλα συκῆς ἐποίει ἑαυτῷ περιζώματα,, σύμβολα τῶν ἰδίων ἁμαρτημάτων. φύλλον γάρ συκῆς ἡνίχα ὧν τοῦ σώματος ἄψηται, χνησμονὴν παρέχει. αὗτος οὖν ἑαυτῷ προφῆτης τῶν μελλόντῶων ἔλεγχον τῆς παραβάσεως τὴν κνησμονὴν δείκνυσιν.

episkopou Rhōmēs kai martyros. yPhylla sykēs epoiei heautǭ perizōmata,, symbola tōn idiōn hamartēmatōn. phyllon gar sykēs hēnicha hōn tou sōmatos apsētai, chnēsmonēn parechei. hautos oun heautǭ prophētēs tōn mellontōōn elenchon tēs parabaseōs tēn knēsmonēn deiknysin.

[V. On Gen 3:7] [Of Hippolytus,] bishop of Rome and martyr. “He made for himself girdles of fig leaves”: symbols of his own sins. For a fig leaf, when it touches the body, causes itching. So he himself, as a prophet of what was to come, shows by the itching the reproof of his transgression.

Gen 3:7 (quotation, high confidence)

Notes and citation

Summary: Adam's fig-leaf girdle, which itches, symbolizes his sins and the reproof of his transgression.

Gen 3:7 is quoted in the singular (“he made for himself”).

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected; apparatus, line number, or OCR debris run into the text; removed): OUP ἑαυτῷ → οὖν ἑαυτῷ; x , > ς - ’ » ΟΎ. ΤΊ → .

Cite (SBL): Hippolytus, Ben. 1.5 (Bonwetsch GCS 1:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-5). (abbreviation not yet checked)

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1.6Bonwetsch GCS 1:53

εχραν γάρ σχέπην ἑποίει τῷ νεχρωθέντι διὰ τὴν ἁμαρτίαν. τῷ γὰρ νεχρὰ ἀμαρτηματα ἔχοντι περὶ τὸ σῶμα φθορὰν ἐσημαινε τὸ

echran gar schepēn hepoiei tǭ nechrōthenti dia tēn hamartian. tǭ gar nechra amartēmata echonti peri to sōma phthoran esēmaine to

[VI. On Gen 3:21] … for he made a dead covering for the one who had been made dead through sin. For to one who had dead sins about his body, it signified corruption …

Gen 3:21 (allusion, high confidence)

Notes and citation

Summary: The garments of skin, a dead covering, signified the corruption brought by sin.

The beginning and end of the fragment are cut off in the OCR text; the edition's apparatus that followed is removed by a logged correction.

Notes on the original text

Digital text corrected (apparatus, line number, or OCR debris run into the text; removed): IV. 5 καὶ «-Β ἢ ἄρα λογιζέσθω] ἀναλογιζέσθω Β 8 ὄντως Β, οὗτος B?2, ὄντος R μάρτυρος M! | ἐπισκόπου < BLT!P?PM! | Ῥώμης < BB?ILTIP? | καὶ μάρτυ16 Lemma << V | Ἱππολύτου] Ἱππολίτου P? | vor Ἱππολύτου + Τοῦ ἁγίου ἱερομάρτυρος Ml! | nach Ἱππολύτου + εἰς τὸ αὐτό V1V2V3MPM?P? ἐπισκόπου B?, < in IV. 8 δὲ τόπος ἀνατολῆς Phill. → .

Cite (SBL): Hippolytus, Ben. 1.6 (Bonwetsch GCS 1:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-6). (abbreviation not yet checked)

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1.8Bonwetsch GCS 1:55

Ἱππολύτου ἐπισκόπου Ῥώμης. Ὁ πρῶτος λαός, ὁ ἐκ περιτομῆς" ,,ἰσχύς μου καὶ ἀρχὴ τέκνων μου“, καθὼς ὑπέσχετο ὃ θεὸς «τῷ ᾿Αβραὰμ τὴν ἐπαγγελίαν καὶ τῷ σπέρματι αὐτοῦ." »σκληρὸς δὲ φέρεσθαι", ἐπειδὴ παρεσκληρύνθη ὁ λαὸς πρὸς τὴν ὑπακοὴν τοῦ θεοῦ. ,καὶ σκληρὸς αὐθαδης", ὅτι οὐ μόνον σκληρὸς πρὸς τὴν ὑπακοὴν τοῦ θεοῦ, ἀλλ᾽ ὅτι κεὰ «αὐθάδης ἐγένετο πρὸς τὸ χεῖρας ἐπιβαλεῖν τῷ κυρίφ. »ἐξύβρισας", ἐπειδὴ διὰ τοῦ κυοίου ἡμῶν Ἰησοῦ Χριστοῦ ἐξύβρισεν ὃ λαὺς τὸν πατέρα. μὴ ἐχκζέσῃς:" δὲ λέγει τὸ πνεῦμα παραχλητιχῶς, ἵνα μὴ τέλεον ἐχζέσας ὑπερχυθῇ, ἐλπίδα δὲ δοὺς αὐτῷ σωτηρίας᾽ τὸ γὰρ ἐκξέσαν καὶ ἐχκχυθὲν ἀπώλετο. »ἀνέβης γὰρ ἐπὶ τῆς κοίτης τοῦ πατρός σου" πρῶτον μὲν τὸ συμβὰν λέγει. ὅτι ἐπ᾽ , ἐσχάτων τῶν ἡμερῶν, μέλλει ὁ λαὸς ἐπιβουλεύειν τῇ κοίτῃ τοῦ πατρός, τουτέστι τῇ νύμφῃ ἐκκλησίᾳ, πρὸς τὸ βούλεσθαι αὐτὴν διαφθεῖραι" ὁπερ καὶ πράττει μέχρι καὶ τήμερον ἐπιβουλεύων αὐτῇ διὰ τῶν βλασφημιῶν.

Hippolytou episkopou Rhōmēs. Ho prōtos laos, ho ek peritomēs" ,,ischys mou kai archē teknōn mou“, kathōs hypescheto ho theos «tǭ ᾿Abraam tēn epangelian kai tǭ spermati autou." »sklēros de pheresthai", epeidē paresklērynthē ho laos pros tēn hypakoēn tou theou. ,kai sklēros authadēs", hoti ou monon sklēros pros tēn hypakoēn tou theou, all᾽ hoti kea «authadēs egeneto pros to cheiras epibalein tǭ kyriph. »exybrisas", epeidē dia tou kyoiou hēmōn Iēsou Christou exybrisen ho laus ton patera. mē echkzesę̄s:" de legei to pneuma parachlētichōs, hina mē teleon echzesas hyperchythę̄, elpida de dous autǭ sōtērias᾽ to gar ekxesan kai echkchythen apōleto. »anebēs gar epi tēs koitēs tou patros sou" prōton men to symban legei. hoti ep᾽ , eschatōn tōn hēmerōn, mellei ho laos epibouleuein tę̄ koitę̄ tou patros, toutesti tę̄ nymphę̄ ekklēsią, pros to boulesthai autēn diaphtheirai" hoper kai prattei mechri kai tēmeron epibouleuōn autę̄ dia tōn blasphēmiōn.

[VIII. On Gen 49:3–4] Of Hippolytus, bishop of Rome. The first people, that of the circumcision: “my strength and the beginning of my children,” as God promised the promise to Abraham and to his seed. “Hard to bear,” since the people was hardened against obedience to God. “And hard, self-willed,” because it was not only hard toward obedience to God but also became self-willed so as to lay hands on the Lord. “You have been insolent,” since through our Lord Jesus Christ the people insulted the Father. “Do not boil over,” the Spirit says by way of exhortation, so that it might not boil over completely and be poured out, but giving it hope of salvation; for what boils over and is poured out is lost. “For you went up on your father's bed”: first he tells what happened; then that in the last days the people will plot against the bed of the Father, that is, the bride, the church, wishing to corrupt her; which it does even to this day, plotting against her by its blasphemies.

Gen 49:3 (quotation, high confidence) · Gen 49:4 (quotation, high confidence) · Gal 3:16 (allusion, medium confidence)

Notes and citation

Summary: Reuben's blessing is read as a prophecy of the people of the circumcision, which hardened itself, laid hands on the Lord, and still plots against the church.

Interpretation of Israel as hostile to Christ and the church: the fragment's own view, translated as written.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): τέχνωον MOV → τέκνων μου; UVRAKONV → ὑπακοὴν; OTL οὐ μονον 10 σκληρὸς → ὅτι οὐ μόνον σκληρὸς; σοκηρίαρ᾽ → σωτηρίας᾽; ἀπό15 λετο → ἀπώλετο.

Cite (SBL): Hippolytus, Ben. 1.8 (Bonwetsch GCS 1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-8). (abbreviation not yet checked)

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1.9Bonwetsch GCS 1:56

ἐπειδήπερ ἐκ τοῦ Συμεὼν γραμματεῖς, ἐκ δὲ τοῦ Λευὶ ἱερεῖς. γραμματεῖς γὰρ καὶ ἱερεῖς „συνετέλεσαν ἀδικίαν ἐξ αἱρέσεως αὐτῶν“ μίαν γνώμην ἔχοντες ἀνεῖλον τὸν κύριον.

epeidēper ek tou Symeōn grammateis, ek de tou Leui hiereis. grammateis gar kai hiereis „synetelesan adikian ex haireseōs autōn“ mian gnōmēn echontes aneilon ton kyrion.

[IX. On Gen 49:5] … since from Simeon came the scribes and from Levi the priests. For the scribes and priests “accomplished injustice by their choice”: having one mind, they killed the Lord.

Gen 49:5 (quotation, high confidence)

Notes and citation

Summary: Simeon and Levi stand for the scribes and priests who together killed the Lord.

The beginning of the fragment is lost in the OCR text.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): ἱερεῖς. 5 γραμματεῖς → ἱερεῖς. γραμματεῖς; ωσυνετέλεσαν → „συνετέλεσαν.

Cite (SBL): Hippolytus, Ben. 1.9 (Bonwetsch GCS 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-9). (abbreviation not yet checked)

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1.10Bonwetsch GCS 1:56

Προανεφώνησε τὸ πνεῦμα τὴν ἀθέμιτον ,βουλὴν“ αὐτῶν προαγο-

Proanephōnēse to pneuma tēn athemiton ,boulēn“ autōn proago-

[X. On Gen 49:6a] The Spirit foretold their lawless “counsel,” proclaiming beforehand …

Gen 49:6 (allusion, high confidence)

Notes and citation

Summary: The Spirit foretold the lawless counsel of those who would plot against the Lord.

The fragment breaks off in the OCR text.

Cite (SBL): Hippolytus, Ben. 1.10 (Bonwetsch GCS 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-10). (abbreviation not yet checked)

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1.11Bonwetsch GCS 1:56

Ἱππολύτου Ῥώμης. Τοῦτο λέγει ἐπὶ τῇ συνελεύσει ᾗ μέλλουσι συνέρχεσθαι ἐπὶ τὸν κύριον. ὅτι δὲ ταύτην συνέλευσιν λέγει, δῆλόν ἐστιν ἡμῖν. ψάλλει γὰρ ὃ μακάριος Δαβὶδ ἄρχοντες συνήχθησαν κατὰ τοῦ κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. ἐπὶ ταύτην δὲ τὴν συνέλευσιν προηγόρευσε τὸ πνεῦμα λέγον „μὴ ἐρείσαι τὰ ἡπαταὰ μου, ρυσασθαι βουλόμενον αὐτούς, ὡς εἰ δυνατὸν μὴ γενέσθαι δι᾽ αὐτῶν τὸ μέλλον χαχόν.

Hippolytou Rhōmēs. Touto legei epi tę̄ syneleusei hę̄ mellousi synerchesthai epi ton kyrion. hoti de tautēn syneleusin legei, dēlon estin hēmin. psallei gar ho makarios Dabid archontes synēchthēsan kata tou kyriou kai kata tou Christou autou. epi tautēn de tēn syneleusin proēgoreuse to pneuma legon „mē ereisai ta hēpataa mou, rysasthai boulomenon autous, hōs ei dynaton mē genesthai di᾽ autōn to mellon chachon.

[XI. On Gen 49:6b] Of Hippolytus of Rome. This he says of the gathering at which they were to assemble against the Lord. That he means this gathering is clear to us; for the blessed David sings: “Rulers gathered together against the Lord and against his Christ.” Concerning this gathering the Spirit spoke beforehand, saying, “Let not my vitals contend,” wishing to rescue them, so that, if it were possible, the coming evil might not take place through them.

Gen 49:6 (quotation, high confidence) · Ps 2:2 (quotation, high confidence)

Notes and citation

Summary: Jacob's words about the assembly refer to the gathering against Christ foretold in Psalm 2.

“Let not my vitals contend” (μὴ ἐρίσαι τὰ ἥπατά μου): the LXX of Gen 49:6, printed here as ἐρείσαι.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): συνελεύσει 1) μέλλουσι → συνελεύσει ᾗ μέλλουσι; προηγό4 - ΄ ΑΙ ΡΣ , \ Cr 4 Ida ς», ' » ἡ ρευσε → προηγόρευσε; „UN ἑρείσαι → „μὴ ἐρείσαι; βουλο3 ’ ς \ \ ,’ > > - ‘ ΓΞ , μενον → βουλόμενον; ὡς EL δυνατὸν → ὡς εἰ δυνατὸν; ÖL αὐτῶν → δι᾽ αὐτῶν.

Cite (SBL): Hippolytus, Ben. 1.11 (Bonwetsch GCS 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-11). (abbreviation not yet checked)

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1.12Bonwetsch GCS 1:57

Τουτέστιν ὅτι ἐν τῇ ὀργῇ αὐτῶν »ἀπέχτειναν“ τοὺς προφήτας. »“4πέκτειναν“ μὲν τοὺς ἀνθρώπους, ἐνευροκόπησαν δὲ ταῦρον“, ὅτι, ταῦρον’ ἰσχυρὸν τὸν Χριστὸν λέγει. ,.ἐνευροκόπησαν“. δέ, ἐπειδὴ ἐν τῷ ξύλῳ πεπηγότος αὐτοῦ διέτρησαν τὰ νεῦρα.

Toutestin hoti en tę̄ orgę̄ autōn »apechteinan“ tous prophētas. »“4pekteinan“ men tous anthrōpous, eneurokopēsan de tauron“, hoti, tauron’ ischyron ton Christon legei. ,.eneurokopēsan“. de, epeidē en tǭ xylǭ pepēgotos autou dietrēsan ta neura.

[XII. On Gen 49:6c] That is, in their anger they “killed” the prophets. [Another form of this fragment, printed by Bonwetsch in small type:] [XII–XIII, another form] “They killed” men, “and hamstrung a bull”: he calls Christ a strong bull. “They hamstrung,” since, when he was fixed to the tree, they pierced his sinews.

Gen 49:6 (allusion, high confidence) · Gen 49:6 (quotation, high confidence)

Notes and citation

Summary: “In their anger they killed men” refers to the killing of the prophets.

Bonwetsch prints this shorter form of fragments XII–XIII (from the catena manuscripts) in small type under the heading “XII. XIII.”

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): ταῦ(ς γεν X \ X , 2 ΜΙΝ. a. , 3 > - “-. " ρον’ → ταῦρον’.

Cite (SBL): Hippolytus, Ben. 1.12 (Bonwetsch GCS 1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-12). (abbreviation not yet checked)

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1.13Bonwetsch GCS 1:57

Τοῦ αὐτοῦ (ἃ. h. Ἱππολύτου). Φανερὸν ἡμῖν γίνεται, ὅτι ἐπειδὴ ἀπὸ τῶν πονηρῶν ἐπιθυμιῶν ἐπέστρεφεν αὐτοὺς ὁ σωτήρ, ἀνεῖλον αὐτόν. οὗτος γὰρ ἣν ὃ »ταῦρος" ὃ ἰσχυρός, αὕτη οὖν ἡ „ἐπιθυμία“ ἡ πονηρά" »ἐνευροκόπησαν“ δέ, ἐπειδήπερ ἐν τῷ ξύλῳ πεπηγότος αὐτοῦ διέτρησαν τὰ νεῦρα.

Tou autou (ha. h. Hippolytou). Phaneron hēmin ginetai, hoti epeidē apo tōn ponērōn epithymiōn epestrephen autous ho sōtēr, aneilon auton. houtos gar hēn ho »tauros" ho ischyros, hautē oun hē „epithymia“ hē ponēra" »eneurokopēsan“ de, epeidēper en tǭ xylǭ pepēgotos autou dietrēsan ta neura.

[XIII. On Gen 49:6d] Of the same (that is, Hippolytus). It becomes clear to us that, because the Savior was turning them from their evil desires, they killed him. For he was the strong “bull”; this, then, is the evil “desire”; and “they hamstrung” him, since, when he was fixed to the tree, they pierced his sinews.

Gen 49:6 (allusion, high confidence)

Notes and citation

Summary: The bull hamstrung in Jacob's blessing is Christ, killed by those he turned from evil desires and nailed to the cross.

“(That is, Hippolytus)” is the editor's explanation of the lemma.
LXX Gen 49:6: “in their desire they hamstrung a bull.”

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): „Erd una“ → „ἐπιθυμία“.

Cite (SBL): Hippolytus, Ben. 1.13 (Bonwetsch GCS 1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-13). (abbreviation not yet checked)

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1.14Bonwetsch GCS 1:57

πνεῦμα καταρᾶται οὐ παντὶ τῷ λαῷ, ἀλλὰ τοῖς ἐπισυστᾶσιν ἐπ᾽ αὐτόν.Τοῦτο δῆλον, ὅτι καὶ ἕως τῆς σήμερον ἡμέρας „N μῆνις αὐτῶν

pneuma kataratai ou panti tǭ laǭ, alla tois episystasin ep᾽ auton.Touto dēlon, hoti kai heōs tēs sēmeron hēmeras „N mēnis autōn

[XIV. On Gen 49:7a] The Spirit curses not the whole people, but those who rose up together against him.

[XV] This is clear, that even to this day “their wrath” …

Gen 49:7 (allusion, high confidence)

Notes and citation

Summary: The curse of Simeon and Levi falls not on the whole people but on those who rose against Christ.

Fragment XV begins at the end of this reference; its heading and the rest of its text are lost in the OCR. The edition's apparatus between the two fragments is removed by a logged correction.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected; apparatus, line number, or OCR debris run into the text; removed): ἐπισυστῶᾶσιν 15 ἐπ᾽ → ἐπισυστᾶσιν ἐπ᾽; ΧΙ. 1 nach πνεῦμα + τὸ ἅγιον B2Mcasp | λέγον] λέγειν BB2, λέγων ΤΡ. H | ἐρείσαι τὰ] ἐρείσαιτε TMM? | ἥπατα] ὕπατα H | δύσασθαι bis κακόν Schluss “Ἵππολίτου B? 6 Φανερὸν ἡμῖν γίνεται ὅτι << B?Mcasp | nach ἐπειδὴ + δὲ B | 7 ἐπέστρεφεν αὐτοὺς] αὐτοὺς ἐπέστρεφεν Β ὃ σωτήρ << B | S zweites ἡ <B - - ς = \ → .

Cite (SBL): Hippolytus, Ben. 1.14 (Bonwetsch GCS 1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-14). (abbreviation not yet checked)

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1.16Bonwetsch GCS 1:58

Σαφῶς ἐπιστάμεθα, ὅτι »Ἱσραήλ' ἐ ἔστιν ἄνθρωπος ὁρῶν τὸν θεόν. τοῦτο οὐν λέγει, ὅτι ἄλλοι »τὸν θεὸν ὄψονται“, καὶ οὐχ αὐτοί. τὸ δὲ „διασπερῶ αὐτοὺς ἐν Ἰσραήλ“, ὅτι διασπαρήσονται εἰς πάντα τὰ ἔθνη τὰ ὁρῶντα τὸν θεόν.

Saphōs epistametha, hoti »Hisraēl' e estin anthrōpos horōn ton theon. touto oun legei, hoti alloi »ton theon opsontai“, kai ouch autoi. to de „diasperō autous en Israēl“, hoti diasparēsontai eis panta ta ethnē ta horōnta ton theon.

[XVI. On Gen 49:7b] We know clearly that “Israel” is a man who sees God. So he says this: that others “will see God,” and not they. And “I will scatter them in Israel”: that they will be scattered among all the nations that see God.

Gen 49:7 (quotation, high confidence)

Notes and citation

Summary: “Israel” means one who sees God; the people who rejected him will be scattered among the nations that see God.

“Israel … a man who sees God”: the traditional etymology (compare Philo, On the Change of Names 81).

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): θέεο». → θεόν.; ὑψονται“ → ὄψονται“; οδιασπερῷῶ → „διασπερῶ.

Cite (SBL): Hippolytus, Ben. 1.16 (Bonwetsch GCS 1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-16). (abbreviation not yet checked)

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1.17Bonwetsch GCS 1:58

»Ἐχθροὺς" λέγει, καθώς φησιν ὃ πατὴρ αὐτοῦ ,κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.“ „Ἐχθροὶ" γάρ εἰσιν οἱ διώξαντες αὐτὸν καὶ ἕως τῆς σήμερον διώκοντες. τὸ δὲ "αἱ χεῖρές σου" τουτέστιν ἡ ἰσχύς σου. τὸ δὲ ,ἐπὶ νώτου τῶν ἐχθρῶν σου“, ὅτι κἂν ἀποφύγοωσιν αὐτόν, ἐπ᾽ ἐσχάτον τῶν καιρῶν ἐξομολογήσεται αὐτῷ ὁ λαός. οὕτοι γάρ εἰσιν οἱ υἱοὶ τοῦ πατρὸς αὐτοῦ, χαθὼς λέγει διὰ Ἡσαΐου τοῦ προφήτου ,„υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ μὲ ἠθέτησαν."

»Echthrous" legei, kathōs phēsin ho patēr autou ,kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou.“ „Echthroi" gar eisin hoi diōxantes auton kai heōs tēs sēmeron diōkontes. to de "hai cheires sou" toutestin hē ischys sou. to de ,epi nōtou tōn echthrōn sou“, hoti kan apophygoōsin auton, ep᾽ eschaton tōn kairōn exomologēsetai autǭ ho laos. houtoi gar eisin hoi huioi tou patros autou, chathōs legei dia Hēsaïou tou prophētou ,„huious egennēsa kai hypsōsa, autoi de me ēthetēsan."

[XVII. On Gen 49:8b] He says “enemies,” as his Father says: “Sit at my right hand until I make your enemies a footstool for your feet.” For the “enemies” are those who persecuted him and persecute him to this day. And “your hands,” that is, your strength. And “on the back of your enemies,” that even if they flee from him, at the end of the times the people will confess him. For these are the sons of his father, as he says through Isaiah the prophet: “I have begotten and exalted sons, but they have rejected me.”

Gen 49:8 (quotation, high confidence) · Ps 110:1 (109:1 LXX) (quotation, high confidence) · Isa 1:2 (quotation, high confidence)

Notes and citation

Summary: Judah's hand on the neck of his enemies foretells Christ's victory over his persecutors and the final confession of the people.

Ps 110:1 (LXX 109:1) and Isa 1:2 are quoted.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): ud os φῆσιν → καθώς φησιν; „EXθροὺ" γάρ → „Ἐχθροὶ" γάρ; ,ευὐοὺς → ,„υἱοὺς.

Cite (SBL): Hippolytus, Ben. 1.17 (Bonwetsch GCS 1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-17). (abbreviation not yet checked)

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1.18Bonwetsch GCS 1:59

Ἐμφαίνων τὸ κατὰ σάρχα τοῦ κυρίου ἡμῶν, ὅτι ἐξ ἁγίου πνεύματος καὶ ἐκ Μαρίας ἐγεννήθη. λέγει γὰρ καὶ ἐν ἄλλῃ γραφῇ" „καὶ ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ καὶ ἀνθος ἐκ τῆς ῥίζης ἀναβήσεται"

Emphainōn to kata sarcha tou kyriou hēmōn, hoti ex hagiou pneumatos kai ek Marias egennēthē. legei gar kai en allę̄ graphę̄" „kai exeleusetai rhabdos ek tēs rhizēs Iessai kai anthos ek tēs rhizēs anabēsetai"

[XVIII. On Gen 49:9a] … showing the descent of our Lord according to the flesh, that he was born of the Holy Spirit and of Mary. For it says also in another scripture: “And a rod shall come forth from the root of Jesse, and a flower shall come up from the root.”

Gen 49:9 (allusion, high confidence) · Isa 11:1 (quotation, high confidence)

Notes and citation

Summary: Judah's lion's whelp “from a shoot” foretells Christ's birth according to the flesh from the Spirit and Mary.

Isa 11:1 is quoted.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): Βμφαίνων → Ἐμφαίνων; OTL ἐξ αγίου πνεὺ-ῪῬ ͵ , 2 ’ , \ » 2 Yan - \ ματος καὶ ἐκ διαρίας → ὅτι ἐξ ἁγίου πνεύματος καὶ ἐκ Μαρίας; „Aal ἐξελεύσεται → „καὶ ἐξελεύσεται; δίζης → ῥίζης; ἀναβή5 σεται → ἀναβήσεται.

Cite (SBL): Hippolytus, Ben. 1.18 (Bonwetsch GCS 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-18). (abbreviation not yet checked)

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1.19Bonwetsch GCS 1:59

Τοῦτό φησι δηλῶν πατέρα καὶ κύριον.

Touto phēsi dēlōn patera kai kyrion.

[XIX. On Gen 49:9c] He says this to show Father and Lord.

Gen 49:9 (allusion, high confidence)

Notes and citation

Summary: This part of Judah's blessing points to the Father and the Lord.

Cite (SBL): Hippolytus, Ben. 1.19 (Bonwetsch GCS 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-19). (abbreviation not yet checked)

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1.20Bonwetsch GCS 1:59

Τουτέστιν ὁ πατὴρ ἐν τῷ υἱῷ καὶ ὁ υἱὸς ἐν τῷ πατρί. ,„τίς ἐγερεῖ αὐτόν“; τίς ἄλλος ἢ αὐτὸς ἑαυτόν;

Toutestin ho patēr en tǭ huiǭ kai ho huios en tǭ patri. ,„tis egerei auton“? tis allos ē autos heauton?

[XX. On Gen 49:9cd] That is, the Father in the Son and the Son in the Father. “Who will rouse him?” Who else but he himself raises himself?

Gen 49:9 (quotation, high confidence) · John 14:10 (allusion, medium confidence) · John 10:18 (allusion, low confidence)

Notes and citation

Summary: “Who will rouse him?” means that Christ, who is in the Father, raised himself.

Compare John 14:10–11 and John 10:18.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): ,.τίς a Ci ἢ, - ») ὮΝ ΡΟΝ πὰ 10 ἐγερεῖ → ,„τίς ἐγερεῖ.

Topics: Christology

Cite (SBL): Hippolytus, Ben. 1.20 (Bonwetsch GCS 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-20). (abbreviation not yet checked)

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1.21Bonwetsch GCS 1:59

Δῆλον ὅτε ,οὐκ ἐκλείψει“ τὸ σπέρμα τὸ ἅγιον πρὸ τοῦ γεννηθῆναι τὸν κύριον ἡμῶν, τουτέστιν μέχρι τῆς ἐλεύσεως τοῦ κυρίου. δεῖ τοὺς ἡγουμένους τοῦ λαοῦ ἁγίους παραμεῖνει ἕως γεννηθῇ ὁ κύριος" μετὰ ταῦτα γὰρ οὐδεὶς ἔσται ,,ἡγούμενος“ τοῦ λαοῦ.

Dēlon hote ,ouk ekleipsei“ to sperma to hagion pro tou gennēthēnai ton kyrion hēmōn, toutestin mechri tēs eleuseōs tou kyriou. dei tous hēgoumenous tou laou hagious parameinei heōs gennēthę̄ ho kyrios" meta tauta gar oudeis estai ,,hēgoumenos“ tou laou.

[XXI. On Gen 49:10] It is clear that the holy seed “shall not fail” before our Lord is born, that is, until the coming of the Lord. The holy rulers of the people must remain until the Lord is born; for after this there will be no “ruler” of the people.

Gen 49:10 (quotation, high confidence)

Notes and citation

Summary: The rulers from Judah would not fail until Christ was born; after him the people has no ruler.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): (δ᾽ κύριος" μετὰ 15 ταῦτα → ὁ κύριος" μετὰ ταῦτα.

Cite (SBL): Hippolytus, Ben. 1.21 (Bonwetsch GCS 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-21). (abbreviation not yet checked)

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1.22Bonwetsch GCS 1:59

Καθῶὼς λέγει αὐτὸς ὁ κύριος ἡμῶν „ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή.“ πῶλον δὲ τὴν ἐξ ἐθνῶν κλῆσιν λέγει" ἀδάμαστος γὰρ καὶ ἀχαλιναγώγητός ἐστιν ὁ πῶλος. τοῦτο δὲ ἡ μὲν ἡμῶν (κλῆσις) πρὸ τῆς ἐλεύσεως τοῦ κυρίου ἡμῶν, τὸ δὲ δεσμεύων“ δηλοῖ τὸ προσηρτῆσθαι τῷ κυρίῳ ἡμῶν.

Kathōōs legei autos ho kyrios hēmōn „egō eimi hē ampelos hē alēthinē.“ pōlon de tēn ex ethnōn klēsin legei" adamastos gar kai achalinagōgētos estin ho pōlos. touto de hē men hēmōn (klēsis) pro tēs eleuseōs tou kyriou hēmōn, to de desmeuōn“ dēloi to prosērtēsthai tǭ kyriǭ hēmōn.

[XXII. On Gen 49:11a] As our Lord himself says: “I am the true vine.” And by the “colt” he means the calling from the Gentiles; for the colt is untamed and unbridled. This was our calling before the coming of our Lord; and “binding” signifies being joined to our Lord.

Gen 49:11 (allusion, high confidence) · John 15:1 (quotation, high confidence)

Notes and citation

Summary: The vine is Christ and the colt bound to it is the calling of the Gentiles, joined to the Lord.

John 15:1 is quoted. The edition's apparatus at the end, run into the text, is removed by a logged correction.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected; apparatus, line number, or OCR debris run into the text; removed): „EYO ElUL ἢ ἄμπελος ἢ ἀληθινή. 4“ → „ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή.“; πρὸ 20 τῆς → πρὸ τῆς; XIX. B2Bl. 259r | 6 Ἱππολύτου] Ἱππολίτου B? Ἰούδα φυ(λὴ) τοῦ παντὸς ἔθνους ἡγουμένη B | γενηθῆναι B | 18 δεῖ τοὺς] δεῖττους Β ἡμεῖς Β → .

Cite (SBL): Hippolytus, Ben. 1.22 (Bonwetsch GCS 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-22). (abbreviation not yet checked)

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1.23Bonwetsch GCS 1:60

καὶ ἄλλον πῶλον“, τὴν ἐκ περιτομῆς κλῆσιν, „ὄνον“ δὲ μίαν, δηλῶν ἡμῖν, ὅτι ἐχ μιᾶς ὄνου", τουτέστιν ἐκ μιᾶς πίστεως οἱ δύο πῶλοι" ὅπερ ἐστὶν αἱ δύο κλήσεις" καὶ τὸν μὲν »πῶλον" προσδεδέσθαι ἐν τῇ ἀμπέλῳ“, τὸν δὲ ἕτερον ἐν τῇ ἕλικι΄. ὅπερ ὑπολαμβάνομεν. τὴν μὲν ἐξ ἐθνῶν κλῆσιν προσδεδέσθαι τῷ κυρίῳ, τὴν δὲ ἐκ περιτομῆς τῇ τοῦ νόμου παλαιότητι.

kai allon pōlon“, tēn ek peritomēs klēsin, „onon“ de mian, dēlōn hēmin, hoti ech mias onou", toutestin ek mias pisteōs hoi dyo pōloi" hoper estin hai dyo klēseis" kai ton men »pōlon" prosdedesthai en tę̄ ampelǭ“, ton de heteron en tę̄ heliki΄. hoper hypolambanomen. tēn men ex ethnōn klēsin prosdedesthai tǭ kyriǭ, tēn de ek peritomēs tę̄ tou nomou palaiotēti.

[XXIII. On Gen 49:11b] “And another colt,” the calling from the circumcision; but the “ass” is one, showing us that from one “ass,” that is, from one faith, come the two colts, which are the two callings; and that the one “colt” is bound “to the vine,” the other “to the tendril.” We take this to mean that the calling from the Gentiles is bound to the Lord, and that from the circumcision to the oldness of the law.

Gen 49:11 (quotation, high confidence)

Notes and citation

Summary: The two colts are the callings of Gentiles and Jews from one faith, the one bound to the Lord, the other to the old law.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): »ῦνον“ → „ὄνον“; οὕνου" → ὄνου"; οἵ 000 πῶλοι → οἱ δύο πῶλοι; χεὶ τὸν → καὶ τὸν.

Cite (SBL): Hippolytus, Ben. 1.23 (Bonwetsch GCS 1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-23). (abbreviation not yet checked)

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1.24Bonwetsch GCS 1:60

Τουτέστι διὰ τοῦ ἁγίου πνεύματος καὶ τοῦ λόγου τῆς ἀληθείας χαθαριεῖ τὴν σάρκα, ὅπερ ἐμφαίνει. τὴν στολήν". καὶ ἐν αἵματι σταφυλῆς θλιβείσης καὶ ἀνιείσης αἷμα, ὅπερ ἐστὶν ἡ σάρξ τοῦ κυρίου, ἥτις πᾶσαν τὴν ἐξ ἐθνῶν κλῆσιν καθαρίζει.

Toutesti dia tou hagiou pneumatos kai tou logou tēs alētheias chathariei tēn sarka, hoper emphainei. tēn stolēn". kai en haimati staphylēs thlibeisēs kai anieisēs haima, hoper estin hē sarx tou kyriou, hētis pasan tēn ex ethnōn klēsin katharizei.

[XXIV. On Gen 49:11cd] That is, through the Holy Spirit and the word of truth he will cleanse the flesh, which “the robe” signifies. And “in the blood of the grape”: of the grape that was pressed and gave forth blood, which is the flesh of the Lord, which cleanses the whole calling from the Gentiles.

Gen 49:11 (quotation, high confidence)

Notes and citation

Summary: The robe washed in the blood of the grape is the flesh cleansed by the Spirit and by the Lord's own flesh and blood.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): εὕματι σταφυλῆς OA εβείσης → αἵματι σταφυλῆς θλιβείσης.

Topics: Eucharist

Cite (SBL): Hippolytus, Ben. 1.24 (Bonwetsch GCS 1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-24). (abbreviation not yet checked)

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1.25Bonwetsch GCS 1:61

Τουτέστε φαιδροὶ „οἱ ὀφθαλμοὶ αὐτοῦ“, καὶ ἀπὸ τοῦ λόγου τῆς ἀληθείας. ἐπιβλέπουσι γὰρ ἐπὶ πάντας τοὺς πιστεύσαντας εἰς αὐτόν.

Touteste phaidroi „hoi ophthalmoi autou“, kai apo tou logou tēs alētheias. epiblepousi gar epi pantas tous pisteusantas eis auton.

[XXV. On Gen 49:12a] That is, “his eyes” are bright, and from the word of truth; for they look upon all who have believed in him.

Gen 49:12 (allusion, high confidence)

Notes and citation

Summary: Christ's bright eyes look upon all who believe in him.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): „ol οὀφθαλμοὶ → „οἱ ὀφθαλμοὶ; τῆς 2 ΄ \ N , \ ἀληθείας → τῆς ἀληθείας.

Cite (SBL): Hippolytus, Ben. 1.25 (Bonwetsch GCS 1:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-25). (abbreviation not yet checked)

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1.26Bonwetsch GCS 1:61

Καὶ τὸ ,,λευχοὶ οὗ ὁδοντες αὐτοῦ ἢ γαλα΄ λαμβάνομεν, ὅτι τὰ ῥήματα αὐτοῦ φωτειγνὰ γίνονται τοῖς πιστεύουσι δι᾽ αὐτοῦ.

Kai to ,,leuchoi hou hodontes autou ē gala΄ lambanomen, hoti ta rhēmata autou phōteigna ginontai tois pisteuousi di᾽ autou.

[XXVI. On Gen 49:12b] And “his teeth white as milk” we take to mean that his words become full of light to those who believe through him.

Gen 49:12 (quotation, high confidence)

Notes and citation

Summary: Christ's white teeth are his words, which give light to believers.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): OTL τὰ ᾿ 3 - \ ΠΣ , 2 > π᾿ ῥήματα → ὅτι τὰ ῥήματα; dl αὐτοῦ → δι᾽ αὐτοῦ.

Cite (SBL): Hippolytus, Ben. 1.26 (Bonwetsch GCS 1:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-26). (abbreviation not yet checked)

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1.27Bonwetsch GCS 1:61

Δηλοῖ καὶ τοῦτο τὴν ἐξ ἐθνῶν κλῆσιν, ὅτι εἰς πᾶσαν τὴν γῆν καὶ τὴν θάλασσαν ἐξελεύσεται ἡ χάρις τοῦ Χριστοῦ" λέγει γὰρ „καὶ παρ᾽ ὅρμον πλοίων καὶ παρατενεῖ ἕως Σιδῶνος.“ ὅτι δὲ εἰς τὴν ἐξ ἐθνῶν κλῆσιν τοῦτο προκηρύσσει, δηλοῦται ἐν τῷ εὐαγγελίῳ ἡμῖν „γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ, ὁδὸν θαλάσσης πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν, ὁ λαὸς ὁ καθήμενος ἐν σκότει εἶδε φῶς μέγα καὶ τὰ ἕξῆς.

Dēloi kai touto tēn ex ethnōn klēsin, hoti eis pasan tēn gēn kai tēn thalassan exeleusetai hē charis tou Christou" legei gar „kai par᾽ hormon ploiōn kai paratenei heōs Sidōnos.“ hoti de eis tēn ex ethnōn klēsin touto prokēryssei, dēloutai en tǭ euangeliǭ hēmin „gē Zaboulōn kai gē Nephthaleim, hodon thalassēs peran tou Iordanou, Galilaia tōn ethnōn, ho laos ho kathēmenos en skotei eide phōs mega kai ta hexēs.

[XXVII. On Gen 49:13] This too shows the calling from the Gentiles, that the grace of Christ will go out into all the earth and the sea. For it says: “And he will be by a harbor of ships, and will stretch as far as Sidon.” That this proclaims beforehand the calling from the Gentiles is shown to us in the Gospel: “Land of Zebulun and land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles: the people that sat in darkness saw a great light,” and so on.

Gen 49:13 (quotation, high confidence) · Matt 4:15 (quotation, high confidence) · Matt 4:16 (quotation, high confidence)

Notes and citation

Summary: Zebulun by the sea foretells the spread of Christ's grace to the Gentiles, as the Gospel says of Galilee of the Gentiles.

Matt 4:15–16 (from Isa 9:1–2) is quoted.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected; apparatus, line number, or OCR debris run into the text; removed): „Aal παρ 09U0V πλοίων → „καὶ παρ᾽ ὅρμον πλοίων; ἡμῖν - ΡΝ < - ᾿ ς α - .γῆ → ἡμῖν „γῆ; Ἰορθδά’ - > - ς \ ς ’, 2 ’ 5 - , a“ γου → Ἰορδάνου; εθνῶν, 0 λαὸς 0 XAÖNUEPOS → ἐθνῶν, ὁ λαὸς ὁ καθήμενος; x ’ ς ’ - ΄ ἢΦΞ αἰ \ \ → .

Cite (SBL): Hippolytus, Ben. 1.27 (Bonwetsch GCS 1:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-27). (abbreviation not yet checked)

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1.28Bonwetsch GCS 1:62

Τοῦτο λαμβάνομεν εἰς τύπον τῶν ἀποστόλων, ὅτι καταλιπόντες τὴν ἐκ νόμου πολιτείαν καὶ „ἐπιθυμήσαντες τὸ καλὸν“ ἠκολούθησαν τῇ τοῦ κυρίου διδασκαλίᾳ.

Touto lambanomen eis typon tōn apostolōn, hoti katalipontes tēn ek nomou politeian kai „epithymēsantes to kalon“ ēkolouthēsan tę̄ tou kyriou didaskalią.

[XXVIII. On Gen 49:14a] This we take as a type of the apostles, that, leaving the way of life under the law and “desiring what is good,” they followed the teaching of the Lord.

Gen 49:14 (allusion, high confidence)

Notes and citation

Summary: Issachar, who “desired what is good,” is a type of the apostles who left the law to follow the Lord.

LXX Gen 49:14: “Issachar desired what is good.”

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): „ERLÖVUNGAPTES → „ἐπιθυμήσαντες.

Cite (SBL): Hippolytus, Ben. 1.28 (Bonwetsch GCS 1:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-28). (abbreviation not yet checked)

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1.29Bonwetsch GCS 1:62

Ἐπειδὴ οἱ τὰς ἐντολὰς φυλάσσοντες, οὐκ ἀποταξάμενοι τοῖς νομικοῖς διατάγμασιν, ,ἐπαναπαύονται" καὶ ἐπ᾿ αὐτοῖς καὶ ἐπὶ τῇ τοῦ κυρίου ἡμῶν διδασκαλίᾳ, ὅπερ ἐστὶν „ἀνὰ μέσον τῶν κλήρων" καθὼς ὁ κύριος λέγει ,,οὐκ ἦλθον. καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας ἀλλὰ πληρῶσαι.“ καὶ γὰρ ὃ κύριος ἡμῶν ἐν τῷ τὰς ἐντολὰς. φυλάσσειν οὐ καταλύει τὸν νομὸν καὶ τοὺς προφήτας, ἀλλὰ πληροῖ, καθῶς ἐν εὐαγγελίοις φησίν.

Epeidē hoi tas entolas phylassontes, ouk apotaxamenoi tois nomikois diatagmasin, ,epanapauontai" kai ep᾿ autois kai epi tę̄ tou kyriou hēmōn didaskalią, hoper estin „ana meson tōn klērōn" kathōs ho kyrios legei ,,ouk ēlthon. katalysai ton nomon ē tous prophētas alla plērōsai.“ kai gar ho kyrios hēmōn en tǭ tas entolas. phylassein ou katalyei ton nomon kai tous prophētas, alla plēroi, kathōs en euangeliois phēsin.

[XXIX. On Gen 49:14b] Since those who keep the commandments, without renouncing the ordinances of the law, “rest” both on them and on the teaching of our Lord, which is “between the lots”; as the Lord says, “I did not come to abolish the law or the prophets, but to fulfill.” For our Lord, in keeping the commandments, does not abolish the law and the prophets but fulfills them, as he says in the Gospels.

Gen 49:14 (quotation, high confidence) · Matt 5:17 (quotation, high confidence)

Notes and citation

Summary: Resting “between the lots” means holding both the law and the Lord's teaching, as Christ fulfills the law and the prophets.

Matt 5:17 is quoted.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): „Ava μέσον → „ἀνὰ μέσον; " f καθὼς → " καθὼς; προφήτας 5 ἀλλὰ → προφήτας ἀλλὰ.

Cite (SBL): Hippolytus, Ben. 1.29 (Bonwetsch GCS 1:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-29). (abbreviation not yet checked)

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1.30Bonwetsch GCS 1:63

Τῶν ἀφορισθέντων αὐτῷ ἐν μέρει κληρονομίας καὶ κτήσεως τόπον γῆς.

Tōn aphoristhentōn autǭ en merei klēronomias kai ktēseōs topon gēs.

[XXX. On Gen 49:14c] … of those set apart for him as a portion of inheritance and possession, a place of land.

Gen 49:14 (allusion, high confidence)

Notes and citation

Summary: The “lots” are the portions of land assigned as inheritance.

The beginning of the fragment is lost in the OCR text.

Cite (SBL): Hippolytus, Ben. 1.30 (Bonwetsch GCS 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-30). (abbreviation not yet checked)

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1.31Bonwetsch GCS 1:63

Τουτέστι τὴν διδασκαλίαν τοῦ κυρίου. ,,ἀναπαῦυσις γὰρ αὕτη καλή“, καθὼς καὶ αὐτὸς λέγει, δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι“ καὶ τὰ ἕξῆς.

Toutesti tēn didaskalian tou kyriou. ,,anapauysis gar hautē kalē“, kathōs kai autos legei, deute pros me pantes hoi kopiōntes kai pephortismenoi“ kai ta hexēs.

[XXXI. On Gen 49:15a] That is, the teaching of the Lord. “For it is a good rest,” as he himself says: “Come to me, all who labor and are heavy laden,” and so on.

Gen 49:15 (quotation, high confidence) · Matt 11:28 (quotation, high confidence)

Notes and citation

Summary: The good rest Issachar saw is the Lord's teaching, which gives rest to the weary.

Matt 11:28 is quoted.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): Ἰουτέστι → Τουτέστι; αὐτὴ αἱ ζῶ» x A πὶ ’ , - » καλή“ → αὕτη καλή“.

Cite (SBL): Hippolytus, Ben. 1.31 (Bonwetsch GCS 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-31). (abbreviation not yet checked)

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1.32Bonwetsch GCS 1:63

Ὅπερ ἐστὶν ἢ σὰρξ τοῦ κυρίου ἡμῶν ἢ ,πίων“, τουτέστιν ἢ λιπαρᾶ. αὕτη γὰρ „N δέουσα γάλα καὶ μέλι".

Hoper estin ē sarx tou kyriou hēmōn ē ,piōn“, toutestin ē lipara. hautē gar „N deousa gala kai meli".

[XXXII. On Gen 49:15b] Which is the flesh of our Lord, the “rich” land, that is, the fertile; for this is the land “flowing with milk and honey.”

Gen 49:15 (allusion, high confidence) · Exod 3:8 (allusion, medium confidence)

Notes and citation

Summary: The rich land is the Lord's flesh, the true land flowing with milk and honey.

“Flowing with milk and honey”: Exod 3:8 and elsewhere.

Cite (SBL): Hippolytus, Ben. 1.32 (Bonwetsch GCS 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-32). (abbreviation not yet checked)

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1.33Bonwetsch GCS 1:63

Ὅπερ ἐποίησαν οἱ ἀπόστολοι. λαβόντες γὰρ τὴν δύναμιν παρὰ θεοῦ καὶ ὑποθέντες ἑαυτοὺς εἰς τὸ πονεῖν. ἐγενήθησαν γεωργοὶ τοῦ κυρίου. ἐργασάμενοι τὴν γῆν. τουτέστι τὴν ἀνθρωπότητα διὰ τοῦ κηρύγματος τοῦ κυρίου ἡμῶν.

Hoper epoiēsan hoi apostoloi. labontes gar tēn dynamin para theou kai hypothentes heautous eis to ponein. egenēthēsan geōrgoi tou kyriou. ergasamenoi tēn gēn. toutesti tēn anthrōpotēta dia tou kērygmatos tou kyriou hēmōn.

[XXXIII. On Gen 49:15cd] Which the apostles did. For, receiving power from God and submitting themselves to toil, they became the Lord's farmers, working the earth, that is, humanity, through the preaching of our Lord.

Gen 49:15 (allusion, high confidence)

Notes and citation

Summary: Issachar bending his shoulder to toil is a type of the apostles, who cultivated humanity by preaching.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): παρὰ - κ᾿ « ᾿ ς \ > 1 5» > ’ " "ἐς - θεοῦ καὶ ουὐποθέντες ξαυτοῦυς → παρὰ θεοῦ καὶ ὑποθέντες ἑαυτοὺς; τοῦ κη’, - ’ ς - ουγμαάτος του → τοῦ κηρύγματος τοῦ.

Cite (SBL): Hippolytus, Ben. 1.33 (Bonwetsch GCS 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-33). (abbreviation not yet checked)

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1.34Bonwetsch GCS 1:64

Λαμβάνω τοῦτο εἰς τύπον τοῦ πονηροῦ, ὅτι γὰρ »κρενεῖς, τοὺς ἐξαπατωμένους ὑπ᾽ αὐτοῦ καὶ ἐν τῷ κατηγορῆσαι αὐτὸν πρὸς τὸν κύριον' κριτὴς γὰρ πάντων ὁ κύριος καθὼς καὶ ἐν ταῖς ἀποκαλύψεσι γέγραπται, ὅτε ,ἐβλήθη εἰς τὴν γῆν ὃ διάβολος ὃ κατηγορῶν τοὺς ἀνθρώπους ἐνώπιον τοῦ θεοῦ." μὲν Ἱππόλυτος εἰς τύπον τοῦ πονηροῦ ἀνάγει τὸν Δάν. ,»κρινεῖ" γάρ, φησίν, τοὺς ἀπατωμένους ὑπ᾽ αὐτοῦ. γέγονε δὲ καὶ ᾿Ιούδας ὁ ᾿Ισχαριώτης ἐκ τῆς Δὰν φυλῆς. ἐν τούτῳ γὰρ ἐγκουβεὶς ὃ ἀρχαῖος ὕφις παρέδωκε τὸν κύριον, ἐφ᾽ ὁδοῦ μὲν τῷ κυρίω συναναστρεφόμενος, ἐνεδρεύων δὲ τὴν ὁδὸν τῆς δικαιοσύνης. τὸ δὲ, ἐπὶ τρίβου" τὰ ἴχνη ἐνεδρεύων τοῦ ὑποδείξαντος ἡμῖν τὴν τρίβον τῆς ζωῆς. ,,δάκνων“ δὲ πτέρναν ἵππου“, τῆς ἐν σαρπὶ ἐλεύσεως τοῦ κυρίου.

Lambanō touto eis typon tou ponērou, hoti gar »kreneis, tous exapatōmenous hyp᾽ autou kai en tǭ katēgorēsai auton pros ton kyrion' kritēs gar pantōn ho kyrios kathōs kai en tais apokalypsesi gegraptai, hote ,eblēthē eis tēn gēn ho diabolos ho katēgorōn tous anthrōpous enōpion tou theou." men Hippolytos eis typon tou ponērou anagei ton Dan. ,»krinei" gar, phēsin, tous apatōmenous hyp᾽ autou. gegone de kai ᾿Ioudas ho ᾿Ischariōtēs ek tēs Dan phylēs. en toutǭ gar enkoubeis ho archaios hyphis paredōke ton kyrion, eph᾽ hodou men tǭ kyriō synanastrephomenos, enedreuōn de tēn hodon tēs dikaiosynēs. to de, epi tribou" ta ichnē enedreuōn tou hypodeixantos hēmin tēn tribon tēs zōēs. ,,daknōn“ de pternan hippou“, tēs en sarpi eleuseōs tou kyriou.

[XXXIV. On Gen 49:16] I take this as a type of the evil one: for “he will judge” those who are deceived by him, namely in accusing them before the Lord; for the Lord is judge of all, as it is written also in the Revelation, when “the devil was cast down to the earth, who accuses human beings before God.” [Another form of this fragment, printed by Bonwetsch in small type:] [XXXIV–XXXV, another form] … Hippolytus refers Dan to a type of the evil one. For “he will judge,” he says, those deceived by him. And Judas Iscariot came from the tribe of Dan. For, hiding in him, the ancient serpent betrayed the Lord, going about “on the road” with the Lord, but lying in wait for the way of righteousness. And “on the path”: lying in wait for the footprints of him who showed us the path of life. “Biting the heel of the horse”: the heel of the Lord's coming in the flesh.

Gen 49:16 (allusion, high confidence) · Rev 12:9 (quotation, medium confidence) · Rev 12:10 (quotation, medium confidence) · Gen 49:17 (quotation, high confidence)

Notes and citation

Summary: Dan who judges is a type of the devil, the accuser of humanity cast down in Revelation.

Rev 12:9–10 is quoted freely.
Bonwetsch prints this catena summary, which reports Hippolytus in the third person, in small type under the heading “XXXV.” The first word is lost.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): “αμβάνω → Λαμβάνω; χαθὼς Kal ἐν → καθὼς καὶ ἐν; ἀνάγει τὸν Aav. → ἀνάγει τὸν Δάν.; UM αὐτοῦ → ὑπ᾽ αὐτοῦ; ᾿Ιούδας 6 ᾿Ισχαριώτης → ᾿Ιούδας ὁ ᾿Ισχαριώτης; Aev φυλῆς → Δὰν φυλῆς; τὸν πύριον → τὸν κύριον.

Cite (SBL): Hippolytus, Ben. 1.34 (Bonwetsch GCS 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-34). (abbreviation not yet checked)

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1.35Bonwetsch GCS 1:64

Καὶ τὸ ,,χενηθήτω Δὰν ἐφ᾽ ὁδοῦ ὄφις ἐγκάθήμενος ἐπὶ τρίβου" ἐστὶν ὁ διάβολος" δηλοῦται δὲ ἡμῖν ἐκ τῆς Δὰν φυλῆς γενόμενος Ἰούδας ὁ προδότης τοῦ κυρίου ἡμῶν' ἐν τούτῳ γὰρ ἐγκρυβεὶς ὁ διάβολος παραδέδωκε τὸν κύριον. τὸ δὲ ὅτε ,ἐφ᾽ ὁδοῦ“ αὐτὸς ἢν συναναστρεφόμενος ἐν τῇ ὁδῷ τοῦ κυρίου, ἐνεδρεύων τὴν ὁδὸν τῆς δικαιοσύνης, καὶ αὐτὸς ὁ σωτήρ φησιν ,,ἐγώ εἰμι ἡ ὁδὸς τῆς ζωῆς.“ τὸ δὲ , ἐπὶ τρίβου“ τὰ ἴχνη καὶ τὰ βαδίσματα ἐνεδρεύων τοῦ ἐπιδείξαντος ἡμῖν τὴν τρίβον τῆς δικαιοσύνης. ,δάκνων πτέρναν ἵππου" ὅ ἐστιν ὁ διάβολος τῆς ἐν σαρκὶ ἐλεύσεως τοῦ κυρίου" ἔφη γὰρ ὁ κύριος περὶ Ἰούδα τοῦ προδότου, ὅτι „ὁ τρώγων μετ᾽ ἐμοῦ ἄρτον ἐπῆρκεν ἐπ᾽ ἐμὲ πτέρναν.“

Kai to ,,chenēthētō Dan eph᾽ hodou ophis enkathēmenos epi tribou" estin ho diabolos" dēloutai de hēmin ek tēs Dan phylēs genomenos Ioudas ho prodotēs tou kyriou hēmōn' en toutǭ gar enkrybeis ho diabolos paradedōke ton kyrion. to de hote ,eph᾽ hodou“ autos ēn synanastrephomenos en tę̄ hodǭ tou kyriou, enedreuōn tēn hodon tēs dikaiosynēs, kai autos ho sōtēr phēsin ,,egō eimi hē hodos tēs zōēs.“ to de , epi tribou“ ta ichnē kai ta badismata enedreuōn tou epideixantos hēmin tēn tribon tēs dikaiosynēs. ,daknōn pternan hippou" ho estin ho diabolos tēs en sarki eleuseōs tou kyriou" ephē gar ho kyrios peri Iouda tou prodotou, hoti „ho trōgōn met᾽ emou arton epērken ep᾽ eme pternan.“

[XXXV. On Gen 49:17] And “Let Dan be a serpent on the road, lying in wait on the path”: this is the devil. And it is shown to us that Judas, the betrayer of our Lord, came from the tribe of Dan; for, hiding in him, the devil betrayed the Lord. And “on the road”: he went about on the road with the Lord, lying in wait for the way of righteousness; and the Savior himself says, “I am the way of life.” And “on the path”: lying in wait for the footprints and steps of him who showed us the path of righteousness. “Biting the heel of the horse,” that is, the devil biting the heel of the Lord's coming in the flesh; for the Lord said of Judas the betrayer, “He who eats bread with me has lifted his heel against me.”

Gen 49:17 (quotation, high confidence) · John 14:6 (quotation, medium confidence) · John 13:18 (quotation, high confidence) · Ps 41:9 (40:10 LXX) (allusion, medium confidence)

Notes and citation

Summary: Dan the serpent is the devil, who hid in Judas, of the tribe of Dan, and struck at the Lord who came in the flesh.

That Judas came from the tribe of Dan is a tradition, not a biblical statement. John 14:6 (“I am the way”) is cited with “of life” added; John 13:18 (Ps 41:9) is quoted.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): Ἰούδας ) προδότης → Ἰούδας ὁ προδότης; συναναὅ στρεφόμενος → συναναστρεφόμενος; ,,ἰγώ εἰμι → ,,ἐγώ εἰμι; „OÖ τρώγων → „ὁ τρώγων.

Cite (SBL): Hippolytus, Ben. 1.35 (Bonwetsch GCS 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-35). (abbreviation not yet checked)

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1.36Bonwetsch GCS 1:65

Δηλοῦται ἡμῖν εἶναι, ἱππεὺς“ ὃ κύριος ,πτέρνα“ δέ, ὅτι πρὸς ἐσχάτων τῶν καιρῶν. τὸ δέ ὅτι ,,πεσεῖται“, τὸν θάνατον αὐτοῦ δηλοῖ, καθὼς γέγραπται ἐν τῷ εὐαγγελίῳ ,ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν."

Dēloutai hēmin einai, hippeus“ ho kyrios ,pterna“ de, hoti pros eschatōn tōn kairōn. to de hoti ,,peseitai“, ton thanaton autou dēloi, kathōs gegraptai en tǭ euangeliǭ ,idou houtos keitai eis ptōsin kai anastasin pollōn."

[XXXVI. On Gen 49:17de] It is shown to us that the Lord is the “horseman”; and “heel,” that it is at the end of the times. And that “he will fall” signifies his death, as it is written in the Gospel: “Behold, this one is set for the fall and rising of many.”

Gen 49:17 (allusion, high confidence) · Luke 2:34 (quotation, high confidence)

Notes and citation

Summary: The horseman who falls is Christ, whose death at the end of the times is the fall and rising of many.

Luke 2:34 is quoted.

Cite (SBL): Hippolytus, Ben. 1.36 (Bonwetsch GCS 1:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-36). (abbreviation not yet checked)

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1.37Bonwetsch GCS 1:65

τὸν, πειρατὴν“ τὸν ἐπίβουλον. οὐδεὶς δὲ ἄλλος ἐπίβουλος ἐγένετο τοῦ κυρίου ἢ ὁ λαός.

ton, peiratēn“ ton epiboulon. oudeis de allos epiboulos egeneto tou kyriou ē ho laos.

[XXXVII. On Gen 49:19a] … the “raider” means the plotter. And no one else became a plotter against the Lord but the people.

Gen 49:19 (allusion, high confidence)

Notes and citation

Summary: The raider who attacks Gad is the people that plotted against the Lord.

The beginning is lost in the OCR text. LXX Gen 49:19: “Gad, a raiding band shall raid him.”

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): ἐπί7 - " ιν. ὃς ’ —— βουλος → ἐπίβουλος; ἢ 0 λαος → ἢ ὁ λαός.

Cite (SBL): Hippolytus, Ben. 1.37 (Bonwetsch GCS 1:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-37). (abbreviation not yet checked)

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1.38Bonwetsch GCS 1:65

Τουτέστιν ἐπιβουλεύσει αὐτὸν κατὰ πόδας“, δι᾽ ὧν δηλοῦται ἡμῖν ἢ ἀντίληψις ἢ παρὰ τοῦ κυρίου τοῖς ἐπιβουλεύσασιν αὐτῷ. τὸ δὲ κατὰ πόδας", ὅτι (ἐν τάχει ποιήσει τὴν ἐκδίκησιν“ ὁ κύριος.

Toutestin epibouleusei auton kata podas“, di᾽ hōn dēloutai hēmin ē antilēpsis ē para tou kyriou tois epibouleusasin autǭ. to de kata podas", hoti (en tachei poiēsei tēn ekdikēsin“ ho kyrios.

[XXXVIII. On Gen 49:19b] That is, “he will plot against him at the heels,” by which is shown to us the help that comes from the Lord against those who plotted against him. And “at the heels,” that the Lord will “quickly” carry out the vengeance.

Gen 49:19 (quotation, high confidence)

Notes and citation

Summary: Gad raiding “at the heels” signifies the Lord's swift vengeance on those who plotted against him.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): δ ὧν δηλοῦται → δι᾽ ὧν δηλοῦται; OTL (ἐν τάχει → ὅτι (ἐν τάχει.

Cite (SBL): Hippolytus, Ben. 1.38 (Bonwetsch GCS 1:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-38). (abbreviation not yet checked)

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1.39Bonwetsch GCS 1:66

Τοῦτον λαμβάνομεν εἰς τύπον τῆς κλήσεως τῆς ἡμετέρας. τὸ γὰρ ,,πῖον“ λιπαρόν ἐστιν. λιπαρὸς δὲ τίνος „ὁ ἄρτος“ ἢ ἡμῶν; ὃ γὰρ κύριός ἐστιν ἡμῶν ὁ ἄρτος, καθὼς λέγει αὐτὸς ,.ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς.“ τίς δὲ ἄλλος ,δώσει τροφὴν ἄρχουσιν“ ἢ ὁ κύριος ἡμῶν Ἰησοῦς Χριστός; οὐ μόνον τοῖς ἐξ ἐθνῶν πιστεύουσιν, ἀλλὰ καὶ τοῖς ἐκ περιτομῆς ἐξάρχουσι τῆς πίστεως, τουτέστι πατράσι καὶ πατριἄρχαις καὶ προφήταις καὶ πᾶσι τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ καὶ εἰς τὸ πάθος.

Touton lambanomen eis typon tēs klēseōs tēs hēmeteras. to gar ,,pion“ liparon estin. liparos de tinos „ho artos“ ē hēmōn? ho gar kyrios estin hēmōn ho artos, kathōs legei autos ,.egō eimi ho artos tēs zōēs.“ tis de allos ,dōsei trophēn archousin“ ē ho kyrios hēmōn Iēsous Christos? ou monon tois ex ethnōn pisteuousin, alla kai tois ek peritomēs exarchousi tēs pisteōs, toutesti patrasi kai patriarchais kai prophētais kai pasi tois pisteuousin eis to onoma autou kai eis to pathos.

[XXXIX. On Gen 49:20] This we take as a type of our calling. For “rich” means fat. And whose “bread” is rich but ours? For the Lord is our bread, as he himself says: “I am the bread of life.” And who else “will give food to rulers” but our Lord Jesus Christ? Not only to those who believe from the Gentiles, but also to those of the circumcision who lead in the faith, that is, to fathers, patriarchs, and prophets, and to all who believe in his name and in his passion.

Gen 49:20 (quotation, high confidence) · John 6:35 (quotation, high confidence)

Notes and citation

Summary: Asher's rich bread is Christ the bread of life, who feeds the Gentiles and the faithful of Israel alike.

John 6:35 is quoted.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): „OÖ ἄρτος“ → „ὁ ἄρτος“; ἐγώ εἰμε ὁ ἄρτος → ἐγώ εἰμι ὁ ἄρτος; τουτέστε πατράσι → τουτέστι πατράσι.

Topics: Eucharist

Cite (SBL): Hippolytus, Ben. 1.39 (Bonwetsch GCS 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-39). (abbreviation not yet checked)

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1.40Bonwetsch GCS 1:66

Καὶ αὐτὸς εἰς τύπον τῶν ἡμετέρων παραλαμβάνεται, καθὼς δηλοῖ ἡμῖν καὶ ἐπὶ τούτου τὸ εὐαγγέλιον „γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ, ὁδὸν θαλάσσης πέραν τοῦ Ιορδάνου. ὁ λαὸς ὁ καθήμενος ἐν σκότει εἶδε φῶς μέγα, καὶ τοῖς καθημένοις ἐν σκότει φῶς ἀνέτειλεν αὐτοῖς."

Kai autos eis typon tōn hēmeterōn paralambanetai, kathōs dēloi hēmin kai epi toutou to euangelion „gē Zaboulōn kai gē Nephthaleim, hodon thalassēs peran tou Iordanou. ho laos ho kathēmenos en skotei eide phōs mega, kai tois kathēmenois en skotei phōs aneteilen autois."

[XL. On Gen 49:21a] He too is taken as a type of our people, as the Gospel shows us concerning him as well: “Land of Zebulun and land of Naphtali, the way of the sea, beyond the Jordan: the people that sat in darkness saw a great light, and for those who sat in darkness a light has dawned.”

Gen 49:21 (allusion, high confidence) · Matt 4:15 (quotation, high confidence) · Matt 4:16 (quotation, high confidence)

Notes and citation

Summary: Naphtali too is a type of the Gentile church, as the Gospel's quotation of Isaiah on Galilee shows.

Matt 4:15–16 is quoted.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): _—_Καὶ αὐτὸς → Καὶ αὐτὸς; ‚| \ \ , ᾿ ) . - - - Σ Aa) ἡμῖν → ἡμῖν; „N Ζαβουλὼν za γῆ → „γῆ Ζαβουλὼν καὶ γῆ; οὖὗον θαλασσης πέρων → ὁδὸν θαλάσσης πέραν; ὄχότει → σκότει.

Cite (SBL): Hippolytus, Ben. 1.40 (Bonwetsch GCS 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-40). (abbreviation not yet checked)

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1.41Bonwetsch GCS 1:67

Ποῖον δὲ ἄλλο „φῶς“ ἢν ἢ ἡ κλῆσις ἡ ἐξ ἐθνῶν; ἥτις ἐστὶ τὸ „στέλεχος“, τουτέστιν ἐπὶ τὸ ξύλον τοῦ κυρίου ἐγκεντρισθεῖσα χαρποφορεῖ. τὸ δὲ ,,ἐπιδιδοὺς ἐν τῷ γεννήματι κάλλος“ τὸ ὑπερβάλλον τῆς κλήσεως δηλοῖ ἡμῖν.

Poion de allo „phōs“ ēn ē hē klēsis hē ex ethnōn? hētis esti to „stelechos“, toutestin epi to xylon tou kyriou enkentristheisa charpophorei. to de ,,epididous en tǭ gennēmati kallos“ to hyperballon tēs klēseōs dēloi hēmin.

[XLI. On Gen 49:21b] What other “light” was there but the calling from the Gentiles? It is the “stem,” that is, grafted onto the tree of the Lord it bears fruit. And “giving beauty in its offspring” shows us the surpassing glory of the calling.

Gen 49:21 (quotation, high confidence)

Notes and citation

Summary: Naphtali's stem is the Gentile calling, grafted onto the Lord's tree and bearing fruit.

“Light” takes up the Gospel quotation of the preceding fragment (Matt 4:16). LXX Gen 49:21: “Naphtali, a stem let loose, giving beauty in its offspring.”

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): „Os“ → „φῶς“; »»Οτέλεχος“ → „στέλεχος“; τὸ ὑπερβάλλον 5 τῆς → τὸ ὑπερβάλλον τῆς.

Cite (SBL): Hippolytus, Ben. 1.41 (Bonwetsch GCS 1:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-41). (abbreviation not yet checked)

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1.42Bonwetsch GCS 1:67

Ποῖον ἄλλον „υἱὸν“ ἐν τύπῳ λαμβάνομεν ἢ τὸν κύριον, „ηὐξημένον“ καὶ αὐξοντα τὴν κλῆσιν τὴν ἡμετέραν᾽ τὸ γὰρ ἐπιφερόμενον ἡμῖν σαφέστερον δείκνυσιν.

Poion allon „huion“ en typǭ lambanomen ē ton kyrion, „ēuxēmenon“ kai auxonta tēn klēsin tēn hēmeteran᾽ to gar epipheromenon hēmin saphesteron deiknysin.

[XLII. On Gen 49:22a] What other “son” do we take in a type but the Lord, “grown great” and making our calling grow? For what follows shows it to us more clearly.

Gen 49:22 (quotation, high confidence)

Notes and citation

Summary: Joseph, the son grown great, is a type of the Lord who makes the church grow.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): ουἱον΄΄ ἕν TURO λαμβανομεν ἢ τὸν χύυρίον, „NUSNμένον“ → „υἱὸν“ ἐν τύπῳ λαμβάνομεν ἢ τὸν κύριον, „ηὐξημένον“; ἐπιφερόμενον Ω.» , , ἡμῖν → ἐπιφερόμενον ἡμῖν.

Cite (SBL): Hippolytus, Ben. 1.42 (Bonwetsch GCS 1:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-42). (abbreviation not yet checked)

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1.43Bonwetsch GCS 1:67

Ἱππολύτου. Τίς δὲ ἄλλος ,ζηλωτὸς“ ἕως τῆς σήμερον ἡμέρας, εἰ μὴ ὃ κύριος ἡμῶν Ἰησοῦς ὁ Χριστός;

Hippolytou. Tis de allos ,zēlōtos“ heōs tēs sēmeron hēmeras, ei mē ho kyrios hēmōn Iēsous ho Christos?

[XLIII. On Gen 49:22b] Of Hippolytus. Who else is “envied” to this day, if not our Lord Jesus Christ?

Gen 49:22 (quotation, high confidence)

Notes and citation

Summary: The envied son is Christ, envied to this day.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): > ς Τίς → Τίς; EL μὴ → εἰ μὴ.

Cite (SBL): Hippolytus, Ben. 1.43 (Bonwetsch GCS 1:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-43). (abbreviation not yet checked)

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1.44Bonwetsch GCS 1:68

Τίς ἄλλος οὗτος. καθὼς δείκνυται ἡμῖν διὰ τοῦ ἀποστόλου, ὅτι „ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. καὶ ἐν τῷ εὐαγγελίῳ δὲ τὸν ποιήσαντα τὸ θέλημα τοῦ πατρὸς εἶπεν „ὁ ἔσχατος.“ τὸ δὲ ,πρὸς μὲ ἀνάστρεψον“ δηλοῦται ἡμῖν ἡ μετὰ τὸ πάθος ἀνάληψις εἰς τὸν οὐραγὸν πρὸς τὸν πατέρα. τὸ δὲ .εεἰς ὃν διαβουλευόμενοι ἐλοιδόρουν" τίνες εἰ μὴ ὃ λαὸς κατὰ τοῦ χυρίου ἡμῶν; (καὶ ἐνεῖχον αὐτῷ“ τίνες ἐνεῖχον αὐτῷ; οἱ καὶ μέχρι σήμερον ἐνέχουσιν. οὗτοι (κύριοι τοξευμάτων“, οἱ καταπολεμεῖν τὸν κύριον δοχοῦντες. εἰ γὰρ καὶ ἐνίσχυσαν τοῦ ἀναιρεθῆναι αὐτόν. ἀλλὰ „καὶ συνετρίβη μετὰ κράτους τὰ τόξα αὐτῶν“. φανερῶς δὲ ἡμῖν δηλοῦται, ὅτι μετὰ τὴν ἀνάστασιν συντέτριπται τὰ τόξα αὐτῶν μετὰ χράτους. ;

Tis allos houtos. kathōs deiknytai hēmin dia tou apostolou, hoti „ho deuteros anthrōpos ex ouranou. kai en tǭ euangeliǭ de ton poiēsanta to thelēma tou patros eipen „ho eschatos.“ to de ,pros me anastrepson“ dēloutai hēmin hē meta to pathos analēpsis eis ton ouragon pros ton patera. to de .eeis hon diabouleuomenoi eloidoroun" tines ei mē ho laos kata tou chyriou hēmōn? (kai eneichon autǭ“ tines eneichon autǭ? hoi kai mechri sēmeron enechousin. houtoi (kyrioi toxeumatōn“, hoi katapolemein ton kyrion dochountes. ei gar kai enischysan tou anairethēnai auton. alla „kai synetribē meta kratous ta toxa autōn“. phanerōs de hēmin dēloutai, hoti meta tēn anastasin syntetriptai ta toxa autōn meta chratous. ?

[XLIV. On Gen 49:22c–24a] Who else is this … as is shown to us through the apostle, that “the second man is from heaven”; and in the Gospel too he called him who did the will of the Father “the last.” And “turn back to me” shows us his ascension into heaven to the Father after the passion. And “against whom, taking counsel, they reviled”: who, if not the people, against our Lord? “And they pressed upon him”: who pressed upon him? Those who press upon him even to this day. These are the “masters of the arrows,” who think they make war against the Lord. For even if they prevailed to have him killed, yet “their bows were broken with might.” It is shown to us clearly that after the resurrection their bows were broken with might.

Gen 49:22 (allusion, high confidence) · Gen 49:23 (quotation, high confidence) · Gen 49:24 (quotation, high confidence) · 1 Cor 15:47 (quotation, high confidence) · Matt 21:31 (allusion, medium confidence)

Notes and citation

Summary: Joseph the youngest son is Christ, the man from heaven, who ascended to the Father and whose persecutors' bows were broken by the resurrection.

1 Cor 15:47 is quoted; “the last” refers to the parable of the two sons, Matt 21:31, in the form of the text that calls the obedient son “the last.” The opening words are lost in the OCR text.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): „0 δεύτερος → „ὁ δεύτερος; „OÖ ἔσχατος.“ → „ὁ ἔσχατος.“; πρὸς μὲ 5 ἀνάστρεψον → πρὸς μὲ ἀνάστρεψον; ἐνίσχυσαν 10 τοῦ → ἐνίσχυσαν τοῦ; „Kal συνετρίβη → „καὶ συνετρίβη.

Cite (SBL): Hippolytus, Ben. 1.44 (Bonwetsch GCS 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-44). (abbreviation not yet checked)

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1.45Bonwetsch GCS 1:68

γὰρ δοκοῦσα ἰσχὺς αὐτῶν ἐκλέλυται διὰ τῆς δυνάμεως τοῦ πατρὸς καὶ τοῦ υἱοῦ.

gar dokousa ischys autōn eklelytai dia tēs dynameōs tou patros kai tou huiou.

[XLV. On Gen 49:24b] For their apparent strength has been undone through the power of the Father and of the Son.

Gen 49:24 (allusion, high confidence)

Notes and citation

Summary: The persecutors' strength has been undone by the power of the Father and the Son.

The first word (the article) is lost in the OCR text.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): δυνάμεος τοῦ 15 πατρὸς → δυνάμεως τοῦ πατρὸς.

Topics: Trinity

Cite (SBL): Hippolytus, Ben. 1.45 (Bonwetsch GCS 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-45). (abbreviation not yet checked)

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1.46Bonwetsch GCS 1:69

Σαφῶς ἡμῖν δείκνυται, ὅτι ἡ »βοήθεια΄ καὶ ἢ ἀντίληψις τοῦ παιδὸς οὐ παρ᾽ ἄλλου τινὸς ἢ παρὰ τοῦ πατρὸς καὶ θεοῦ ἡμῶν τοῦ ἐν τοῖς οὐρανοῖς. τὸ δὲ ,,(θὲεός μου δηλοῦται ὅτι τὸ πνεῦμα λέγει διὰ τοῦ Ἰακώβ.

Saphōs hēmin deiknytai, hoti hē »boētheia΄ kai ē antilēpsis tou paidos ou par᾽ allou tinos ē para tou patros kai theou hēmōn tou en tois ouranois. to de ,,(theeos mou dēloutai hoti to pneuma legei dia tou Iakōb.

[XLVI. On Gen 49:24c–25a] It is clearly shown to us that the “help” and support of the Son is from no one else than from the Father, our God who is in heaven. And “my God” shows that the Spirit speaks through Jacob.

Gen 49:24 (allusion, high confidence) · Gen 49:25 (quotation, high confidence)

Notes and citation

Summary: The help given to Joseph is the Father's help to the Son, and “my God” is the Spirit speaking through Jacob.

“The Son”: παῖς, “child” or “servant,” used of Christ.

Cite (SBL): Hippolytus, Ben. 1.46 (Bonwetsch GCS 1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-46). (abbreviation not yet checked)

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1.47Bonwetsch GCS 1:69

Τοῦτο ἡμῖν δηλοῦται, ὅτι ἢ μὲν ,εὐλογία ἀπὸ τοῦ οὐρανοῦ ἐστι τὸ πνεῦμα τὸ χατελθὸν διὰ τοῦ λόγου ἐπὶ τὴν σάρκα. «μαστῶν δὲ καὶ μήτρας“ τῆς παρθένου εὐλογίας λέγει. τὸ δὲ (πατρὸς καὶ μητρὸς σου“ τοῦτο λέγει εὐλογίαν πατρὸς, ἣν ἐλάβομεν ἐπὶ τὴν ἐκκλησίαν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

Touto hēmin dēloutai, hoti ē men ,eulogia apo tou ouranou esti to pneuma to chatelthon dia tou logou epi tēn sarka. «mastōn de kai mētras“ tēs parthenou eulogias legei. to de (patros kai mētros sou“ touto legei eulogian patros, hēn elabomen epi tēn ekklēsian dia tou kyriou hēmōn Iēsou Christou.

[XLVII. On Gen 49:25b–26a] This is shown to us, that “the blessing from heaven” is the Spirit who came down through the Word upon the flesh; and “of breasts and of womb” he calls the blessings of the virgin; and “of your father and mother”: this he calls the blessing of the Father, which we have received upon the church through our Lord Jesus Christ.

Gen 49:25 (quotation, high confidence) · Gen 49:26 (quotation, high confidence)

Notes and citation

Summary: The blessings of heaven, of breasts and womb, and of father and mother signify the Spirit's descent, the virgin's motherhood, and the Father's blessing on the church.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): OTL ἢ μὲν → ὅτι ἢ μὲν; ἔστι - \ . . - a \ νι ’ - ν τὸ πνεῦμα → ἐστι τὸ πνεῦμα; Χοιστοῦ → Χριστοῦ.

Cite (SBL): Hippolytus, Ben. 1.47 (Bonwetsch GCS 1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-47). (abbreviation not yet checked)

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1.48Bonwetsch GCS 1:69

Ὕψος καὶ μέγεθος τῆς εὐλογίας προκηρυσσει τὸ „ὑπὲρ εὐλογίας ὀρέων μονίμων“. τὸ δὲ .,θινῶν αἰωνίων“ τὸ βέβαιον καὶ ἰσχυρὸν τῆς σωτηρίας καὶ τὸ εἰς τοὺς αἰῶνας διαμεῖναι.

Hypsos kai megethos tēs eulogias prokēryssei to „hyper eulogias oreōn monimōn“. to de .,thinōn aiōniōn“ to bebaion kai ischyron tēs sōtērias kai to eis tous aiōnas diameinai.

[XLVIII. On Gen 49:26b] “Above the blessing of the enduring mountains” proclaims beforehand the height and greatness of the blessing; and “of the everlasting hills,” the firmness and strength of salvation, and its abiding for ever.

Gen 49:26 (quotation, high confidence)

Notes and citation

Summary: The everlasting mountains and hills signify the greatness and permanence of the blessing of salvation.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): υψος καὶ → Ὕψος καὶ; „UREQ εὐλογίας → „ὑπὲρ εὐλογίας; TO δὲ .,θινῶν → τὸ δὲ .,θινῶν; ἰσχυρὸν ὃ τῆς → ἰσχυρὸν τῆς.

Cite (SBL): Hippolytus, Ben. 1.48 (Bonwetsch GCS 1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-48). (abbreviation not yet checked)

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1.49Bonwetsch GCS 1:70

Περιφάνειαν αὐτῷ ἐπεύχεται, ὥστε γενέσθαι αὐτὸν παρὰ πᾶσιν ἐπίσημον, διὰ τοῦ ,(βουνῶν καὶ ὀρέων“, ἀτινά εἶσι περίοπτα πᾶσιν.

Periphaneian autǭ epeuchetai, hōste genesthai auton para pasin episēmon, dia tou ,(bounōn kai oreōn“, atina eisi periopta pasin.

[XLIX. On Gen 49:26c] He prays that he may have distinction, so as to become conspicuous among all, by the words “of hills and mountains,” which are visible to all.

Gen 49:26 (allusion, high confidence)

Notes and citation

Summary: The hills and mountains signify the distinction that makes Joseph visible to all.

Cite (SBL): Hippolytus, Ben. 1.49 (Bonwetsch GCS 1:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-49). (abbreviation not yet checked)

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1.50Bonwetsch GCS 1:70

Δηλοῖ ἡμῖν καὶ οὐδὲ περὶ τοῦ κυρίου. λέγων γὰρ ἄλλως „κεφαλὴ Ἰωσὴφ καὶ πάντῶν ἡμῶν ἣν Ἰησοῦς Χριστός", τοῦτο ἡμῖν δηλοῖ, ὅτι πάντων ἡμῶν ἔστι χεφαλὴ ὁ χύριος ἡμῶν. Περὶ τοῦ κυρίου καὶ ταῦτά φησιν, ὅς ἐστι κεφαλὴ πάντων ἡμῶν.

Dēloi hēmin kai oude peri tou kyriou. legōn gar allōs „kephalē Iōsēph kai pantōn hēmōn hēn Iēsous Christos", touto hēmin dēloi, hoti pantōn hēmōn esti chephalē ho chyrios hēmōn. Peri tou kyriou kai tauta phēsin, hos esti kephalē pantōn hēmōn.

[L. On Gen 49:26d] This too shows us something about the Lord. For in another reading it says, “On the head of Joseph and of all of us was Jesus Christ”; this shows us that our Lord is the head of all of us. [Another form of this fragment, printed by Bonwetsch in small type:] [L, another witness] These words too he says concerning the Lord, who is the head of all of us.

Textual problem in this passage: see the notes.

Gen 49:26 (quotation, medium confidence) · Gen 49:26 (allusion, high confidence)

Notes and citation

Summary: Joseph's head points to Christ, the head of all believers.

“In another reading” (ἄλλως): the fragment cites a different form of Gen 49:26 that names Jesus Christ; the wording is uncertain in the witnesses.
Bonwetsch prints this shorter form, from another manuscript, under the same number L.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): „HEQAAN > \ ’ ς - 3 > - "“Ξ“: - ΠΡ a. ((η Ιωσηφ → „κεφαλὴ Ἰωσὴφ; ὅτι ’ < - \ ς ’ ς - πάντῶν → ὅτι πάντων.

Topics: Christology

Cite (SBL): Hippolytus, Ben. 1.50 (Bonwetsch GCS 1:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-50). (abbreviation not yet checked)

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1.51Bonwetsch GCS 1:70

Δηλοῦται ἡμῖν καὶ τοῦτο διὰ τῆς χάριτος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁτι ἡ Βενιαμὶν φυλὴ ἐν ταῖς ἀρχαῖς, ὅπερ ἐστὶ τὸ „πρωινόν“, διώκει. ὁ γὰρ Σαοὺλ ὧν ἐκ τῆς Βενιαμὶν φυλῆς τὸν εἰς τύπον τοῦ κυρίου χείμενον Δαβὶδ ἐδίωκεν.

Dēloutai hēmin kai touto dia tēs charitos tou kyriou hēmōn Iēsou Christou, hoti hē Beniamin phylē en tais archais, hoper esti to „prōinon“, diōkei. ho gar Saoul hōn ek tēs Beniamin phylēs ton eis typon tou kyriou cheimenon Dabid ediōken.

[LI. On Gen 49:27] This too is shown to us through the grace of our Lord Jesus Christ, that the tribe of Benjamin in the beginnings, which is “in the morning,” persecutes. For Saul, being of the tribe of Benjamin, persecuted David, who stood as a type of the Lord.

Gen 49:27 (quotation, high confidence)

Notes and citation

Summary: Benjamin devouring in the morning signifies Saul of Benjamin, who persecuted David, a type of the Lord.

The edition's apparatus at the end, run into the text, is removed by a logged correction.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected; apparatus, line number, or OCR debris run into the text; removed): „ROGLἐς ς ν᾿ . Β}Ὶ - N - MN ’ νον“ → „πρωινόν“; ἄλλος alle Hes. | ἄλλως κεφαλὴ] καὶ ἔσονται ἐπὶ χεφαλὴν Β1] ὁ καὶ bis Αριστός << B1| nach ἡμῶν + Ἰησοῦς Μ1| Ἰησοῦς] ὃ PM?M! | ἡμῖν < V | δηλοῖ! δηλῶν Mi | 7 πάντων ἡμῶν ἐστι κεφαλὴ! κεφαλὴ πάντων ἡμῶν MI | ἐστι <B1M! | nach ἐστι + ἡ HT! | χύριος ἡμῶν) Χριστός Μ' → .

Cite (SBL): Hippolytus, Ben. 1.51 (Bonwetsch GCS 1:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-51). (abbreviation not yet checked)

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1.52Bonwetsch GCS 1:71

Δηλοῦται. ἡμῖν διὰ τοῦ ἀποστόλου Παύλου" καὶ γὰρ αὐτὸς (ἐκ) τῆς Βενιαμὶν φυλῆς ὧν ἐν ἀρχῇ ἐδίωκε τὴν ἐκκλησίαν. καὶ μετὰ ταῦτα. ὅπερ ἐστὶ ,οπρὸς ξἑσπέραν“, τουτέστιν ἐπ᾿ ἐσχάτων, δίδωσιν ἡμῖν πᾶσι τοῖς πιστεύουσιν ἐπὶ τὸν κύριον διὰ τῆς χάριτος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τὴν πνευματικὴν τροφήν.

Dēloutai. hēmin dia tou apostolou Paulou" kai gar autos (ek) tēs Beniamin phylēs hōn en archę̄ ediōke tēn ekklēsian. kai meta tauta. hoper esti ,opros xesperan“, toutestin ep᾿ eschatōn, didōsin hēmin pasi tois pisteuousin epi ton kyrion dia tēs charitos tou kyriou hēmōn Iēsou Christou tēn pneumatikēn trophēn.

[LII. On Gen 49:27] It is shown to us through the apostle Paul. For he too, being of the tribe of Benjamin, at first persecuted the church; and after this, which is “toward evening,” that is, at the last, he gives to all of us who believe in the Lord, through the grace of our Lord Jesus Christ, the spiritual food.

Gen 49:27 (quotation, high confidence) · Phil 3:5 (allusion, medium confidence)

Notes and citation

Summary: Benjamin dividing the spoil at evening signifies Paul, the persecutor who later fed the church with spiritual food.

Paul of the tribe of Benjamin: Rom 11:1; Phil 3:5.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): πᾶσι 5 τοῖς → πᾶσι τοῖς.

Cite (SBL): Hippolytus, Ben. 1.52 (Bonwetsch GCS 1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-1-52). (abbreviation not yet checked)

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Chapter 2

2.1Bonwetsch GCS 1:82

Βαλααμ. ἵνα δὲ δειχθῇ τὸ συναμφότερον ἔχων ἔν ἑαυτῷ, τήν τε τοῦ θεοῦ οὐσίαν καὶ τὴν ἐξ ἀνθρώπων, ος καὶ ὁ ἀπόστολος λέγει „μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς". „ὁ δὲ μεσίτης ἕνος ἀνθρώπου οὐ γίνεται", ἀλλὰ δυο. ἔδει οὖν τὸν Χριστὸν θεοῦ καὶ ἀνθρώπων μεσίτην γενόμενον παρ᾽ ἀμφοτέρων ἀρραβῶγνά τινα εἰληφέναι. ἵνα φανῇ δύο προσώπων μεσίτης.

Balaam. hina de deichthę̄ to synamphoteron echōn en heautǭ, tēn te tou theou ousian kai tēn ex anthrōpōn, os kai ho apostolos legei „mesitēs theou kai anthrōpōn, anthrōpos Christos Iēsous". „ho de mesitēs henos anthrōpou ou ginetai", alla dyo. edei oun ton Christon theou kai anthrōpōn mesitēn genomenon par᾽ amphoterōn arrabōgna tina eilēphenai. hina phanę̄ dyo prosōpōn mesitēs.

… Balaam. And that he might be shown to have both in himself, the essence of God and the essence from human beings, as the apostle also says: “mediator of God and human beings, the man Christ Jesus.” “But a mediator is not of one,” but of two. Christ, then, having become mediator of God and human beings, had to receive from both a kind of pledge, so that he might appear as the mediator of two persons.

Num 24:17 (allusion, low confidence) · 1 Tim 2:5 (quotation, high confidence) · Gal 3:20 (quotation, high confidence)

Notes and citation

Summary: Christ, as mediator between God and humanity, has both the divine essence and the human, as a pledge from both sides.

From the work on the blessings of Balaam (Num 23–24), in Bonwetsch's edition; the opening is lost. 1 Tim 2:5 and Gal 3:20 are quoted. Clear OCR slips are corrected by logged corrections.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): ἑαυτῷ, τήν TE τοῦ θεοῦ 2 > ς ς 2 ’ οὐσίαν ze τὴν → ἑαυτῷ, τήν τε τοῦ θεοῦ οὐσίαν καὶ τὴν; μεσίτης ( - \ 2 ’ »” A > ΜΝ ΜΠ 1 ς N ’ ς \ θεοῦ → „μεσίτης θεοῦ; ἀνθρώπον. ἀνθρώπος Χριστὸς ]ησοῦς" → ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς"; „0 δὲ μεσίτης → „ὁ δὲ μεσίτης; ἔδει ovp → ἔδει οὖν; ἀνθοώπων → ἀνθρώπων; εἰληιφέραι → εἰληφέναι; προσώπον μεσίτης → προσώπων μεσίτης.

Topics: Christology

Cite (SBL): Hippolytus, Ben. 2.1 (Bonwetsch GCS 1:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-2-1). (abbreviation not yet checked)

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Chapter 3

3.1Bonwetsch GCS 1:83

τὸν ἀπολωλότα ἐκ γῆς πρωτόπλαστον ἄνθρωπον καὶ ἐν δεσμοῖς θανάτου κρατούμενον ἐξ ᾅδου κατωτάτου ἑλχύσας᾽ ὃ ἄνωθεν κατελθὼν καὶ τὸν κάτω εἰς τὰ ἄνω ἀνενέγκας" ὁ τῶν νεκρῶν εὐαγγελιστὴς καὶ τῶν ψυχῶν λυτρωτής, καὶ ἀνάστασις τῶν τεθαμμένων γινόμενος. οὗτος ἿΣ ὁ τοῦ νενικημένου ἀνθρώπου γεγενημένος βοηθός. κατ᾽ αὐτὸν ὅμοιος αὐτῷ. πρωτότοκος λόγος· τὸν πρωτόπλαστον ᾿Αδὰμ ἐν τῇ παρθένῳ ἐπισκεπτόμενος· ὃ πνευματικὸς τὸν χοϊκὸν ἐν τῇ μήτρᾳ ἐπιζητῶν᾽ ὁ ἀεὶ ζῶν τὸν διὰ παρακοῆς ἀποθανόντα' ὁ οὐράνιος τὸν ἐπίγειον εἰς τὰ ἄνω καλῶν ὁ εὐγενὴς τὸν δοῦλον διὰ τῆς ἰδίας ὑπακοῆς ἐλεύθερον ἀποδεῖξαι θέλων᾽ ὃ τὸν εἰς γῆν λυόμενον ἄνθρωπον καὶ βρῶμα ὄφεως γεγενημένον, εἰς ἀδάμαντα τρέψας, καὶ τοῦτον ἐπὶ ξύλου χρεμασθέντα, κύριον κατὰ τοῦ νενικηκότος ἀποδείξας, καὶ διὰ τοῦτο διὰ ξύλου νικηφόρος εὑρίσκεται.

ton apolōlota ek gēs prōtoplaston anthrōpon kai en desmois thanatou kratoumenon ex hądou katōtatou helchysas᾽ ho anōthen katelthōn kai ton katō eis ta anō anenenkas" ho tōn nekrōn euangelistēs kai tōn psychōn lytrōtēs, kai anastasis tōn tethammenōn ginomenos. houtos HiS ho tou nenikēmenou anthrōpou gegenēmenos boēthos. kat᾽ auton homoios autǭ. prōtotokos logos; ton prōtoplaston ᾿Adam en tę̄ parthenǭ episkeptomenos; ho pneumatikos ton choïkon en tę̄ mētrą epizētōn᾽ ho aei zōn ton dia parakoēs apothanonta' ho ouranios ton epigeion eis ta anō kalōn ho eugenēs ton doulon dia tēs idias hypakoēs eleutheron apodeixai thelōn᾽ ho ton eis gēn lyomenon anthrōpon kai brōma opheōs gegenēmenon, eis adamanta trepsas, kai touton epi xylou chremasthenta, kyrion kata tou nenikēkotos apodeixas, kai dia touto dia xylou nikēphoros heurisketai.

… who drew up from the lowest Hades the first-formed man, who had perished from the earth and was held in the bonds of death; who came down from above and brought the one below up to the heights; the evangelist of the dead and the redeemer of souls, who became the resurrection of the buried. He it is who became the helper of the vanquished man, a helper like him, corresponding to him: the firstborn Word, visiting the first-formed Adam in the virgin; the spiritual seeking the earthy in the womb; the ever-living seeking the one who died through disobedience; the heavenly calling the earthly to the heights; the free-born wishing to declare the slave free through his own obedience; he who turned the man who was dissolving into earth and had become food for the serpent into adamant, and declared him, hung on a tree, lord over the one who had conquered him; and for this reason he is found victorious through a tree.

Gen 2:18 (allusion, medium confidence) · Rom 5:19 (allusion, medium confidence) · Gen 3:14 (allusion, low confidence) · 1 Pet 3:19 (allusion, low confidence)

Notes and citation

Summary: Christ, the firstborn Word, descended to Hades and into the virgin's womb to raise Adam, and by his obedience on the tree made the conquered man victorious over the serpent.

From Hippolytus's work on the Great Ode (the Song of Moses, Deut 32), in Bonwetsch's edition; the opening is lost. “A helper like him, corresponding to him” echoes Gen 2:18 (“a helper corresponding to him”). Clear OCR slips are corrected by logged corrections; one word before “the helper” (ἿΣ) is unreadable.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): πρωτόπλαστον ἄνθοωπον → πρωτόπλαστον ἄνθρωπον; ἐξ δου κατωτάτου → ἐξ ᾅδου κατωτάτου; ἄνωθεν 5 χατελθὼν → ἄνωθεν κατελθὼν; “λυτρωτής → λυτρωτής; ve εἐνικημένου → νενικημένου; λύγος: → λόγος·; πρωτόπλεστον → πρωτόπλαστον; ἐπιοκεπτόμενος ; → ἐπισκεπτόμενος·; τῇ 10 μήτρᾳ → τῇ μήτρᾳ; οὐοράνίος → οὐράνιος; γεγενὴμ μένον → γεγενημένον; ἀποδεί15 ἕας → ἀποδείξας; εὐοίσκεται → εὑρίσκεται.

Topics: Christology

Cite (SBL): Hippolytus, Ben. 3.1 (Bonwetsch GCS 1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-3-1). (abbreviation not yet checked)

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3.2Bonwetsch GCS 1:83

γὰρ τὸν υἱὸν τοῦ θεοῦ ἔνσαρκον νῦν μὴ ἐπιγινώσκοντες ἐπιγνώσονται αὐτὸν χριτὴν ἐν δόξῃ παραγινόμενον, τὸν νῦν ἐν ἀδόξῳ σώματι ὑβριζόμενον.

gar ton huion tou theou ensarkon nyn mē epiginōskontes epignōsontai auton chritēn en doxę̄ paraginomenon, ton nyn en adoxǭ sōmati hybrizomenon.

… for those who do not now recognize the Son of God in the flesh will recognize him as judge, coming in glory, him who is now insulted in an inglorious body.

Deut 32:39 (allusion, low confidence)

Notes and citation

Summary: Those who now reject the incarnate Son will recognize him when he comes as judge in glory.

The opening is lost in the OCR text.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): ἀδόξῳ 20 σώματι → ἀδόξῳ σώματι.

Topics: Eschatology, Christology

Cite (SBL): Hippolytus, Ben. 3.2 (Bonwetsch GCS 1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-3-2). (abbreviation not yet checked)

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3.3Bonwetsch GCS 1:84

Καὶ γὰρ οἱ ἀπόστολοι ἐλθόντες εἰς τὸ μνημεῖον τῇ ἡμέρᾳ τῇ τρίτῃ οὐχ εὕρισκον τὸ σῶμα τοῦ Ἰησοῦ, ὃν τρόπον υἱοὶ τοῦ Ἰσραὴλ τὴν ταφὴν τοῦ Μωυσέως ἀναβάντες ἐν τῷ ὄρει ἐζήτουν καὶ οὐχ εὑρισκον.

Kai gar hoi apostoloi elthontes eis to mnēmeion tę̄ hēmerą tę̄ tritę̄ ouch heuriskon to sōma tou Iēsou, hon tropon huioi tou Israēl tēn taphēn tou Mōyseōs anabantes en tǭ orei ezētoun kai ouch heuriskon.

For the apostles too, coming to the tomb on the third day, did not find the body of Jesus, just as the sons of Israel went up into the mountain and sought the burial place of Moses and did not find it.

Deut 34:6 (allusion, high confidence) · Luke 24:3 (allusion, medium confidence)

Notes and citation

Summary: As Israel could not find Moses' grave, the apostles found Christ's tomb empty on the third day.

Deut 34:6 (“no one knows his burial place”); the Israelites' search for it on the mountain is not in the biblical text.

Notes on the original text

Digital text corrected (OCR slip of the digital text corrected): μρή μεῖον → μνημεῖον; τῇ [φἹ τρίτῃ οὐχ 6 εἴρισκον → τῇ τρίτῃ οὐχ εὕρισκον; TOT Ἰησοῦ: ον τρόπον → τοῦ Ἰησοῦ, ὃν τρόπον; Ἰσραὴλ 5 τὴν → Ἰσραὴλ τὴν.

Cite (SBL): Hippolytus, Ben. 3.3 (Bonwetsch GCS 1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-benedictiones/1-1/#p-3-3). (abbreviation not yet checked)

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