Commentary on Daniel 1.1–1.23
Authorship disputed: Traditionally ascribed to Hippolytus (his earliest biblical commentary); some scholars dispute that all his works come from one author. Greek survives in part (chiefly in catenae and in a few manuscripts); much of the work survives only in Old Church Slavonic, which Bonwetsch translated into German. Passages without Greek are route-3.
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). Compare: Ante-Nicene Fathers, vol. 5 (1886).
Commentary 1
1.1Bonwetsch GCS 1:3
Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown
The first vision. Wishing to set out the true times of the captivity that befell the sons of Israel, and the visions and prophecies of the blessed Daniel, and his upbringing in Babylon from childhood, I shall proceed, I too bearing witness to that most pure and righteous man, who became a prophet and martyr of Christ: who not only made known the dream of Nebuchadnezzar at that time, but also, having taught the youths who were like him, made them faithful martyrs in the world. He lived in the times of the prophecy of the blessed Jeremiah and of the reign of Joakim, son of Joseph [so], and was seized together with all the captives and led with them to Babylon. While still a young boy he convicted the aged elders who had lusted with evil desire, and so prefigured the heavenly Judge, who as a youth of twelve years was to convict the lawless elders in the temple. This well-known story took place long ago in Babylon at the hands of (two) lawless elders, judges, who forgot the law of God, became slaves of fleshly lust, and became enemies of the chaste woman, wishing to shed righteous blood in abundance. It had to be brought about by them in this way, so that the righteous race of the elect might be made manifest to all, the chastity of the blessed woman Susanna be openly shown, and the righteous prophet Daniel be shown to the people as a new prophet.
Luke 2:42 (allusion, medium confidence) · Dan 1:1 (allusion, medium confidence)
Notes and citation
Summary: Hippolytus introduces his commentary: Daniel, carried to Babylon as a boy, prophet and martyr, who exposed the elders who sought to destroy Susanna.
- The Greek of this chapter is lost; translated from N. Bonwetsch's German translation of the Old Slavonic (GCS 1, 1897). 'Son of Joseph' is the Slavonic's reading, marked 'so' by Bonwetsch; Jehoiakim was the son of Josiah. The 'heavenly Judge' who convicted the elders in the temple at twelve is Christ (Luke 2:42–47).
Extrabiblical texts: Sus 1-64 (Susanna [in RC, EO, ETH canons]; allusion)
Cite (SBL): Hippolytus, Comm. Dan. 1.1 (Bonwetsch GCS 1:3; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek (Bonwetsch, GCS 1, 1897) and, where only the Old Slavonic survives, from Bonwetsch's German translation (not shown); ANF 5's fragments compared afterwards.
1.2Bonwetsch GCS 1:4
πέντε γὰρ οὗτοι υἱοὶ γίνονται τοῦ μακαρίου Ἰωσίου, Ἰωάχας καὶ ᾿Βλιακεὶμ καὶ Ἰωάνναν, Σεδεκίας ὁ καὶ Ἰεχονίας, καὶ Σαλούμ. ὃ καὶ ὁ μὲν Ἰωάχας μετὰ τὴν τελευτὴν τοῦ πατρὸς αὐτοῦ χρίεται ὑπὸ τοῦ λαοῦ εἰς βασιλέα, ὧν ἐτῶν κγ. ᾿ἐπὶ τοῦτον ἀναβαίνει Φαραὼ Νεχαὼ ἐν τῷ μηνὶ τῷ τρίτῳ τῆς βασιλείας αὐτοῦ καὶ λαβὼν αὐτὸν δέσμιον ἄγει εἰς Αἴγυπτον καὶ ἐπιτίθησι φόρον τῇ γῇ ἑκατὸν τάλαντα ἀργυρίου καὶ δέκα τάλαντα χρυσίου" καὶ καθιστᾷ ἀντ᾽ αὐτοῦ Ἐλιακεὶμ τὸν ἀδελφὸν αὐτοῦ βασιλέα ἐπὶ τῆς γῆς, ὃν καὶ μετωνόμασεν Ἰωακείμ᾽ οὗτος βασιλεύει ἐπὶ ἔτη ἕνδεκα. "ἐπὶ τοῦτον ἀνέβη" «Ναβουχοδονόσορ ὁ βασιλεὺς Βαβυλῶνος" καὶ λαβὼν αὐτὸν δέσμιον ἄγει εἰς Βαβυλῶνα »καὶ μέρος" τι, τῶν σκευῶν οἴκου κυρίου" τῶν ἐν Ἱερουσαλήμ. οὗτος κατάκλειστος γενόμενος οἷς φίλος τοῦ Φαραὼ καὶ ὑπ᾽ αὐτοῦ βασιλεὺς κατασταθείς, «τῷ τριακοστῷ καὶ ἑβδόμῳ ἔτει" ἐξάγεται ὑπὸ Εὐιλὰτ Μαρωδὰχ βασιλέως Βαβυλῶνος. «καὶ ἔκειρεν“" αὐτοῦ τὴν κεφαλὴν καὶ … αὑτοῦ συμβουλος καὶ HODLEP“ ὃν τῇ τραπέζῃ αὐτοῦ ἕως τῆς ἡμέρας „NS ἀπέθανεν“.
pente gar houtoi huioi ginontai tou makariou Iōsiou, Iōachas kai ᾿Bliakeim kai Iōannan, Sedekias ho kai Iechonias, kai Saloum. ho kai ho men Iōachas meta tēn teleutēn tou patros autou chrietai hypo tou laou eis basilea, hōn etōn kg. ᾿epi touton anabainei Pharaō Nechaō en tǭ mēni tǭ tritǭ tēs basileias autou kai labōn auton desmion agei eis Aigypton kai epitithēsi phoron tę̄ gę̄ hekaton talanta argyriou kai deka talanta chrysiou" kai kathistą ant᾽ autou Eliakeim ton adelphon autou basilea epi tēs gēs, hon kai metōnomasen Iōakeim᾽ houtos basileuei epi etē hendeka. "epi touton anebē" «Nabouchodonosor ho basileus Babylōnos" kai labōn auton desmion agei eis Babylōna »kai meros" ti, tōn skeuōn oikou kyriou" tōn en Hierousalēm. houtos katakleistos genomenos hois philos tou Pharaō kai hyp᾽ autou basileus katastatheis, «tǭ triakostǭ kai hebdomǭ etei" exagetai hypo Euilat Marōdach basileōs Babylōnos. «kai ekeiren“" autou tēn kephalēn kai … hautou symboulos kai HODLEP“ hon tę̄ trapezę̄ autou heōs tēs hēmeras „NS apethanen“.
For these five were sons of the blessed Josiah: Joahaz, Eliakim, Joannan, Zedekiah who is also Jeconiah, and Shallum. Joahaz was anointed king by the people after the death of his father, being twenty-three years old. Against him Pharaoh Necho came up in the third month of his reign, took him prisoner, led him to Egypt, and laid on the land a tribute of a hundred talents of silver and ten talents of gold; and in his place he set up Eliakim his brother as king over the land, whom he also renamed Joakim. He reigned eleven years. Against him came up Nebuchadnezzar king of Babylon, took him prisoner and led him to Babylon, together with some of the vessels of the house of the Lord that were in Jerusalem. This man, having been shut up as a friend of Pharaoh and one appointed king by him, was brought out in the thirty-seventh year by Evil-merodach king of Babylon, 'who cut his hair, and … made him his counsellor, and he ate at his table until the day he died.'
2 Kgs 23:30 (allusion, high confidence) · 2 Kgs 23:33 (quotation, medium confidence) · 2 Kgs 24:1 (allusion, high confidence) · 2 Chr 36:6 (quotation, medium confidence) · 2 Kgs 25:27 (quotation, medium confidence) · 1 Chr 3:15 (allusion, medium confidence)
Notes and citation
Summary: Hippolytus lists the sons of Josiah and traces the kings of Judah from Joahaz to Jehoiakim's captivity in Babylon.
- Hippolytus draws on 2 Kgs 23:30–24:1, 2 Chr 36:1–8 and 2 Kgs 25:27–30, and applies to Jehoiakim the release by Evil-merodach that Scripture tells of Jehoiachin; his genealogy also differs from Scripture's (1 Chr 3:15 names Johanan, Jehoiakim, Zedekiah, Shallum). Translated as written. The OCR is garbled in the quotation from 2 Kgs 25:28–29 ('… made him his counsellor, and he ate at his table'); the words lost are marked '…'. 'Cut his hair' (ἔκειρεν) is the reading printed; the sense is uncertain.
Notes on the original text
- Digital text corrected (OCR noise; words lost; OCR slip; OCR slips in name; OCR: numeral κγ read as Latin letters; page number and running head; section numeral fused to word; section numeral fused; OCR χ for κ): 2πέντε → πέντε; ἐτῶν xy. → ἐτῶν κγ.; οξκατὸν → ἑκατὸν; θοῦτος κατόχλειστος → οὗτος κατάκλειστος; Ἐὐιλὰτ “Μμαρωδὰχ → Εὐιλὰτ Μαρωδὰχ; -.- 3 > - ΑΝ ν᾿» A («2 - ᾿ 2 Cd - ς,͵, HP → …; 6 ἹΠΠΟΔΥΤΟῪ → .
Cite (SBL): Hippolytus, Comm. Dan. 1.2 (Bonwetsch GCS 1:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek (Bonwetsch, GCS 1, 1897) and, where only the Old Slavonic survives, from Bonwetsch's German translation (not shown); ANF 5's fragments compared afterwards.
1.3Bonwetsch GCS 1:6
Τούτου οὖν μεταχθέντος βασιλεύει ὁ υἱὸς αὐτοῦ Ἰωακεὶμ ἔτη τρία. καὶ ἐπὶ τοῦτον ὡς εἴρηται » ἀνέβη Μιαβουχοδονόσορ" καὶ μετοικίζει αὐτόν τε καὶ ἐκ τοῦ λαοῦ δέκα χιλιάδας ἀνδρῶν εἰς Βαβυλῶνα καὶ καθιστᾷ ἀντ᾽ αὐτοῦ Ἰεχονίαν τὸν ἀδελφὸν τοῦ πατρὸς αὐτοῦ, ὃν καὶ μετωνόμασε Σεδεκίαν, μεθ' οὗ ὅρκια καὶ συνθήκας ποιησάμενος ἄπεισιν εἰς Βαβυλῶνα. οὗτος βασιλεύσας ἔτη ἕνδεκα ἀπέστη ἀπ᾿ αὐτοῦ καὶ ἔδωκεν ξαυτὸν πρὸς Φαραὼ βασιλέα Αἰγύπτου. ἐν δὲ τῷ δωδεκάτῳ ἔτει ,ἦλθεν" ἐπ᾿ αὐτὸν, Μιαβουχοδονόσορ" καὶ πᾶσα ἡ δύναμις τῶν Χαλδαίων καὶ περιεχαράκωσαν" τὴν πόλιν καὶ περιεκάθισαν αὐτὴν κυκλόθεν καὶ συνεῖχον αὐτὴν πάντοθεν, ὅθεν οἱ πλείονες αὐτῶν ἐν λιμῷ διεφθάρησαν, οἱ δὲ ἐν ῥομφαίᾳ ἀπώλοντο, τινὲς δὲ αὐτῶν αἰχμάλωτοι ἐλήφθησαν. ἡ δὲ πόλις ἐνεπυρίσθη ἐν πυρὶ καὶ ὁ ναὸς καὶ τὸ τεῖχος καθηρέθη. ὑκαὶ πάντας τοὺς θησαυροὺς τοὺς εὐρεθέντας ἐν οἴκῳ κυρίου ἔλαβεν ἡ δύναμις τῶν Χαλδαίων καὶ πάντα τὰ σκεύη, τά τε χρυσᾶ καὶ ἀργυρᾶ, καὶ πάντα χαλκὸν ἐξέκοψεν. Ναβουζαρδὰν ὁ ἀρχιμάγειρος καὶ ἤνεγκεν αὐτὰ εἰς Βαβυλῶνα, αὐτὸν δὲ τὸν Σεδεκίαν διὰ νυκτὸς φεύγοντα μετὰ ἀνδρῶν ἑπτακοσίων κατεδίωξαν αἵ δυνάμεις τῶν Χαλδαίον" ,καὶ κατέλαβον αὐτὸν ἐν Ἱεριχώ" „Aal ἤγαγον αὐτὸν πρὸς βασιλέα Βαβυλῶνος εἰς Δεβλαθά“. Sxal ἐκρίθη μετ᾽ αὐτοῦ ὁ βασιλεὺς ἐν θυμῷ διὰ τὸ παραβεβηκέναι αὐτὸν τὸν ὅρκον κυρίου καὶ τὴν διαθήκην, ἣν διέθετο πρὸς αὐτόν. Ἰκαὶ λαβὼν τοὺς υἱοὺς αὐτοῦ ἔσφαξεν ἔμπροσθεν αὐτοῖ καὶ τοὺς ὀφθαλμοὺς Σεδεκίου ἐξετύφλωσεν καὶ ἔδησεν αὐτὸν ἐν πέδαις σιδηραῖς ναὶ ἤγαγεν αὐτὸν" „eig Βαβυλῶνα“: καὶ ἣν ἀλήθων ἐν τῷ μύλωνι „EOS τῆς ἡμέρας ἧς ἀπέθανεν". θκκαὶ ἐν τῷ ἀποθανεῖν αὐτὸν λαβόντες τὸ σῶμα αὐτοῦ ἔρριψαν ὀπίσω τοῦ τείχους Νινευΐ. θἐπὶ τούτου πληροῦται ὑἡ προφητεία Ἱερεμίου λέγοντος “ζῶ ἐγώ, λέγει κύριος, ἐὰν γενόμενος γένηται Ἰεχονίας υἱὸς Ἰωσίου βασιλεὺς Ἰούδα ἀποσφράγισμα ἐπὶ τῆς χειρός μου τῆς δεξιᾶς, ἐκεῖθεν ἐχσπάσω σε καὶ δώσω σε εἰς χεῖρας τῶν ζητούντων τὴν ψυχήν σου, ὧν σὺ &λαβῇ ἀπὸ προσώπου αὐτῶν. εἰς χεῖρας τῶν Χαλδαίων. καὶ ἀπορρίψω σε καὶ τὴν μητέρα σου τὴν τεκοῦσάν σε εἰς γῆν, οὗ οὐκ ἐτέχθης ἐκεῖ, κακεῖ ἀποθανεῖσθε. εἰς δὲ τὴν γῆν, ἣν αὐτοὶ ευχονται ταῖς ψυχαῖς αὐτῶν, οὐ μὴ ἐπιστρέψωσιν. ἠτιμώθη Ἰεχονίας. de σκεῦος ἄχρηστον οὗ οὐκ ἔστι χρεία, διότι ἐξερρίφη καὶ ἐξεβλήθη εἰς γῆν ἣν οὐκ ἤδει. γῆ (γ7), ἄκουε λέγον κυρίου. γράψον τὸν ἄνδρα τοῦτον ἐκκήρυχτον ἄνθρωπον, ὅτι οὐ μὴ αὐξηθῇ ἐκ τοῦ σπέρματος αὐτοῦ καθήμενος ἐπὶ θρόνου Δαβὶδ ἄρχων ἔτει ἐν τῷ Ἰούδα". ἰγεγένηται οὖν ἡ αἰχμαλωσία αὐτοῖς εἰς Βαβυλῶνα μετὰ τὴν ἔξοδον τὴν ἐξ Alγύπτου!
Toutou oun metachthentos basileuei ho huios autou Iōakeim etē tria. kai epi touton hōs eirētai » anebē Miabouchodonosor" kai metoikizei auton te kai ek tou laou deka chiliadas andrōn eis Babylōna kai kathistą ant᾽ autou Iechonian ton adelphon tou patros autou, hon kai metōnomase Sedekian, meth' hou horkia kai synthēkas poiēsamenos apeisin eis Babylōna. houtos basileusas etē hendeka apestē ap᾿ autou kai edōken xauton pros Pharaō basilea Aigyptou. en de tǭ dōdekatǭ etei ,ēlthen" ep᾿ auton, Miabouchodonosor" kai pasa hē dynamis tōn Chaldaiōn kai periecharakōsan" tēn polin kai periekathisan autēn kyklothen kai syneichon autēn pantothen, hothen hoi pleiones autōn en limǭ diephtharēsan, hoi de en rhomphaią apōlonto, tines de autōn aichmalōtoi elēphthēsan. hē de polis enepyristhē en pyri kai ho naos kai to teichos kathērethē. hykai pantas tous thēsaurous tous eurethentas en oikǭ kyriou elaben hē dynamis tōn Chaldaiōn kai panta ta skeuē, ta te chrysa kai argyra, kai panta chalkon exekopsen. Nabouzardan ho archimageiros kai ēnenken auta eis Babylōna, auton de ton Sedekian dia nyktos pheugonta meta andrōn heptakosiōn katediōxan hai dynameis tōn Chaldaion" ,kai katelabon auton en Hierichō" „Aal ēgagon auton pros basilea Babylōnos eis Deblatha“. Sxal ekrithē met᾽ autou ho basileus en thymǭ dia to parabebēkenai auton ton horkon kyriou kai tēn diathēkēn, hēn dietheto pros auton. Ikai labōn tous huious autou esphaxen emprosthen autoi kai tous ophthalmous Sedekiou exetyphlōsen kai edēsen auton en pedais sidērais nai ēgagen auton" „eig Babylōna“: kai hēn alēthōn en tǭ mylōni „EOS tēs hēmeras hēs apethanen". thkkai en tǭ apothanein auton labontes to sōma autou erripsan opisō tou teichous Nineuï. thepi toutou plēroutai hyē prophēteia Hieremiou legontos “zō egō, legei kyrios, ean genomenos genētai Iechonias huios Iōsiou basileus Iouda aposphragisma epi tēs cheiros mou tēs dexias, ekeithen echspasō se kai dōsō se eis cheiras tōn zētountōn tēn psychēn sou, hōn sy &labę̄ apo prosōpou autōn. eis cheiras tōn Chaldaiōn. kai aporripsō se kai tēn mētera sou tēn tekousan se eis gēn, hou ouk etechthēs ekei, kakei apothaneisthe. eis de tēn gēn, hēn autoi euchontai tais psychais autōn, ou mē epistrepsōsin. ētimōthē Iechonias. de skeuos achrēston hou ouk esti chreia, dioti exerriphē kai exeblēthē eis gēn hēn ouk ēdei. gē (g7), akoue legon kyriou. grapson ton andra touton ekkērychton anthrōpon, hoti ou mē auxēthę̄ ek tou spermatos autou kathēmenos epi thronou Dabid archōn etei en tǭ Iouda". igegenētai oun hē aichmalōsia autois eis Babylōna meta tēn exodon tēn ex Algyptou!
When he had been removed, his son Joakim reigned three years. Against him also, as has been said, Nebuchadnezzar came up and deported him, and ten thousand men of the people, to Babylon, and set up in his place Jeconiah his father's brother, whom he also renamed Zedekiah; with him he made oaths and covenants and went away to Babylon. This man, after reigning eleven years, revolted from him and gave himself over to Pharaoh king of Egypt. In the twelfth year Nebuchadnezzar came against him with all the army of the Chaldeans; they threw a palisade round the city, besieged it on every side and pressed it from all quarters, so that most of them perished by famine, others died by the sword, and some were taken captive. The city was burned with fire, and the temple and the wall were pulled down. And all the treasures found in the house of the Lord the army of the Chaldeans took, and all the vessels, both gold and silver; and all the bronze Nebuzaradan the chief cook cut up and carried to Babylon. As for Zedekiah himself, fleeing by night with seven hundred men, the forces of the Chaldeans pursued him and overtook him at Jericho, and brought him to the king of Babylon at Deblatha. And the king passed judgment on him in anger, because he had transgressed the oath of the Lord and the covenant that he had made with him. He took his sons and slaughtered them before his eyes, put out the eyes of Zedekiah, bound him in iron fetters and brought him to Babylon; and he was grinding at the mill until the day he died. When he died they took his body and threw it behind the wall of Nineveh. In him is fulfilled the prophecy of Jeremiah, who says: 'As I live, says the Lord, even if Jeconiah son of Josiah king of Judah were a signet on my right hand, I would tear you off from there and give you into the hands of those who seek your life, of whom you are afraid, into the hands of the Chaldeans. And I will cast you out, and your mother who bore you, into a land where you were not born, and there you shall die. But to the land for which they long in their souls they shall not return. Jeconiah is dishonoured like a useless vessel for which there is no need, because he was cast out and thrown into a land that he did not know. Land, land, hear the word of the Lord: Write this man down as a man proclaimed an outcast, for no one of his seed shall grow up to sit on the throne of David as ruler again in Judah.' So the captivity to Babylon befell them after the exodus from Egypt.
2 Kgs 24:10 (allusion, high confidence) · 2 Kgs 24:17 (allusion, high confidence) · 2 Kgs 25:1 (quotation, medium confidence) · 2 Kgs 25:13 (allusion, high confidence) · 2 Kgs 25:4 (allusion, high confidence) · Jer 52:11 (quotation, medium confidence) · Jer 22:24 (quotation, high confidence)
Notes and citation
Summary: Hippolytus recounts the last kings of Judah, the fall of Jerusalem, and the fulfilment of Jeremiah's oracle against Jeconiah.
- Hippolytus follows 2 Kgs 24:8–25:7 and Jer 52:7–11 loosely, with names and relationships of his own (Scripture: Jehoiachin reigned three months; Zedekiah was Jehoiachin's uncle, renamed from Mattaniah; Zedekiah was captured near Jericho and judged at Riblah). 'Behind the wall of Nineveh' is his statement. Translated as written. The quotation is Jer 22:24–30 (LXX).
Notes on the original text
- Digital text corrected (OCR noise; OCR slip; OCR slips in name; running head; section numeral and OCR slip; section numeral fused to word): ?2xal ἐπὶ → καὶ ἐπὶ; θοὗτος βασιλεύσας → οὗτος βασιλεύσας; 18r δὲ τῷ → ἐν δὲ τῷ; ἔν οἴχῳ → ἐν οἴκῳ; Δαβουξζαρδὰν ὃ → Ναβουζαρδὰν ὁ; ἐξεεύφλωσεν → ἐξετύφλωσεν; - 2 ἤ 2 5 > \ \ - [5] γ ΗΜ ” I -" → ; ἹΠΠΟΔΥΤΟῪ → .
Cite (SBL): Hippolytus, Comm. Dan. 1.3 (Bonwetsch GCS 1:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek (Bonwetsch, GCS 1, 1897) and, where only the Old Slavonic survives, from Bonwetsch's German translation (not shown); ANF 5's fragments compared afterwards.
1.4Bonwetsch GCS 1:10
Τοῦ οὐν λαοῦ παντὸς μετοικισθέντος καὶ τῆς πόλεως ἐρημωθείσης τοῦ τε ἁγιάσματος καθῃρημένου εἰς τὸ πληρωθῆναι τὸν λόγον κυρίου, ὃν ἐλάλησε διὰ τοῦ στόματος Ἱερεμίου τοῦ προφήτου λέγοντος ὅτι -ἔσται" ἔρημον ἁγίασμα ἑβδομήκοντα ἔτη," εὑρίσκομεν τὸν μακάριον Δανιὴλ ἐν Βαβυλῶνι προφητεύσαντα καὶ ἔκδικον τῆς “Σωσάννης γενόμενον. V.... Ξαύτη μὲν οὖν ἡ ἱστορία γεγένηται ὕστερον, προεγράφη δὲ (ταύτης) τῆς βίβλου πρώτη. θἔθος γὰρ ἦν τοῖς γραμματεῦσιν» ὑστερόπρωτα πολλὰ ἐν ταῖς γραφαῖς τιθέναι. εὑρίσκομεν γὰρ καὶ Er τοῖς προφήταις ὁράσεις τινὰς πρώτας γεγενημένας καὶ ἐπ᾽ ἐσχάτων πεπληρωμένας καὶ αὖ πάλιν ἐπ᾽ ἐσχάτων εἰρημένας καὶ πρώτας γεγενημένας. τοῦτο δὲ οἰκονομίᾳ τοῦ πνεύματος ἐγίνετο, ἵνα μὴ ὁ διάβολος συνιῇ τὰ ὑπὸ τῶν προφητῶν ἐν παραβολαῖς λαλούμενα καὶ παγιδεύσας ἐκ δευτέρου πάλιν ἀποκτείνῃ τὸν ἄνθρωπον. Υ͂Ι.... ταῦτα μὲν οὖν ἡ γραφὴ οὕτως διηγεῖται, ἱ ἵνα τὴν γεγενημένην δευτέραν αἰχμαλωσίαν τοῦ λαοῦ σημάνῃ, ἡνίκα μετῳκίσθη ὃ τε Ἰωακεὶμ (6 υἱὸς τοῦ Ἰωακεὶμ) καὶ οἱ σὺν αὐτῷ τρεῖς παῖδες ἅμα τῷ Δανιὴλ εἰλημμένοι. „eldop τὰ δάκρυά σου καὶ ἤχουσα τῆς φωνῆς σου. ἰδου προστίθημι εἰς τὸ» χρόνον σου ἔτη ιε (za ἐκ χειρὸς βασιλέως ᾿Ισσυρίων ὁύσομαί GE). τοῦτο δέ σοι τὸ σημεῖον παρὰ κυρίου (ὅτι ποιήσει ὁ θεὸς τὸ ῥῆμα τοῦτο. ἣ ἰδοὺ στρέφω τὴν σκιὰν τῶν ἀγαβαθμῶν τοῦ οἴχου τοῦ πατρύς σου, οὃς κατέβη ὁ ἥλιος. τοὺς dena ἀναβαθμούς, oU: κατέβη ἡ σκιά", ὥστε γενέσθαι τὴν ἡμέραν ἐκείνην ὡρῶν λβ. τοῦ γὰρ ἡλίου (δια)δραμόντος καὶ ἐπὶ τὴν δεκάτην ὥρων φθάσαντος καὶ τῆ: σχιᾶς τοὺς δέκα ἀν αβαθμοὺς τοῖ οἴχου [τοῦ Pant) κατελθούσης ἀνέστρεψε πάλιν ὁ ἥλιος τοὺς δέκα ἀναβαθμοὺς. εἰς τὰ ὀπίσω" κατὰ τὸ ὁῆμα “υρίου καὶ ἐγένοντο ὧραι κ᾿ καὶ πάλιν" τὸν ἴδιο» δρόμον" κατὰ τὴν ἰδίαν τάξιν κυκλώσας ὁ ἥλιος ἐπορεύθη εἰς δυσμάς. ἐγένοντο οὖν ὧραι τριάκοντα δύο. θηνίχα (400) Ἰησοῦς ὁ τοῦ Ναυὴ ἐπολέμει τοὺς ᾿Αἀμωρραίους, τοῦ ἡλίου ἤδη εἰς ὀυσμὰς σλίνοντος καὶ τοῦ πολέμου ἀθρόως ἐπικειμένου, εὐλαβηθεὶς “ὁ μακάριος; Ἰησοῦς μήποτε γυχτὸς ἐπιγενομένης διαφύγσιν οἱ ἀλλόφυλοι, ἐβόησε λέγων" „OTTO ὁ ἥλιος κατὰ Γαβαὼν Ἢ “σαὶ ή σηλήνη Ζωτ φάραγγα Aldi" ) ἕως UV ἐκπολεμήσο τὸν λαὸν τοῦτον". »“αἱ ἔστη ὁ ἥλιος καὶ ἡ δηλήνη ἐν τῇ στάσει αὐτῶν“ („zeit οὐ πουεπορεύετο εἰς ὄνομὰς εἰς τέλος ἡμέρας μιᾶς“), ὥστε γενέσθαι τὴν ἡμέραν ἐκείνην ὡρῶν χό... EZ ἀνέστρενεν ἐπὶ Ἐζεκίου σὺν τῷ ἡλίῳ καὶ ἡ σελήνη εἰς τοὐπίσω. ἵνα μὴ ἡ σύγκρουσις τῶν δίο στοιχείων γένηται ἀτάκτως ἀλλήλοις ἐπιφερομένων... ‚IX. Kal (700) καταπλαγεὶς TÜTE Μιαρωδὰχ ὁ Χαλδαῖος ὁ βασιλεὺς Βαβυλῶνος διὰ τὸ τὴν ἀστρολογικὴν τέχνην ἀσκεῖ»" καὶ τὸν τοῦ ἡλίου ὁρόμον ἀκρῳρῶς καταμετρεῖν μαθῶὼν τὴν αἰτίαν ἔπεμψεν ἐπιστολὴν καὶ δῶρα τῷ Ἐζεκίᾳ. 3ὸν τρόπον ἐποίησαν καὶ οἱ μάγοι (ἐπελθόντες) ἀπὸ ἀνατολῶν [πρὸς Χριστόν). "Ω μαχαρίων παίδων τὴν διαθήκην τῶν πατέρων φυλαξάντῶν καὶ τὸν διὰ Μιωῦσέως δοθέντα νόμον μὴ παραβάντων, ἀλλὰ τὸν δι᾽ αὖ-᾿ τοῦ κηρυττόμενον θεὸν φοβηθέντων. “ovtoL, αἰχμάλωτοι „kr γῆ ἀλλοτρίᾳ" ὑπέρχοντες, οὐ βρώμασι ποικίλοις ἠἡπατήθησαι οὐδὶ οἵγον ἡδονῆς ἐδουλώθησαν οὐδὲ δόξῃ βασιλικῇ ἐδελεάσθησαν ἀρπαγέντες. ἐτήρησαν δὲ τὸ ἑαυτῶν ἁγνὸν καὶ καθαρὸν στόμα. ὅπως χαθαρὺς λόγος ἐκ στόματος καθαρῶν προέλθῃ καὶ ἀνυμνήσῃ .. δι᾿ αὐτῶν τὸν ἐπουνράνιον πατέρα. [διδάσκουσιν] ὁτι μὴ βρώματα ἐπίγεια εἴη τὰ παρέχοντα ἀνθρώποις κάλλος καὶ ἰσχύν, ἀλλὰ χάρις θεοῦ διὰ λόγου δωρουμένη, δ εἶδες πίστιν παίδων ἀμετάθετον καὶ φόβον θεοῦ ἀπαράβατον; δέκα ἡμερῶν χρόνου διάστημα ἡτήσαντο, ἵνα ἐν τούτῳ ἐπιδείξωσι μὴ δύνασθαι ἑτέρως ἄνθρωπον παρὰ θεοῦ κτήσασθαι χάριν, εἰ μὴ τῷ διὰ τοῦ Ἰησοῦ κηρυσσομένῳ λόγῳ πιστεύουσιν. "(hrtou μὲν οὖν ἄρτῳ καὶ ἐδετε μόνῳ τρεφόμενοι. τῇ δὲ Eaaovadarien σοφίᾳ κοσμούμενοι ἔσχον χάριν παρὰ πάντα τὰ παιδάρια τὰ συνήλιχα αὐτῶν. ῦ Arottovs μὲν ἐν πάσῃ σοφίᾳ ὁ λόγος προῆγε. μάρτυρας πιστοὺς ἐν βαβυλῶνι δεικνυμένους. ἵνα δι αὐτῶν τῶν βαρυλωνίων τὰ σεθάσματα καταισχυνθὴ καὶ Δ᾽ιαβουχοδονόσορ ὑπὸ τριῶν παίδων ἡττηθῇ, καὶ διὰ τῆς τούτων πίστεως τὸ ἐν καμίνῳ πῦρ φυγαδευθῇ καὶ ἡ μακαρία Σωσάνγα ἐκ θανάτου ῥυσθθῇ καὶ τῶν ἀνόμων πρεσβυτέρων μάταιος ἐπιθυμία ἐλεγχθῇ. οὗτος ὁ Ἰωακεὶμ πάροικος γενόμενος ἐν Βαβυλῶνι λαμβάνει τὴν :“Σωσάνναν εἰς γυναῖχα. δαὕτη δὲ Ἰ» θυγάτηρ Χελκίου τοῦ ἱερέως τοῦ εὑρόντος τὸ βιβλίον τοῦ γόμου ἐν τῷ οἴκῳ κυρίου, ἡνίκα Ἰωσίας 0 βασιλεὺς ἐκέλευσεν αὐτὸν καθαρίσαι τὰ ἅγια τῶν ἁγίων. “ταύτης ἀδελφὸς γίνεται Ἱερεμίας ὁ προφήτης, ὃς ἅμα τοῖς ἐπιλοίποις μετὰ τὴν» γενομένην. τοῦ λαοῦ ἐν Βαβυλῶνι αἰχμαλωσίαν ἃ ἀπήχθη εἰς Alyvπτον καὶ παρῴκησεν ἐν Τάφναις κἀκεῖ προφητεύων λιθοβοληθεὶς ὑπ᾽ αὐτῶν ἀνῃρέθη. ἐκ γὰρ τοῦ καρποῦ τοῦ E& αὐτῶν προβληθέντος εὐχολῶς καὶ TO δένδρον γινοωόκεται. ανόρες γὰρ εὐλαβεῖς καὶ «ζηλωταὶ τοῦ νόμου" γενόμενοι ἄξια θεοῦ τέχνα ἐν κόσμῳ προηγάγοντο, τὸν μὲν προφήτὴν καὶ μάρτυρα Χριστοῦ γεγενημένον, τὴν δὲ σώφρονα καὶ πιστὴν ς , - < \ - εὐρημένην ἐν Βαβυλῶνι, ἣς τὸ σεμνὸν καὶ σῶφρον τὸν μακάριον \ ’, λ Δανιὴλ προφήτην ἀπέδειξεν. 1587 οὖν ἐπιζητεῖν τὸ αἴτιον, πῶς [γὰρ] (0&TOL) αἰχμάλωτοι ὑπάρχοντες καὶ ὑπόδουλοι Βαβυλωνίοις γεγενημένοι ἠδύναντο συνέρχεσθαι ἐπὶ τὲ αὐτὸ die αὐτεξούσιοι. δὲν τούτῳ δεῖ νοεῖν ὅτε μετοικίσας αὐτοὺς Ναβουχοδονόσορ φιλανθρώπος αὐτοῖς ἐχρήσατο καὶ ἐπέτρεψεν αὐτοὺς ὁμοῦ συνερχομένους πάντα τὰ κατὰ τὸν νόμον πράσσειν. θταῦτα μὲν οὖν οἱ τῶν Ἰουδαίων ἄρχοντες βούλονται νῦν περιχύπτει" τῆς βίβλου, φάσκοντες μὴ γέεγεν ἤσθαι ταῦτα ἐν αβυ λώτι. αἰσχυνόμενοι τὸ ὑπὸ τῶν πρεσβυτέρων κατ᾽ ἐκεῖνον τὸν καιρὸν γεγενημένον. ς > ’ ἡ Σωσάννα προετυποῦτο εἰς τὴν ἐκκλησίαν, Ἰωακεὶμ δὲ ὁ ἀνὴρ αὐτῆς εἰς τὸν Χριστόν. ὁ δὲ παράδεισος .. ἡ κλῆσις τῶν ἁγίων ὡς ἐ 4 ι δένδρων καρποφόρων ἐν ἐκκλησίᾳ πεφυτευμένων. Βαβολῶν δέ ἐστιν ὃ κόσμος. οὶ δὲ δύο πρεσβύτεροι εἰς τύπον δείκνυνται τῶν δύο λαῶν τῶν ἐπιβουλευόντων τῇ ἐκκλησίςι, εἷς μὲν ὁ ἐκ περιτομῆς καὶ εἷς ὁ ἐξ ἐθνῶν. τὸ γὰρ λέγειν͵, ἀπεδείχθησαν" ἄρχοντες «τοῦ λαοῦ" καὶ αριταί"", ὅτι ἐν τῷ αἰῶνι τούτῳ ἐξουσιάζουσι καὶ ἄρχουσι, κρίγνοντὲες ἀδίκως τοὺς δικαίους. σημαίνει [δὲ] τοῦτο ὅτι ἕως νῦν παρατηροῦνται καὶ περιεργάζονται τὰ ἐν τῇ ἐκκλησίᾳ πραττόμενα οἵ τε ἐξ ἐθνῶν καὶ οἵ ἐκ περιτομῆς Ἰουδαῖοι. βουλόμενοι ψευδεῖς μαρτυρίας καταφέρειν KAUF” ἡμῶν, ὡς ὁ ἀπόστολος λέγει «διὰ δὲ τοὺς παρεισέκτους ψευδοαδέλφους, οἵτινες εἰσῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν, ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ δορὶ γὰρ ἐπίβουλοι καὶ φθορεῖς τῆς ἐκκλησίας γενόμενοι πῶς δύνανται δίκαια κρίνειν ἢ καθαρᾷ καρδίᾳ ἀναβλέπειν εἰς τὸν οὐρανόν, τῷ ἄρχοντι τοῦ αἰῶνος τούτου δεδουλωμένοι; ἱκαὶ γὰρ ἔστιν ἀληθῶς καταλαβέσθαι τὸ εἰρημένον, ὅτε πάντοτε οἱ δύο λαοὶ κατανυσσόμενοι ὑπὸ τοῦ ἐν αὐτοῖς ἐνεργοῦντος σατανῶ βουλεύονται διωγμοὺς καὶ θλίψεις ἐγείρειν κατὰ τῆς ἐκκλησίας, ζητοῦντες ὅπως διαφθείρωσιν αὐτήν, αὐτοὶ ἑαυτοῖς μὴ συμφωνοῦντες. 570 οὖν “διεχωρίσθησαν ἀπ᾽ ἀλλήλων τῇ ὥρᾳ τοῦ ἀρίστου" .. τοῦτο σημαίνει ὅτι ἐν μὲν τοῖς βρώμασι τοῖς ἐπιγείοις οἱ Ἰουδαῖοι μετὰ τῶν ἐθνῶν οὐ συμφωνοῦσιν, ἐν δὲ ταῖς θεωρίαις καὶ παντὶ πράγματι κοσμικῷ τούτοις συνερχόμενοι κοινωνοῦσιν. αὐτοὶ ξαυτοῖς προφητεύοντες ὡς μελλήσουσιν ὑπ᾽ (ἀγγέλων) ἐταζόμενοι λόγον δοῦναι τῷ θεῷ ὑπὲρ πάσης ἁμαρτίας ἧς ἔπραξαν, ἧς Σολομῶν λέγει “ἐτασμὸς δὲ ἀσεβεῖς ὀλεῖ". ἁλίσκονται γὰρ οὗτοι ὑπὸ ἐτάσεως (τῶν ἰδίων πονηρῶν). 2x0lap „EUTETOV (ἡμέραν!) ἀλλ ἢ τὴν τοῦ πάσχα; ἐν ἢ τὸ λουτρὸν ἐν παραδείσῳ τοῖς καυσομένοις ἑτοιμάζεται καὶ () ἐκκλησία 6) Xoσάννα ἀπολουομένη καθαρὰ νύμφη θεῷ παρίσταται; (Kal) ος (αΐ δύο παιδίσκαι αἱ αὐτῇ παρακολουθοῦσαι) πίστις καὶ ἀγάπη (AL παρακολουθοῦσαιΣ τὸ ἔλαιον καὶ τὰ σμήγματα τοῖς λουομένοις ἑτοιμάζουσιν. "τίνα δὲ ἢν τὰ σμήγματα ἀλλ᾽ ἢ αἱ τοῦ λόγου ἐντολαί; τί δὲ τὸ ἔλαιον ἀλλ ἢ τοῦ ἁγίου πνεύματος δύναμις; αἷς μετὰ τὸ λουτρὸν ὡς μύρῳ χρίονται οἱ πιστεύοντες. ἱταῦτα πάλαι προετυποῦτο διὰ τῆς μακαρίας Σωσάννης dı ἡμᾶς, ἵνα νῦν ἡμεῖς οἱ τῷ θεῷ πιστεύοντες μὴ ὡς ξένα τὰ νῦν γινόμενα ἐν τῇ ἐκκλησίᾳ νοήσωμεν, ἀλλὰ πάλαι ταῦτα διὰ τῶν πατριαρχῶν προτετυπωμένα πιστεύσωμεν, καθὰ καὶ ὁ ἀπόστολος λέγει, ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὺς τὰ τέλη τῶν αἰώνων κατήντησεν". 5,. ἡνίκα γὰρ ἂν τὸ [κατὰ συνήθειαν)] πνευματικὸν ἐπιθυμῇ λαβεῖν λουτρὸν ἡ ἐκκλησία, ἐξ ἀνάγκης ταύτῃ θύο παιδίσκας δεῖ παραχολουθεῖν. διὰ γὰρ τῆς πίστεως τῆς εἰς Χριστὸν καὶ διὰ Tre ἀγάπης τῆς πρὸς τὸν θεὸν λαμβάνει τὸ λουτρὸν ὁμολογοῦσα ἡ ἐκκλησία. (καὶ ἐξῆλθον κατὰ τὰς πλαγίας. θύυρας,. προμηνύουσαι, ὅτι ὁ βουλόμενος τοῦ ἐν τῷ παραδείσῳ ὕδατος μεταλαβεῖν ἀποτάξασθαι μὲν ὀφείλει τῇ πλατείᾳ θύρᾳ, διὰ δὲ τῆς στενῆς καὶ τεθλιμμένης" εἶσελθεῖν. 3.. ὥσπερ γὰρ τότε ἐν τῷ παραδείσῳ ἐνεκρύβη ὁ διάβολος ἐν τῷ ὄφει, οὕτω καὶ νῦν ἐν τοῖς πρεσβυτέροις ἐγκρυβεὶς τὴν ἑαυτοῦ ἐνεκίσσησεν ἐπιθυμίαν, ἵνα πάλιν ἐκ δευτέρου διαφθείρῃ τὴν Hoar. παρανόμων ἀρχόντων καὶ (ἡγουμένων), διαβολικῆς ἐνεργείας μεμευτομένων. ᾿ξαῦτα ὑμῖν παρίδωχε Μωύϊοῆς: οὕτω δὲ τῶν γόμον ἀναγινώσκοντες ἑτέρους διδίσκετε: Ö λέγων μὴ HOLE van HOLE: ὁ κηρύττων μὴ φονεύειν αὐτὸς φονεύεις; ὁ λέγων μὴ ἐπιθυμεῖν αὐτὸς τὴν γυναῖχα τοῦ πλησίον διαφθεῖραι θέλεις; τί ἀναπείθετε ἄνομοι σώφρονα καὶ ἀκέραιον φυχὴν λόγοις φρεσδέσεν, ἵνα τὴν οἰκείαν ἐπιθυμίαν στήσητε; τεαῦτα ὑμῶν τὰ ἀπ᾿ ἀρχῆς ὀμνὰ τολμήματα διὰ τὸν ἀπ᾽ ἀρχῆς ἐν ὑμῖν ἐμᾳ ὠλεύσιυτα πλάνον. " μὲν γὰρ ὄντως μετὰ ταύτης γα: νίσκος ἐπ᾿ οὐρανῶν ὑμέτερος. οὐ συγγενόμενος αὐτῇ, ἀλλὰ συμμαρτυρῶν τῇ ἀληθείᾳ.
Tou oun laou pantos metoikisthentos kai tēs poleōs erēmōtheisēs tou te hagiasmatos kathę̄rēmenou eis to plērōthēnai ton logon kyriou, hon elalēse dia tou stomatos Hieremiou tou prophētou legontos hoti -estai" erēmon hagiasma hebdomēkonta etē," heuriskomen ton makarion Daniēl en Babylōni prophēteusanta kai ekdikon tēs “Sōsannēs genomenon. V.... Xautē men oun hē historia gegenētai hysteron, proegraphē de (tautēs) tēs biblou prōtē. thethos gar ēn tois grammateusin» hysteroprōta polla en tais graphais tithenai. heuriskomen gar kai Er tois prophētais horaseis tinas prōtas gegenēmenas kai ep᾽ eschatōn peplērōmenas kai au palin ep᾽ eschatōn eirēmenas kai prōtas gegenēmenas. touto de oikonomią tou pneumatos egineto, hina mē ho diabolos synię̄ ta hypo tōn prophētōn en parabolais laloumena kai pagideusas ek deuterou palin apokteinę̄ ton anthrōpon. UI.... tauta men oun hē graphē houtōs diēgeitai, hi hina tēn gegenēmenēn deuteran aichmalōsian tou laou sēmanę̄, hēnika metǭkisthē ho te Iōakeim (6 huios tou Iōakeim) kai hoi syn autǭ treis paides hama tǭ Daniēl eilēmmenoi. „eldop ta dakrya sou kai ēchousa tēs phōnēs sou. idou prostithēmi eis to» chronon sou etē ie (za ek cheiros basileōs ᾿Issyriōn housomai GE). touto de soi to sēmeion para kyriou (hoti poiēsei ho theos to rhēma touto. hē idou strephō tēn skian tōn agabathmōn tou oichou tou patrys sou, hoos katebē ho hēlios. tous dena anabathmous, oU: katebē hē skia", hōste genesthai tēn hēmeran ekeinēn hōrōn lb. tou gar hēliou (dia)dramontos kai epi tēn dekatēn hōrōn phthasantos kai tē: schias tous deka an abathmous toi oichou [tou Pant) katelthousēs anestrepse palin ho hēlios tous deka anabathmous. eis ta opisō" kata to hoēma “yriou kai egenonto hōrai k᾿ kai palin" ton idio» dromon" kata tēn idian taxin kyklōsas ho hēlios eporeuthē eis dysmas. egenonto oun hōrai triakonta dyo. thēnicha (400) Iēsous ho tou Nauē epolemei tous ᾿Aamōrraious, tou hēliou ēdē eis ousmas slinontos kai tou polemou athroōs epikeimenou, eulabētheis “ho makarios? Iēsous mēpote gychtos epigenomenēs diaphygsin hoi allophyloi, eboēse legōn" „OTTO ho hēlios kata Gabaōn Ē “sai ē sēlēnē Zōt pharanga Aldi" ) heōs UV ekpolemēso ton laon touton". »“hai estē ho hēlios kai hē dēlēnē en tę̄ stasei autōn“ („zeit ou poueporeueto eis onomas eis telos hēmeras mias“), hōste genesthai tēn hēmeran ekeinēn hōrōn cho... EZ anestrenen epi Ezekiou syn tǭ hēliǭ kai hē selēnē eis toupisō. hina mē hē synkrousis tōn dio stoicheiōn genētai ataktōs allēlois epipheromenōn... ‚IX. Kal (700) kataplageis TUTE Miarōdach ho Chaldaios ho basileus Babylōnos dia to tēn astrologikēn technēn askei»" kai ton tou hēliou horomon akrǭrōs katametrein mathōōn tēn aitian epempsen epistolēn kai dōra tǭ Ezekią. 3on tropon epoiēsan kai hoi magoi (epelthontes) apo anatolōn [pros Christon). "Ō machariōn paidōn tēn diathēkēn tōn paterōn phylaxantōn kai ton dia Miōyseōs dothenta nomon mē parabantōn, alla ton di᾽ au-᾿ tou kēryttomenon theon phobēthentōn. “ovtoL, aichmalōtoi „kr gē allotrią" hyperchontes, ou brōmasi poikilois hēēpatēthēsai oudi hoigon hēdonēs edoulōthēsan oude doxę̄ basilikę̄ edeleasthēsan arpagentes. etērēsan de to heautōn hagnon kai katharon stoma. hopōs chatharys logos ek stomatos katharōn proelthę̄ kai anymnēsę̄ .. di᾿ autōn ton epounranion patera. [didaskousin] hoti mē brōmata epigeia eiē ta parechonta anthrōpois kallos kai ischyn, alla charis theou dia logou dōroumenē, d eides pistin paidōn ametatheton kai phobon theou aparabaton? deka hēmerōn chronou diastēma hētēsanto, hina en toutǭ epideixōsi mē dynasthai heterōs anthrōpon para theou ktēsasthai charin, ei mē tǭ dia tou Iēsou kēryssomenǭ logǭ pisteuousin. "(hrtou men oun artǭ kai edete monǭ trephomenoi. tę̄ de Eaaovadarien sophią kosmoumenoi eschon charin para panta ta paidaria ta synēlicha autōn. y Arottovs men en pasę̄ sophią ho logos proēge. martyras pistous en babylōni deiknymenous. hina di autōn tōn barylōniōn ta sethasmata kataischynthē kai D᾽iabouchodonosor hypo triōn paidōn hēttēthę̄, kai dia tēs toutōn pisteōs to en kaminǭ pyr phygadeuthę̄ kai hē makaria Sōsanga ek thanatou rhysththę̄ kai tōn anomōn presbyterōn mataios epithymia elenchthę̄. houtos ho Iōakeim paroikos genomenos en Babylōni lambanei tēn :“Sōsannan eis gynaicha. dautē de I» thygatēr Chelkiou tou hiereōs tou heurontos to biblion tou gomou en tǭ oikǭ kyriou, hēnika Iōsias 0 basileus ekeleusen auton katharisai ta hagia tōn hagiōn. “tautēs adelphos ginetai Hieremias ho prophētēs, hos hama tois epiloipois meta tēn» genomenēn. tou laou en Babylōni aichmalōsian ha apēchthē eis Alyvpton kai parǭkēsen en Taphnais kakei prophēteuōn lithobolētheis hyp᾽ autōn anę̄rethē. ek gar tou karpou tou E& autōn problēthentos eucholōs kai TO dendron ginoōoketai. anores gar eulabeis kai «zēlōtai tou nomou" genomenoi axia theou techna en kosmǭ proēgagonto, ton men prophētēn kai martyra Christou gegenēmenon, tēn de sōphrona kai pistēn s , - < \ - eurēmenēn en Babylōni, hēs to semnon kai sōphron ton makarion \ ’, l Daniēl prophētēn apedeixen. 1587 oun epizētein to aition, pōs [gar] (0&TOL) aichmalōtoi hyparchontes kai hypodouloi Babylōniois gegenēmenoi ēdynanto synerchesthai epi te auto die autexousioi. den toutǭ dei noein hote metoikisas autous Nabouchodonosor philanthrōpos autois echrēsato kai epetrepsen autous homou synerchomenous panta ta kata ton nomon prassein. thtauta men oun hoi tōn Ioudaiōn archontes boulontai nyn perichyptei" tēs biblou, phaskontes mē geegen ēsthai tauta en aby lōti. aischynomenoi to hypo tōn presbyterōn kat᾽ ekeinon ton kairon gegenēmenon. s > ’ hē Sōsanna proetypouto eis tēn ekklēsian, Iōakeim de ho anēr autēs eis ton Christon. ho de paradeisos .. hē klēsis tōn hagiōn hōs e 4 i dendrōn karpophorōn en ekklēsią pephyteumenōn. Babolōn de estin ho kosmos. oi de dyo presbyteroi eis typon deiknyntai tōn dyo laōn tōn epibouleuontōn tę̄ ekklēsisi, heis men ho ek peritomēs kai heis ho ex ethnōn. to gar legein͵, apedeichthēsan" archontes «tou laou" kai aritai"", hoti en tǭ aiōni toutǭ exousiazousi kai archousi, krignontees adikōs tous dikaious. sēmainei [de] touto hoti heōs nyn paratērountai kai periergazontai ta en tę̄ ekklēsią prattomena hoi te ex ethnōn kai hoi ek peritomēs Ioudaioi. boulomenoi pseudeis martyrias katapherein KAUF” hēmōn, hōs ho apostolos legei «dia de tous pareisektous pseudoadelphous, hoitines eisēlthon kataskopēsai tēn eleutherian hēmōn, hēn echomen en Christǭ Iēsou dori gar epibouloi kai phthoreis tēs ekklēsias genomenoi pōs dynantai dikaia krinein ē katharą kardią anablepein eis ton ouranon, tǭ archonti tou aiōnos toutou dedoulōmenoi? hikai gar estin alēthōs katalabesthai to eirēmenon, hote pantote hoi dyo laoi katanyssomenoi hypo tou en autois energountos satanō bouleuontai diōgmous kai thlipseis egeirein kata tēs ekklēsias, zētountes hopōs diaphtheirōsin autēn, autoi heautois mē symphōnountes. 570 oun “diechōristhēsan ap᾽ allēlōn tę̄ hōrą tou aristou" .. touto sēmainei hoti en men tois brōmasi tois epigeiois hoi Ioudaioi meta tōn ethnōn ou symphōnousin, en de tais theōriais kai panti pragmati kosmikǭ toutois synerchomenoi koinōnousin. autoi xautois prophēteuontes hōs mellēsousin hyp᾽ (angelōn) etazomenoi logon dounai tǭ theǭ hyper pasēs hamartias hēs epraxan, hēs Solomōn legei “etasmos de asebeis olei". haliskontai gar houtoi hypo etaseōs (tōn idiōn ponērōn). 2x0lap „EUTETOV (hēmeran!) all ē tēn tou pascha? en ē to loutron en paradeisǭ tois kausomenois hetoimazetai kai () ekklēsia 6) Xosanna apolouomenē kathara nymphē theǭ paristatai? (Kal) os (aï dyo paidiskai hai autę̄ parakolouthousai) pistis kai agapē (AL parakolouthousaiS to elaion kai ta smēgmata tois louomenois hetoimazousin. "tina de ēn ta smēgmata all᾽ ē hai tou logou entolai? ti de to elaion all ē tou hagiou pneumatos dynamis? hais meta to loutron hōs myrǭ chriontai hoi pisteuontes. hitauta palai proetypouto dia tēs makarias Sōsannēs dı hēmas, hina nyn hēmeis hoi tǭ theǭ pisteuontes mē hōs xena ta nyn ginomena en tę̄ ekklēsią noēsōmen, alla palai tauta dia tōn patriarchōn protetypōmena pisteusōmen, katha kai ho apostolos legei, tauta de typikōs synebainen ekeinois, egraphē de pros nouthesian hēmōn, eis ous ta telē tōn aiōnōn katēntēsen". 5,. hēnika gar an to [kata synētheian)] pneumatikon epithymę̄ labein loutron hē ekklēsia, ex anankēs tautę̄ thyo paidiskas dei paracholouthein. dia gar tēs pisteōs tēs eis Christon kai dia Tre agapēs tēs pros ton theon lambanei to loutron homologousa hē ekklēsia. (kai exēlthon kata tas plagias. thyyras,. promēnyousai, hoti ho boulomenos tou en tǭ paradeisǭ hydatos metalabein apotaxasthai men opheilei tę̄ plateią thyrą, dia de tēs stenēs kai tethlimmenēs" eiselthein. 3.. hōsper gar tote en tǭ paradeisǭ enekrybē ho diabolos en tǭ ophei, houtō kai nyn en tois presbyterois enkrybeis tēn heautou enekissēsen epithymian, hina palin ek deuterou diaphtheirę̄ tēn Hoar. paranomōn archontōn kai (hēgoumenōn), diabolikēs energeias memeutomenōn. ᾿xauta hymin paridōche Mōyïoēs: houtō de tōn gomon anaginōskontes heterous didiskete: O legōn mē HOLE van HOLE: ho kēryttōn mē phoneuein autos phoneueis? ho legōn mē epithymein autos tēn gynaicha tou plēsion diaphtheirai theleis? ti anapeithete anomoi sōphrona kai akeraion phychēn logois phresdesen, hina tēn oikeian epithymian stēsēte? teauta hymōn ta ap᾿ archēs omna tolmēmata dia ton ap᾽ archēs en hymin emą ōleusiyta planon. " men gar ontōs meta tautēs ga: niskos ep᾿ ouranōn hymeteros. ou syngenomenos autę̄, alla symmartyrōn tę̄ alētheią.
[4] When, then, the whole people had been deported, the city laid waste and the sanctuary pulled down, so that the word of the Lord might be fulfilled which he spoke through the mouth of Jeremiah the prophet, saying, 'The sanctuary shall be desolate seventy years,' we find the blessed Daniel prophesying in Babylon and becoming the avenger of Susanna. [5] This story took place later, but it was written first in the book. For it was the custom of the scribes to set many things in the Scriptures in reversed order. For we find also in the prophets some visions that were given first and fulfilled at the last, and again others spoken at the last that were given first. This was done by the dispensation of the Spirit, so that the devil should not understand what was spoken by the prophets in parables, and, setting his snare a second time, again destroy man. [6] These things, then, Scripture relates in this way to signify the second captivity of the people that took place, when Joakim (the son of Joakim) was deported, and with him the three youths taken together with Daniel. [7] … 'I have seen your tears and heard your voice. Behold, I add to your time fifteen years, and I will deliver you from the hand of the king of the Assyrians. And this is the sign for you from the Lord, that God will do this word: behold, I turn back the shadow of the steps of the house of your father, by which the sun went down, the ten steps by which the shadow went down,' so that that day became thirty-two hours. For when the sun had run its course and reached the tenth hour, and the shadow had gone down the ten steps of the house, the sun turned back again the ten steps backward according to the word of the Lord, and there were twenty hours; and again, completing its own course in its own order, the sun went on to its setting. So there were thirty-two hours. [8] When Joshua the son of Nun was fighting the Amorites, and the sun was already sinking toward its setting while the battle pressed hard, the blessed Joshua, fearing that if night came on the foreigners would escape, cried out, saying: 'Let the sun stand still at Gibeon, and the moon by the valley of Ailon, until I have fought this people to the end.' 'And the sun and the moon stood still in their station' ('so that it did not go on to its setting until the end of one day'), so that that day became twenty-four hours … In the time of Hezekiah the moon also turned back with the sun, so that there should be no disorderly collision of the two elements bearing down on one another … [9] And Merodach the Chaldean, king of Babylon, was then astounded, for he practised the astrological art and measured the sun's course exactly; learning the cause, he sent a letter and gifts to Hezekiah, just as the magi too, (coming) from the east, did [to Christ]. [10] O blessed youths, who kept the covenant of the fathers and did not transgress the law given through Moses, but feared the God proclaimed through him! These, being captives in a foreign land, were not deceived by varied foods, nor enslaved to the pleasure of wine, nor, though carried off, enticed by royal glory. They kept their own mouth holy and pure, so that a pure word might come forth from a pure mouth and through them hymn the heavenly Father. [11] … [they teach] that it is not earthly foods that give men beauty and strength, but the grace of God bestowed through the Word. Do you see the youths' unshakable faith and unswerving fear of God? They asked for a space of ten days, to show in it that a man cannot obtain grace from God otherwise than by believing in the Word proclaimed through Jesus. So, nourished on bread and water alone, and adorned with heavenly wisdom, they found favour beyond all the boys of their age. The Word led them forward in all wisdom, so that they were shown to be faithful martyrs in Babylon, in order that through them the objects of worship of the Babylonians might be put to shame, Nebuchadnezzar be defeated by three youths, the fire in the furnace be put to flight through their faith, the blessed Susanna be rescued from death, and the vain lust of the lawless elders be exposed. [12] This Joakim, living as a sojourner in Babylon, takes Susanna as wife. She was the daughter of Hilkiah the priest, who found the book of the law in the house of the Lord when King Josiah ordered him to cleanse the holy of holies. Her brother was Jeremiah the prophet, who with the remnant, after the captivity of the people in Babylon, was carried off to Egypt and lived in Taphnae, and there, while prophesying, was stoned by them and killed. [13] For from the fruit they put forth the tree too is easily known. Being devout men and 'zealous for the law', they brought forth into the world children worthy of God: the one a prophet and martyr of Christ, the other a chaste and faithful woman found in Babylon, whose modesty and chastity showed the blessed Daniel to be a prophet. One should ask the reason how, being captives and enslaved to the Babylonians, they could come together in one place as though free. Here one must understand that Nebuchadnezzar, after deporting them, treated them kindly and allowed them to come together and do everything according to the law. [14] These things the rulers of the Jews now wish to cut out of the book, saying that these things did not happen in Babylon, since they are ashamed of what was done by the elders at that time. … Susanna was a type prefiguring the church, and Joakim her husband, Christ; the garden, the calling of the saints, planted like fruit-bearing trees in the church. Babylon is the world. The two elders are shown as a type of the two peoples that plot against the church, one from the circumcision and one from the Gentiles. For the words 'they were appointed rulers of the people and judges' mean that in this age they have authority and rule, judging the righteous unjustly. [15] This signifies that until now both those from the Gentiles and the Jews from the circumcision watch and pry into what is done in the church, wishing to bring false testimony against us, as the apostle says: 'because of the false brothers secretly brought in, who slipped in to spy out our freedom which we have in Christ Jesus.' For having become plotters against the church and its corrupters, how can they judge justly, or look up to heaven with a pure heart, enslaved as they are to the ruler of this age? For it is truly possible to grasp what has been said: that always the two peoples, goaded by Satan who works in them, plan to stir up persecutions and afflictions against the church, seeking how they may destroy her, though they do not agree with each other. That they 'parted from each other at the hour of the midday meal' signifies this: in earthly foods the Jews do not agree with the Gentiles, but in the spectacles and every worldly matter they come together with them and have fellowship. … prophesying against themselves that, examined by (angels), they will give account to God for every sin they have done; of which Solomon says: 'Examination destroys the ungodly.' For these are caught by an examination (of their own evil deeds). [16] What 'fitting day' but that of the Pascha? On it the bath in the garden is prepared for those who are burning, and the church, Susanna, washed clean, stands before God as a pure bride; and (the two maids who accompany her), faith and love, prepare the oil and the washing-balms for those being washed. And what were the balms but the commandments of the Word? And what the oil but the power of the Holy Spirit? With these, after the bath, believers are anointed as with perfume. These things were prefigured long ago through the blessed Susanna for our sake, so that we who now believe in God might not think strange the things now done in the church, but believe that they were prefigured long ago through the patriarchs, as the apostle also says: 'These things happened to them as types, but they were written for our admonition, on whom the ends of the ages have come.' For whenever the church wishes to receive the spiritual bath, two maids must of necessity accompany her. For through faith in Christ and love toward God the church receives the bath, confessing. [17–18] ('And they went out by the side doors'), signifying beforehand that whoever wishes to partake of the water in the garden must renounce the broad door and enter through the narrow and hard-pressed one. For just as then the devil hid in the serpent in the garden, so now too, hiding in the elders, he set his own lust ablaze, to corrupt Eve again a second time. [19] … of lawless rulers and (leaders), filled with the working of the devil. 'Are these the things Moses handed down to you? Reading the law thus, do you teach others? You who say one must not commit adultery, do you commit adultery? You who preach that one must not murder, do you yourself murder? You who say one must not covet, do you wish to corrupt your neighbour's wife? Why, lawless men, do you try to persuade a chaste and pure soul with false words, so that you may satisfy your own lust?' Such are your terrible deeds from the beginning, because of the deceiver who from the beginning has been at work in you. For truly there was a young man with her, your 'young man', one from heaven, not lying with her, but bearing witness with her to the truth.
Textual problem in this passage: see the notes.
Jer 25:11 (quotation, medium confidence) · Dan 1:1 (allusion, high confidence) · Isa 38:5 (quotation, high confidence) · 2 Kgs 20:9 (allusion, high confidence) · Josh 10:12 (quotation, high confidence) · Isa 39:1 (allusion, high confidence) · Matt 2:1 (allusion, high confidence) · Dan 1:8 (allusion, high confidence) · Dan 1:12 (allusion, high confidence) · Dan 1:17 (allusion, high confidence) · 2 Kgs 22:8 (allusion, high confidence) · Jer 43:7 (allusion, high confidence) · Matt 7:17 (allusion, medium confidence) · Gal 2:4 (quotation, high confidence) · 1 Cor 10:11 (quotation, high confidence) · Matt 7:13 (allusion, high confidence) · Gen 3:1 (allusion, high confidence) · Rom 2:21 (allusion, high confidence)
Notes and citation
Summary: Fragments on Daniel 1 and on Susanna: the order of the book, Hezekiah's sign, the youths' fidelity, Susanna's family, and Susanna and the elders as types of the church and its persecutors.
- This staged unit contains the Greek fragments of several of Bonwetsch's chapters, whose headings the OCR lost. Chapter starts marked [5], [6], [9] follow numerals visible in the OCR; [12]–[13] follow the running heads; [7], [8], [10], [11], [14]–[19] are placed by content and are approximate. The Greek of chapters 14–19 is fragmentary; the full Slavonic of the same chapters is staged separately (1.14–1.17), so the two overlap. '…' marks gaps between fragments or lost lines. Quotations: Jer 25:11 (cf. Dan 9:2); Isa 38:5–8 and 2 Kgs 20:5–11 (Hezekiah's sign; Hippolytus's hour count is his own); Josh 10:12–13; Isa 39:1 (Merodach); Dan 1:8–17; 2 Kgs 22:8 (Hilkiah); Jer 43:6–8; Matt 7:16–20 / Luke 6:44; Sus 5 ('appointed judges'), 13–14, 15–19 (the fitting day, two maids, the bath), 18 (side doors); Gal 2:4; Prov 1:32 or a similar proverb ('Examination destroys the ungodly', source uncertain); 1 Cor 10:11; Matt 7:13–14; Gen 3; Rom 2:21–22; Sus 37–40. Jeremiah's stoning in Egypt is a tradition, not in Scripture. In [16] 'those who are burning' (τοῖς καυσομένοις) is uncertain in sense; perhaps 'those who burn' with desire for the bath. The Paschal bath, the two maids as faith and love, and the anointing after the bath describe baptism; translated as written. The polemic against 'the two peoples' is the author's own, translated as written. In [19] the end is garbled in the OCR; 'your "young man"' (ὑμέτερος) is ironic, and the sentence is translated by sense.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR χ for κ; page number and running head; page number, running head and OCR noise; running head; running head; section numeral fused; running heads, page numbers, OCR noise and slips): &ONμωθείσης → ἐρημωθείσης; χαθῃρημένου → καθῃρημένου; ἔχδικον» → ἔκδικον; ἀποχτείνῃ → ἀποκτείνῃ; YEYEPNμένην δευκέραν → γεγενημένην δευτέραν; 12 ἹΠΠΟΑΥ͂ΤΟΥ id \ δέ; , ὩΣ 3 -, - ἰδ 4 εν → ; 18 ἹΠΠΟΔΥΤΟΥ → ; Ἄ - ἹΠΠΟΔΥΤΟΥ 200T0G ὃ → οὗτος ὁ; Ἰ ΕἸΣ ΤῸΝ 4ANIHA 1, 12. 13. 21 22 ἹΠΠΟΔΛΎΤΟΥ 92 \ - - - οἷν 2 “- ’ 2», \ \ “EX γὰρ τοῦ XAQROV → ἐκ γὰρ τοῦ καρποῦ; 24 ΙΠΠΟΛΥΤΟΥ → ; 26 ἹΠΠΟΔΎΤΟΥ → ; 28 ἹΠΠΟΔΎΤΟΥ → ; ει ἹΠΠΟΛΥΤΟΥ → .
Extrabiblical texts: Sus 1-40 (Susanna [in RC, EO, ETH canons]; quotation)
Topics: Baptism
Cite (SBL): Hippolytus, Comm. Dan. 1.4 (Bonwetsch GCS 1:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek (Bonwetsch, GCS 1, 1897) and, where only the Old Slavonic survives, from Bonwetsch's German translation (not shown); ANF 5's fragments compared afterwards.
1.17Bonwetsch GCS 1:28
Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown
[17] How the paradise planted by God in Eden became a figure and, as it were, a law 'of the true' is for lovers of knowledge to learn. For from the earthly one must see the heavenly as well, from the figure understand the spiritual, and from what lasts a short time hope for the eternal; as the Lord also commanded Moses to make a tabernacle after the pattern shown him on the mountain. And what was it that he saw but images of the heavenly glory, in imitation of which the fleshly things were arranged, 'the tabernacle' 'of incorruptible wood', so that to those who reflect the fleshly might show itself to be the earthly? For 'Eden' is the name of the new 'paradise of delight', 'planted toward the east', adorned 'with every good tree'; and this is to be understood as the assembly of the righteous and the holy place in which the church is planted. For a place is not called the church, nor a house built of stone or clay, nor can a man by himself be called the church; for a house is destroyed, and a man dies. What, then, is the church? The holy assembly of those who live in righteousness. For the concord that is the saints' way to fellowship, this is the church, the spiritual house of God, planted on Christ as 'toward (in) the east'; in it appear various trees of every kind: the race of the fathers who departed at the beginning, the works of the prophets accomplished after the law, the choir of the apostles made wise by the Word, and of the martyrs saved by the blood of Christ, the calling of the virgins sanctified by water, the choir of teachers, and the order of bishops, priests and Levites. Adorned with every beauty, these all bloom in the church and cannot wither. Receiving of their fruits we gain good understanding, eating the spiritual and heavenly food that comes from them. For the blessed patriarchs themselves entrusted the words of God to us, like a tree that brings forth good, planted in paradise and always bearing fruit, so that in these times we might recognize the sweet fruit of Christ announced (proclaimed?) through them, which is the fruit of life and is given to us. A river of unceasing water flows, and 'four rivers' part from it, watering the whole earth. So it is to be seen in the church. For Christ, being the river, is proclaimed in the whole world through the fourfold Gospel, and watering the whole earth he sanctifies all who believe in him, as the prophet also says: 'Rivers flow from his belly.' In paradise there were 'the tree of knowledge' and 'the tree of life', as now in the church the law and the Word appear like two planted trees. For 'through the law comes knowledge of sin', but through the Word he gives (or: is given) life and forgiveness of sins. For then too Adam, having disobeyed God and tasted of the tree of knowledge, was driven out of paradise: taken from earth, he went back to earth. So again the one who has become a believer and has not kept the commandments is deprived of the Holy Spirit; being driven out of the church, he no longer speaks, but becoming earth he returns to his old man. [18] When Scripture says, 'Susanna went in and walked in her garden', it shows that all the kings and great ones among men plant gardens for themselves as places of pleasure in lands and among nations, as Joakim did in Babylon. His garden was 'near his house'; going into it, Susanna walked there, persevering in prayer and singing songs to God. She then sent the two maids to bring what she ordered them, so that she might bathe. They shut the doors of the garden but went out by the door, thereby announcing what was to come: that whoever wishes to drink of the water in the garden must renounce the 'broad' gates and enter through the 'narrow and afflicted' ones. 'But they did not know that the elders were hidden there.' For as formerly the devil hid in the serpent, so now too, hidden in the elders, he carried out his lust, in order to seduce Eve again a second time.
Textual problem in this passage: see the notes.
Exod 25:40 (allusion, high confidence) · Heb 8:5 (allusion, medium confidence) · Exod 25:10 (quotation, medium confidence) · Gen 2:8 (quotation, high confidence) · Gen 2:9 (quotation, high confidence) · Gen 2:10 (quotation, high confidence) · John 7:38 (quotation, high confidence) · Rom 3:20 (quotation, high confidence) · Gen 3:23 (allusion, high confidence) · Gen 3:19 (allusion, medium confidence) · Eph 4:22 (echo, medium confidence) · 1 Pet 2:5 (echo, medium confidence) · Matt 7:13 (allusion, high confidence) · Gen 3:1 (allusion, high confidence)
Notes and citation
Summary: Paradise as a figure of the church, its trees, river and two trees interpreted, and Susanna's garden, closed doors and hidden elders as figures of entry into the church and the devil's renewed assault.
- This staged unit holds Bonwetsch's chapters 17 and 18 (the heading of 18, 'XVIII', is visible in the OCR); [17] and [18] mark them. The Greek survives only in a short fragment (staged within 1.4); translated from N. Bonwetsch's German translation of the Old Slavonic. 'Of the true' is quoted by Hippolytus (cf. Heb 8:2, 'the true tabernacle'). 'Paradise of delight' renders the Slavonic 'paradise of food', Bonwetsch's literal German for the Greek τρυφῆς. 'Every beauty' is a probable reading of an OCR-damaged German word. 'He no longer speaks' is the Slavonic's reading; its sense is unclear. Quotations: Exod 25:40 / Heb 8:5; Exod 25:10 LXX ('incorruptible wood'); Gen 2:8–10, 9, 3:19, 23; John 7:38; Rom 3:20; Eph 4:22; 1 Pet 2:5; Sus 7, 4, 15–18; Matt 7:13–14; Gen 3:1.
Extrabiblical texts: Sus 4-18 (Susanna [in RC, EO, ETH canons]; quotation)
Topics: Church office, Baptism
Cite (SBL): Hippolytus, Comm. Dan. 1.17 (Bonwetsch GCS 1:28; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek (Bonwetsch, GCS 1, 1897) and, where only the Old Slavonic survives, from Bonwetsch's German translation (not shown); ANF 5's fragments compared afterwards.
1.20Bonwetsch GCS 1:32
Τούτων οὖν τῶν ῥημάτων ἀκούσασα ἡ μακαρία Σωσάννα κατενύγη τὴν καρδίαν καὶ ἔφραξε τὸ στόμα, μὴ βουλομένη μιανθῆναι ὑπὸ ἀνόμων πρεσβυτέρων. 2ἔστε δὲ καὶ καταλαβέσθαι ἀληθῶς τὸ συμβὰν ἐπὶ τῇ “ωσάννῃ. τοῦτο γὰρ νῦν καὶ ἐπὶ τῇ ἐκκλησίᾳ εὕροις πληρούμενον. ἡνίκα γὰρ οἱ δύο λαοὶ συμφωνγήσουσι διαφθεῖραί τινας τῶν ἁγίων, παρατηροῦνται ἡμέραν εὐθῆ καῖ ἐπειοελθόντες εἰς τὸν οἶχον τοῦ θεοῦ,. προσευχομένων ἐκεῖ πάντων καὶ τὸν θεὸν ὑμνούντων, ἐπιλαβόμενοι ἕλκουσί τινας καὶ κρατοῦσι λέγο»τες δεῦτε, συγκατάθεσθε ἡμῖν καὶ τοὺς θεοὺς θρησκεύσατε, „EL δὲ μή, καταμαρτυρήσομεν" καθ' ὑμῶν. τούτων δὲ μὴ βουλομένων προσἄγουσιν αὐτοὺς πρὸς τὸ βῆμα καὶ κατηγοροῦσιν GG ἐναντία τοῦ δόγματος Καίσαρος πράσσοντας καὶ θὰνάτῳ κατακρίνονται. dere ὑήματα σωφρονού σῆς yon αἰκὸς καὶ θεῷ μεμελημένης. στον μοι", φησί, πάντοθεν". ἡ γὰρ ἐκκλησία οὐ μόνον ὑπὸ Ἰουδαίων θλίβεται καὶ στενοχωρεῖτιαι. ἀλλὰ καὶ ὑπὸ ἐθνῶν καὶ ὑπὸ τῶν λεγομένε" ur. οὐχ ὥντῶν δὲ Δριστιαλνν. οἱονεὶ τὸ σιῶφρον χὰ εὐσταθὲς ταύτης ἐνορῶντες φθείρειν ταύτην βιάζονται. "ἐάν τὲ γὰρ τοῦτο πράξω, θάνατός μοί ἐστ τὸ γὰρ παραχκοῦσιι DEOT καὶ ὑπαχοῦσαι ἀνθρώποις θάνατον καὶ «κόλασιν αἰώνιον". ἐργάζεται. ᾿ς ἐάν τε μὴ πράξω, οὐκ ἐκφεύξομαι τὰς χεῖρας ὑμῶν") καὶ τοῦτο ἀληθὲς εἴρηκεν. οἱ γὰρ προσαγίμενοι ἕνεκεν τοῦ ὀνόματος τοῦ Χριτοῦ. ἐὰν μὲν πράξωσι τὸ ὑπὸ ἐν θρώπεον κελευόμενον, ἀπέθανου τῷ Dem. ζῶσι δὲ το κόσμε, ἐὰγ' δὲ μὴ ποάξ Ξρ 12" [τὸ X πὸ (nd ax κελευόμενον. οὐκ ἐχφεύγχουσι τὰς χεῖρας τῶν δικαυτῶν. (ἀλλ ὑπ αὐτῶν ἐκείνων καταχρινόμενοι (ἀποθνήσκουσιν. ".. τοῦτο γάρ διαφορώτερον ἀποθανεῖν ὑπὸ ἀνθρώπων ἀδίχων, ἵνα παρὰ dem ζήσω» σεν, ἢ συνθεμένους αὐτοῖς καὶ ἀπολυθέντας ὑπ᾽ αὐτῶν ἐμπεσεῖν εἰς τὰς χεῖρας τοῦ θεοῦ". 9 “ὦ. τίνα οὐν ἐβόησεν ἡ Σωσάννα ἀλλ᾽ ἢ πρὸς τὸν θεόν, ὡς Ἡσαΐας λέγει «τότε βοήσεις καὶ ὁ θεὸς εἰσακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ. ἰδοὺ πάρειμι". ὙΠ ἐβόησαν δὲ οἱ δύο πρεσβύται κατέναντι αὐτῆς. οἱ γὰρ ἄνομοι οὐ παύονται βοῶντες KA ἡμῶν καὶ λέγοντες" αἶρε ἐκ τῆς γῆς τοὺς τοιούτους" οὐ γὰρ καθῆκον αὐτοὺς ζῆν. '(, καὶ δραμὼν ὁ εἰς ἤνοιξε τὰς θύρας τοῦ παραδείσους, τὴν πλατεῖαν καὶ εὐνύχευσον ὁδὸν ἐπιδεικνύων, δι᾿ ἧς οἱ τούτοις πειθόμενοι ἀπόλλυνται. οὐ κάλλος περὶ σῶμα πορνικόν, ὃν τρόπον περιέχειτο τῇ [εζάβελ, οὐδὲ ὄψις ποικίλοις χρώμασι πεφυχωμένη, ἀλλ᾽ εἶχε κάλλος πίστεῶς καὶ σωφροσύνης καὶ ἁγιασμοῦ. ” ᾽ {,. ἔθηκαν τὰς χεῖρας ἐπὶ τὴν κεφαλὴν αὑτῆς"), ἵνα καν ἐν τῷ AWCσθαι αὐτῆς τῆς ἰδίας ἐπιθυμίας τὸν κόρον τελέσωσι. ὅ.. διὰ γάρ τῶν δακρίων ἐφείλκετο τὸν ἀπ᾿ οὐρανῶν λόγον, τὸν μέλλοντα διὰ δακρύων ἐγείρειν τὸν Λάζαρον τεθνηκύτα. δεῖ οὐν ἡμᾶς ἐν παντὶ πράγματι ἑδραίους γενομένους μὴ λόγοις προσέχειν ψευδέσι μηδὲ προσώποις ἀρχόντων εὐκόλως συναρπαζομέγους πείθεσθαι, γινώσχοντας ὅτι λόγον ἔχομεν δοῦναι τῷ θεῷ, ἀλλὰ τῇ ἀληθείᾳ στοιχοῦντας καὶ τὸ ἀκριβὲς τῆς πίστεως ἐπιζητοῦντας εὐαρέστους εἶναι τῷ θεῷ. 5000L γὰρ ἐπικαλοῦνται αὐτὸν ἐκ καθαρᾶς καρδίας, τούτων ὁ θεὸς ὑπακούει" ὁσοι δὲ ἐν δόλῳ καὶ ὑποκρίσει, ἀποστρέφει τὸ πρόσωπον αὐτοῦ ἀπ᾽ αὐτῶν. δηλοῖ ὁτι ἡνίκα προσηύξατο ἡ Σωσάννα πρὸς τὸν θεὸν καὶ εἰσηκούσθη, τότε ἐξαπεστάλη ὁ ἄγγελος βοηθήσων αὐτῇ. δὸν τρόπον ἐπὶ τοῦ Τωβία καὶ τῆς Σάρρας συνέβη. προσευξαμένων γὰρ αὐτῶν, “ 5 ,.5 x -» 9 2 282: > , ς ᾿ ΕΣ , " ὅ τῇ αὐτῇ OO καὶ τῇ αὐτῇ ἡμέρᾳ εἰσηχκουσθὴ ἡ δέησις ἀμφοτέρων καὶ ἀπεστάλη ὁ ἄγγελος Ῥαφαὴλ ἰάσασθαι τοὺς δύο.
Toutōn oun tōn rhēmatōn akousasa hē makaria Sōsanna katenygē tēn kardian kai ephraxe to stoma, mē boulomenē mianthēnai hypo anomōn presbyterōn. 2este de kai katalabesthai alēthōs to symban epi tę̄ “ōsannę̄. touto gar nyn kai epi tę̄ ekklēsią heurois plēroumenon. hēnika gar hoi dyo laoi symphōngēsousi diaphtheirai tinas tōn hagiōn, paratērountai hēmeran euthē kai epeioelthontes eis ton oichon tou theou,. proseuchomenōn ekei pantōn kai ton theon hymnountōn, epilabomenoi helkousi tinas kai kratousi lego»tes deute, synkatathesthe hēmin kai tous theous thrēskeusate, „EL de mē, katamartyrēsomen" kath' hymōn. toutōn de mē boulomenōn prosagousin autous pros to bēma kai katēgorousin GG enantia tou dogmatos Kaisaros prassontas kai thanatǭ katakrinontai. dere hyēmata sōphronou sēs yon aikos kai theǭ memelēmenēs. ston moi", phēsi, pantothen". hē gar ekklēsia ou monon hypo Ioudaiōn thlibetai kai stenochōreitiai. alla kai hypo ethnōn kai hypo tōn legomene" ur. ouch hōntōn de Dristialnn. hoionei to siōphron cha eustathes tautēs enorōntes phtheirein tautēn biazontai. "ean te gar touto praxō, thanatos moi est to gar parachkousii DEOT kai hypachousai anthrōpois thanaton kai «kolasin aiōnion". ergazetai. ᾿s ean te mē praxō, ouk ekpheuxomai tas cheiras hymōn") kai touto alēthes eirēken. hoi gar prosagimenoi heneken tou onomatos tou Chritou. ean men praxōsi to hypo en thrōpeon keleuomenon, apethanou tǭ Dem. zōsi de to kosme, eag' de mē poax Xr 12" [to X po (nd ax keleuomenon. ouk echpheunchousi tas cheiras tōn dikautōn. (all hyp autōn ekeinōn katachrinomenoi (apothnēskousin. ".. touto gar diaphorōteron apothanein hypo anthrōpōn adichōn, hina para dem zēsō» sen, ē synthemenous autois kai apolythentas hyp᾽ autōn empesein eis tas cheiras tou theou". 9 “ō. tina oun eboēsen hē Sōsanna all᾽ ē pros ton theon, hōs Hēsaïas legei «tote boēseis kai ho theos eisakousetai sou, eti lalountos sou erei. idou pareimi". HyP eboēsan de hoi dyo presbytai katenanti autēs. hoi gar anomoi ou pauontai boōntes KA hēmōn kai legontes" aire ek tēs gēs tous toioutous" ou gar kathēkon autous zēn. '(, kai dramōn ho eis ēnoixe tas thyras tou paradeisous, tēn plateian kai eunycheuson hodon epideiknyōn, di᾿ hēs hoi toutois peithomenoi apollyntai. ou kallos peri sōma pornikon, hon tropon periecheito tę̄ [ezabel, oude opsis poikilois chrōmasi pephychōmenē, all᾽ eiche kallos pisteōs kai sōphrosynēs kai hagiasmou. ” ᾽ {,. ethēkan tas cheiras epi tēn kephalēn hautēs"), hina kan en tǭ AWCsthai autēs tēs idias epithymias ton koron telesōsi. ho.. dia gar tōn dakriōn epheilketo ton ap᾿ ouranōn logon, ton mellonta dia dakryōn egeirein ton Lazaron tethnēkyta. dei oun hēmas en panti pragmati hedraious genomenous mē logois prosechein pseudesi mēde prosōpois archontōn eukolōs synarpazomegous peithesthai, ginōschontas hoti logon echomen dounai tǭ theǭ, alla tę̄ alētheią stoichountas kai to akribes tēs pisteōs epizētountas euarestous einai tǭ theǭ. 5000L gar epikalountai auton ek katharas kardias, toutōn ho theos hypakouei" hosoi de en dolǭ kai hypokrisei, apostrephei to prosōpon autou ap᾽ autōn. dēloi hoti hēnika prosēuxato hē Sōsanna pros ton theon kai eisēkousthē, tote exapestalē ho angelos boēthēsōn autę̄. don tropon epi tou Tōbia kai tēs Sarras synebē. proseuxamenōn gar autōn, “ 5 ,.5 x -» 9 2 282: > , s ᾿ ES , " ho tę̄ autę̄ OO kai tę̄ autę̄ hēmerą eisēchkousthē hē deēsis amphoterōn kai apestalē ho angelos Rhaphaēl iasasthai tous dyo.
[20] Hearing these words, the blessed Susanna was pierced to the heart and shut her mouth, not wishing to be defiled by lawless elders. One can truly grasp what befell Susanna; for you will find it being fulfilled now also in the church. For when the two peoples agree to corrupt some of the saints, they watch for a fitting day, and coming into the house of God while all are praying there and hymning God, they seize some, drag them off and hold them, saying: 'Come, agree with us and worship the gods; if not, we will testify against you.' When they are unwilling, they bring them before the tribunal and accuse them of acting against the decree of Caesar, and they are condemned to death. [21] … the words of a chaste woman devoted to God. 'I am hemmed in,' she says, 'on every side.' For the church is afflicted and hemmed in not only by Jews but also by Gentiles and by those who are called Christians but are not, who, seeing her chastity and steadfastness, try by force to corrupt her. 'For if I do this, it is death to me': for to disobey God and obey men works death and eternal punishment. 'And if I do not, I shall not escape your hands': and this too she said truly. For those brought to trial for the name of Christ, if they do what is ordered by men, die to God and live to the world; but if they do not do what is ordered, they do not escape the hands of the judges, but are condemned by them and die. 'For it is better to die at the hands of unjust men, that I may live with God, than to agree with them and, being released by them, fall into the hands of God.' [22–23] To whom, then, did Susanna cry out but to God, as Isaiah says: 'Then you will cry out, and God will hear you; while you are still speaking he will say, Behold, I am here.' 'And the two elders cried out against her.' For the lawless do not cease crying out against us and saying: 'Take such people away from the earth, for it is not fitting that they should live.' 'And one ran and opened the doors of the garden', showing the broad and spacious way, by which those who obey them perish. [24] … not beauty about a harlot's body, such as Jezebel was decked with, nor a face painted with varied colours; but she had the beauty of faith and chastity and holiness. 'They laid their hands on her head', so that even in touching her they might sate their own lust. … For through her tears she drew down the Word from heaven, who was to raise the dead Lazarus through tears. [26] We, then, ought to stand firm in every matter, not heeding false words, nor easily carried away to obey the faces of rulers, knowing that we must give account to God; but walking in the truth and seeking the exactness of the faith, so as to be well-pleasing to God. For all who call upon him from a pure heart, God hears; but from those who do so in guile and hypocrisy he turns away his face. [28] … shows that when Susanna prayed to God and was heard, then the angel was sent out to help her, just as happened with Tobias and Sarah. For when they had prayed, in the same hour and on the same day the petition of both was heard, and the angel Raphael was sent to heal the two.
Textual problem in this passage: see the notes.
Isa 58:9 (quotation, high confidence) · Acts 22:22 (quotation, medium confidence) · Matt 7:13 (allusion, high confidence) · 2 Kgs 9:30 (allusion, high confidence) · John 11:35 (allusion, high confidence) · Heb 10:31 (allusion, medium confidence) · Acts 5:29 (echo, medium confidence)
Notes and citation
Summary: Fragments on Susanna 22–44: her dilemma and cry as a pattern for Christians tried for Christ's name, and the angel sent in answer to prayer.
- This staged unit contains Greek fragments of Bonwetsch's chapters 20–28, whose headings the OCR lost; chapter starts are marked by content and by the running heads (e.g. 'I, 26. 27. 28.') and are approximate. The full Slavonic of chapters 20–28 is staged separately (1.20–1.28), so the two overlap. '…' marks gaps between fragments. Quotations: Sus 22–24, 34, 35; Isa 58:9; Acts 22:22 ('Take such people from the earth'); Matt 7:13; 2 Kgs 9:30 (Jezebel); John 11:35–44; Heb 10:31 ('fall into the hands of God'); Acts 5:29; Tob 3:16–17 (Tobias and Sarah, Raphael). The polemic against Jews, Gentiles and 'so-called Christians' is the author's own, translated as written.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR χ for κ; page number, running head and section numeral; page number, running head; section numeral fused; running heads and page numbers; section numeral fused to word): μαχαρία Σωσόννα κατενγύγη → μακαρία Σωσάννα κατενύγη; ἐκχκλησίᾳ → ἐκκλησίᾳ; ὁήἡνίκα → ἡνίκα; θρησχεύσατε → θρησκεύσατε; 34 ἹΠΠΟΑΥΤΟΥ 17008 → ; 38 ἹΠΠΟΔΥΤΟΥ 20er → δεῖ ; Ν νῷ ἐπ ΕῚΣ ΤῸΝ 4ANIHA ), 26..27. 28. 39 40 ἹΠΠΟΛΥΤΟΥ → .
Extrabiblical texts: Sus 22-44 (Susanna [in RC, EO, ETH canons]; quotation); Tob 3:16-17 (Tobit [in RC, EO, ETH canons]; allusion)
Topics: Persecution, Martyrdom, Prayer
Cite (SBL): Hippolytus, Comm. Dan. 1.20 (Bonwetsch GCS 1:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek (Bonwetsch, GCS 1, 1897) and, where only the Old Slavonic survives, from Bonwetsch's German translation (not shown); ANF 5's fragments compared afterwards.
1.22Bonwetsch GCS 1:34
Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown
For this reason too 'our Lord Jesus Christ died and came to life, that he might begin to reign over the living and the dead.' This the blessed Susanna taught us again, portraying in herself in every way the mysteries of the church, whose faith, piety and chastity of body are proclaimed throughout the whole earth until now. I therefore ask all who read this writing, women and virgins, small and great, to imitate her with the judgment of God before their eyes, so that you too may receive a reward from God and be rescued from the second death by the Word who dwelt in Daniel. You men, then, emulate the purity of Joseph, and you women the purity and faith of Susanna, and do not allow accusations of blame to be spoken against you. For many lying seducers have now come, deceiving the righteous souls of the saints, perverting some with empty words and corrupting others with heretical teachings, wishing to accomplish their love (or: to win love for themselves). Therefore the apostle, foreseeing what was to happen, said: 'I fear that, as the serpent deceived Eve by cunning, so your minds too may be led astray from the mind that is in Christ.' Watch, then, all you saints, I beg you; love righteousness and consider the purity of Susanna, who, so as not to become a slave to the lust of the flesh, did not obey even the person of the elders, but feared the Lord with her whole heart, choosing for herself a death of short duration, so that she might escape the suffering of the fire …
Rom 14:9 (quotation, high confidence) · Rev 20:14 (allusion, medium confidence) · Gen 39:12 (allusion, medium confidence) · 2 Cor 11:3 (quotation, high confidence)
Notes and citation
Summary: Susanna as a teacher of the church: men are urged to imitate Joseph and women Susanna, resisting seducers and heretics and choosing a brief death rather than sin.
- Translated from N. Bonwetsch's German translation of the Old Slavonic. Quotations: Rom 14:9; Rev 2:11, 20:14 ('second death'); Gen 39 (Joseph); 2 Cor 11:3. The chapter breaks off mid-sentence at the end of the staged text.
Extrabiblical texts: Sus 23 (Susanna [in RC, EO, ETH canons]; allusion)
Cite (SBL): Hippolytus, Comm. Dan. 1.22 (Bonwetsch GCS 1:34; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek (Bonwetsch, GCS 1, 1897) and, where only the Old Slavonic survives, from Bonwetsch's German translation (not shown); ANF 5's fragments compared afterwards.
1.23Bonwetsch GCS 1:35
Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown
After this had happened, Scripture says: 'And Susanna cried out with a loud voice; and the two elders also cried out against her.' To whom, then, did Susanna cry out but to God, as Isaiah says: 'Then you will cry out (and) the Lord will hear you; while you are still speaking he will say: Here I am.' 'And the two elders cried out against her.' For the lawless do not cease crying out against us and saying: 'Wipe such people from the earth, for it is not fitting that they should live.' 'And one of them ran and opened the doors of the garden', showing the broad and wide way by which those who obey them perish. The maids, for their part, have shown us the narrow doors at the side, through which they themselves also went out.
Isa 58:9 (quotation, high confidence) · Acts 22:22 (quotation, medium confidence) · Matt 7:13 (allusion, high confidence)
Notes and citation
Summary: On Susanna 24–25: Susanna's cry to God, the elders' outcry as that of persecutors, and the broad and narrow doors.
- Translated from N. Bonwetsch's German translation of the Old Slavonic; the Greek of this chapter is also staged, within 1.11. Quotations: Sus 24–25; Isa 58:9; Acts 22:22; Matt 7:13–14.
Extrabiblical texts: Sus 24-25 (Susanna [in RC, EO, ETH canons]; quotation)
Topics: Persecution
Cite (SBL): Hippolytus, Comm. Dan. 1.23 (Bonwetsch GCS 1:35; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-23). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek (Bonwetsch, GCS 1, 1897) and, where only the Old Slavonic survives, from Bonwetsch's German translation (not shown); ANF 5's fragments compared afterwards.