Commentary on Daniel 1.25–2.15

Hippolytus of Rome · Commentary on Daniel · ca. 202-204 · Rome · 16 passages

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

1.25Bonwetsch GCS 1:42

Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown

'And on the next morning they gathered at the house of her husband Joakim. The two elders also came, full of wicked intent against Susanna, wishing to destroy her, and said before the people: Send for Susanna the daughter of Hilkiah, who is the wife of Joakim. And they sent for her, and she came, she and her parents and her children and all her relatives.' For this happens now too. For when someone of the saints is seized and brought to the judgment seat, everyone streams there to see what will become of him. 'Now Susanna was very beautiful to look at, and young.' For beauty was in her: not the beauty of the body's harlotry, such as Jezebel's beauty was, nor a face reddened with various colours, but she had the beauty of faith, chastity and holiness. 'But these lawless men ordered her to be unveiled (for she was veiled), so that they might gaze on her beauty.' We understand, brothers, whose this evil deed is, since the apostle has said: 'A woman ought to have a covering on her head because of the angels.' These men did the opposite, ordering her to be unveiled, not ashamed of it even before the people. Then, standing up before the people, 'they laid their hands on her head', so that at least by touching her 'they might sate themselves with her beauty'. 'But she, weeping, looked up to heaven, for her heart trusted in God.' Through her tears she called down the Word from heaven, who was to raise the dead Lazarus through tears.

2 Kgs 9:30 (allusion, high confidence) · 1 Cor 11:10 (quotation, high confidence) · John 11:35 (allusion, high confidence)

Notes and citation

Summary: On Susanna 28–35: the trial as a figure of Christians brought to judgment, Susanna's true beauty, the elders' shameless unveiling of her, and her tearful prayer.

Translated from N. Bonwetsch's German translation of the Old Slavonic; part of the Greek of this chapter is staged within 1.11. A run of OCR noise in the staged German is omitted. Quotations: Sus 28–35; 2 Kgs 9:30 (Jezebel); 1 Cor 11:10; John 11:35–44.

Extrabiblical texts: Sus 28-35 (Susanna [in RC, EO, ETH canons]; quotation)

Topics: Persecution

Cite (SBL): Hippolytus, Comm. Dan. 1.25 (Bonwetsch GCS 1:42; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-25). (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.

1.27Bonwetsch GCS 1:38

Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown

'And as she was being led away to destruction, God roused the Holy Spirit in a young boy named Daniel; and he cried out with a loud voice, saying: I am innocent of the blood of this woman.' What, then, is this that happened, beloved? Let us see why this visitation from the Lord did not take place before her condemnation, but when they were leading her to death: so that in this too the greatness and power of God might be shown. For when he wishes to rescue one of his servants, he rescues him when he wills and as he wills. When he wills that one should be perfected, he bears with what befalls him, so that he may glorify him, crowning him like a good athlete. When Susanna had prayed and been heard, the angel of the Lord was sent, for he is an avenger and helper, to destroy her enemies. Seeing his haste, the blessed Daniel, being a prophet and having the Spirit of God, cried out, saying: 'I am innocent of her blood', so that he too should not become guilty of her death, as Pilate did in the case of the Lord, who washed his hands, saying: 'I am innocent of his blood.'

Matt 27:24 (quotation, high confidence) · 2 Tim 4:7 (echo, low confidence)

Notes and citation

Summary: On Susanna 45–46: why God rescued Susanna only as she was led to death, and Daniel's cry 'I am innocent of her blood' set beside Pilate's.

Translated from N. Bonwetsch's German translation of the Old Slavonic. Quotations: Sus 45–46; Matt 27:24. The comparison with Pilate is the author's; he says Daniel cried out so as not to share guilt for her death, as Pilate did for the Lord's.

Extrabiblical texts: Sus 45-46 (Susanna [in RC, EO, ETH canons]; quotation)

Topics: Martyrdom

Cite (SBL): Hippolytus, Comm. Dan. 1.27 (Bonwetsch GCS 1:38; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-27). (abbreviation not yet checked)

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1.29Bonwetsch GCS 1:40

Ἐπειδὴ δὲ φθάσαντες ἐν τῷ προοιμίῳ διηγησάμεθα οτι οἱ δύο πρεσβύτεροι εἰς τύπον ἀναφέρονται τῶν δίο λαῶν, τοῦ τε ἐκ ι πιριτομῆς καὶ τοῦ ἐξ ἐθνῶν, οἱ καὶ ἀεὶ ἐπίβουλοι γίνονται τῆς ἐκκλησίας, ἴδωμεν τὰ ὑήματα αὐτοῦ τοῦ “ανιὴλ καὶ ud Our τὰ ἐν μηδενὶ ἡμᾶς διαφεύδεται ἡ γραφή. Ξτῷ γὰρ πρώτῳ πρεύβυτέρῳ διαλεγόμενος" »πεπαλαιωμένε ἡμες ρῶν κακῶν. νῦν ἡκίασον αἱ ἁμαρ tie σου. ἃς (ἐποίεις) τὸ πρό τε θο» κρενῶ ν κρίσεις ἀδίχ'ους καὶ «τοὺς μὲ v (ἀθώους κα ταχρίνων, ἃ 'πολύων δὲ τοὺς αἱ τίους 2έγοντος τοῦ θεοῦ ἀ θῶον καὶ δίκαιον" οὐχ ἀποχ τειν εἴς" , ὡς γομομαθεῖ ἐλάλ᾽ εἰ καὶ ζγιν σχο)" τι, τὸν νόμον. τῷ δὲ ἑτέρῳ DS ἐθνυκ! οὐχ οὕτω διαλέγεται. (ἀλλ᾽, εἶπεν αὐτῷ" σπέρμα Χαναὰν καὶ οὐκ Ἰούδα" „Goa Χαναὰν", ἀποκαλῶν, ... οὕτως .ἐπιθυμία ἐξηπάτησέ 08 καὶ τὸ κάλλος διέστρεψε τὴν καρδίαν σου οὕτως" ἐ ποι εἴτε Öl υγατράσι" Ἰσραήλ. κἀκεῖναι φοβούίμεναι ὦ μίλουν ὑμῖν: (E22 οὐ θίυ γόάno Ἰούδα ind μίεινε τὴν ἀσχημοσύνην» ὑμῶν". (wer) οὖν ταύτην εἴπερ εἶδ' ες, εἰπόν" ὑπὸ τί δένδρον εἶδες αὐτοὺς ὁμιλοῦντας ἀλλήλοις": - ς Η 7 - ” * x ᾿ - , x ᾿ > „o δὲ εἶπεν" ὑπὸ πρῖνον. εἶπεν δὲ “ανιήλ᾽ ὀρθῶς ἐψεύσω καὶ σὺ εἰς τὴν σεαυτοῖ κεφαλήν" μέλλει γὰρ ὁ ἄγγελος τοῦ θεοῦ πρίσαι σε μέσον. ὅπως ἐξολοθρεύσει ὑμᾶς".

Epeidē de phthasantes en tǭ prooimiǭ diēgēsametha oti hoi dyo presbyteroi eis typon anapherontai tōn dio laōn, tou te ek i piritomēs kai tou ex ethnōn, hoi kai aei epibouloi ginontai tēs ekklēsias, idōmen ta hyēmata autou tou “aniēl kai ud Our ta en mēdeni hēmas diapheudetai hē graphē. Xtǭ gar prōtǭ preubyterǭ dialegomenos" »pepalaiōmene hēmes rōn kakōn. nyn hēkiason hai hamar tie sou. has (epoieis) to pro te tho» krenō n kriseis adich'ous kai «tous me v (athōous ka tachrinōn, ha 'polyōn de tous hai tious 2egontos tou theou a thōon kai dikaion" ouch apoch tein eis" , hōs gomomathei elal᾽ ei kai zgin scho)" ti, ton nomon. tǭ de heterǭ DS ethnyk! ouch houtō dialegetai. (all᾽, eipen autǭ" sperma Chanaan kai ouk Iouda" „Goa Chanaan", apokalōn, ... houtōs .epithymia exēpatēse 08 kai to kallos diestrepse tēn kardian sou houtōs" e poi eite Ol ygatrasi" Israēl. kakeinai phobouimenai ō miloun hymin: (E22 ou thiy goano Iouda ind mieine tēn aschēmosynēn» hymōn". (wer) oun tautēn eiper eid' es, eipon" hypo ti dendron eides autous homilountas allēlois": - s Ē 7 - ” * x ᾿ - , x ᾿ > „o de eipen" hypo prinon. eipen de “aniēl᾽ orthōs epseusō kai sy eis tēn seautoi kephalēn" mellei gar ho angelos tou theou prisai se meson. hopōs exolothreusei hymas".

Since in the preface we have already explained that the two elders are referred to as a type of the two peoples, the one from the circumcision and the one from the Gentiles, who are always plotting against the church, let us look at the words of Daniel himself and learn that in nothing does Scripture deceive us. For in speaking to the first elder he says: 'You who have grown old in evil days, now your sins have come home which you committed before, pronouncing unjust judgments, condemning the innocent and releasing the guilty, though the Lord says, The innocent and the righteous you shall not kill': speaking to him as to one learned in the law, who knew the law. But to the other, as to a Gentile, he does not speak in this way; rather he said to him, 'Seed of Canaan and not of Judah', calling him '(seed) of Canaan' … 'So desire deceived you and beauty perverted your heart. So you used to do with the daughters of Israel, and they through fear consorted with you; but a daughter of Judah did not endure your lawlessness. Now then, if you really saw her, tell me: under what tree did you see them consorting with each other?' And he said, 'Under an evergreen oak.' And Daniel said, 'You too have lied well against your own head; for the angel of God is about to saw you in two, so as to destroy you.'

Textual problem in this passage: see the notes.

Exod 23:7 (quotation, high confidence)

Notes and citation

Summary: On Susanna 52–59: Daniel speaks to the first elder as to one who knew the law, and to the second as to a Gentile, 'seed of Canaan'.

Quotations: Sus 52–59 (Theodotion), with Exod 23:7 ('The innocent and the righteous you shall not kill'). The pun on πρῖνον ('evergreen oak') and πρίσαι ('to saw') is the text's. The OCR is badly garbled in the quotation and in 'as to one learned in the law, who knew the law'; translated by sense, with a short gap marked '…'.

Notes on the original text

Digital text corrected (OCR slip; OCR χ for κ; page number and running head): ἐχκλησίας → ἐκκλησίας; ἐπίθουλοι → ἐπίβουλοι; 42 ἹΠΠΟΛΥΤΟΥ → .

Extrabiblical texts: Sus 52-59 (Susanna [in RC, EO, ETH canons]; quotation)

Cite (SBL): Hippolytus, Comm. Dan. 1.29 (Bonwetsch GCS 1:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-29). (abbreviation not yet checked)

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1.31Bonwetsch GCS 1:43

Τί οὖν ἐροῦμεν ἐν τῷ εἰπεῖν τὸν μὲν ἕνα ,σχῖνον", τὸν δὲ ἕτερον ,.πρῖνον“"; ἐν τούτῳ ἡ ἀπόδειξις γένηται. τί γὰρ ἐβούλοντο λέγειν; ἐν τῷ θέλειν ἡμᾶς τοῦ νεανίσκου «ἐγκρατεῖς γενέσθαι" οὐκ ἴδομεν ἀσφαλῶς ποῖον ἢν τὸ δένδρον. "ἀλλ᾽ ἐπειδὴ ἐν πᾶσιν ἡ θεία γραφὴ σοφίζει ἡμᾶς ὁδηγοῦσα πρὸς τὴν ἀλήθειαν, ἐν]... τς ὄντα ἀπεφήνατο. τοῦ γὰρ Δανιὴλ τὰ ἐνθύμια τῆς καρδίας αὐτῶν διὰ τῶν ῥημάτων ἐλέγξαντος καὶ τὴν δεινὴν αὐτῶν ἐπιθυμίαν ἣν ἔτι εἶχον ἐν ὀφθαλμοῖς ἐξειπόντος, τὰ τούτων κρύφια ἀπ᾽ ἀρχῆς σφάλματα, ἃ ἐποίουν εἰς τὰς θυγατέρας Ἰσραήλ, φανερῶς αὐτοὶ ἐλεγχόμενοι ὑπὸ τοῦ αγίου πνεύματος «ἐσκοτισμένοι τῷ νοὶ ξένα δένδρα ὠνόμασαν, ἵνα διὰ τοῦ ῥήματος αὐτοὶ ὑφ᾽ ἑαυτῶν συμποδισθῶσιν.

Ti oun eroumen en tǭ eipein ton men hena ,schinon", ton de heteron ,.prinon“"? en toutǭ hē apodeixis genētai. ti gar eboulonto legein? en tǭ thelein hēmas tou neaniskou «enkrateis genesthai" ouk idomen asphalōs poion ēn to dendron. "all᾽ epeidē en pasin hē theia graphē sophizei hēmas hodēgousa pros tēn alētheian, en]... ts onta apephēnato. tou gar Daniēl ta enthymia tēs kardias autōn dia tōn rhēmatōn elenxantos kai tēn deinēn autōn epithymian hēn eti eichon en ophthalmois exeipontos, ta toutōn kryphia ap᾽ archēs sphalmata, ha epoioun eis tas thygateras Israēl, phanerōs autoi elenchomenoi hypo tou agiou pneumatos «eskotismenoi tǭ noi xena dendra ōnomasan, hina dia tou rhēmatos autoi hyph᾽ heautōn sympodisthōsin.

What, then, shall we say of the one naming a 'mastic tree' and the other an 'evergreen oak'? In this the proof is made. For what could they have meant to say? 'While we were trying to get hold of the young man, we did not see clearly what kind of tree it was'? But since in all things the divine Scripture makes us wise, guiding us to the truth, … declared (them) to be …. For when Daniel had exposed by his words the thoughts of their heart, and had spoken out the terrible desire which they still had in their eyes, and their secret offences from the beginning, which they committed against the daughters of Israel, they themselves, openly convicted by the Holy Spirit and 'darkened in understanding', named different trees, so that by their own word they might be tripped up by themselves.

Textual problem in this passage: see the notes.

Eph 4:18 (quotation, high confidence)

Notes and citation

Summary: On the elders' two different trees: convicted by the Spirit, they contradicted each other and were caught by their own words.

Sus 54, 58 (σχῖνος 'mastic tree', πρῖνος 'evergreen oak'); Eph 4:18 ('darkened in understanding'). A line is lost in the OCR after 'guiding us to the truth'; marked '…'.

Notes on the original text

Digital text corrected (OCR slip; line number in text): ἐβοίλοντο → ἐβούλοντο; 1ὅ διὰ τῶν → διὰ τῶν; συμποδισθώῶσιν → συμποδισθῶσιν.

Extrabiblical texts: Sus 54-58 (Susanna [in RC, EO, ETH canons]; allusion)

Cite (SBL): Hippolytus, Comm. Dan. 1.31 (Bonwetsch GCS 1:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-31). (abbreviation not yet checked)

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1.32Bonwetsch GCS 1:43

Ὅθεν ἀκούσας πᾶς ὁ λαὸς καὶ πάντες οἱ συγγενεῖς αὐτῆς ἐβόησαν λέγοντες" ἐψεύσαντο οὔτε! ... 2 καὶ ἀνέστηζσαν ἐπὶὶ τοὺς dio) πρεσβυ(τέρου)ς «καὶ ἐ(ποίδησαν τώ ἰψ Ri a θΌ Ὁ. υβός ἐκ !0έ. - , > - ᾽ - \ αὑὐτοῖζς), ον τρόπον ἐπονηρευσίαν)το τῷ πλησίον ποιῆσζαι, κ)αὶ a 2 > . [4 2 Ι ν - ’ 85 ἀπέχτειναν (αὐτοὺς), «ὅτι συνέστησεν αὐτοὺς -Ιανιὴλ ἐκ τοῦ στόματος αὐτῶν ψευδομαρτυρήσαντας", ἵνα πληρωθῇ τὸ εἰρημένον .ὁ ὀρύσσων βόθρον τῷ πλησίον ἐμπεσεῖται εἰς αὐτὸν αὐτός", «καὶ ἐσώθη αἷμα ἀναίτιον ἐν τῇ ἡμέρᾳ ἐκείνῃ. "Χελκίας ὁὲ καὶ ἡ γυνὴ αὐτοῦ ἤνεσαν τὸν θεὸν περὶ τῆς θυγατρὸς αὐτῶν μετὰ Ἰωακεὶμ τοῦ ἀνδρὸς αὐτῆς καὶ τῶν συγγενῶν πάντων, ὁτι οὐχ εὐρέθη ἐν αὐτῇ ἄσχημον πρᾶγμα. καὶ Δανιὴλ ἐγένετο μέγας ἐνώπιον τοῦ λαοῦ ἀπὸ τῆς ἡμέρας ἐκείνης καὶ ἐπέκεινα.

Hothen akousas pas ho laos kai pantes hoi syngeneis autēs eboēsan legontes" epseusanto oute! ... 2 kai anestēzsan epii tous dio) presby(terou)s «kai e(poidēsan tō ips Ri a thO Ho. ybos ek !0e. - , > - ᾽ - \ hauytoizs), on tropon eponēreusian)to tǭ plēsion poiēszai, k)ai a 2 > . [4 2 I n - ’ 85 apechteinan (autous), «hoti synestēsen autous -Ianiēl ek tou stomatos autōn pseudomartyrēsantas", hina plērōthę̄ to eirēmenon .ho oryssōn bothron tǭ plēsion empeseitai eis auton autos", «kai esōthē haima anaition en tę̄ hēmerą ekeinę̄. "Chelkias hoe kai hē gynē autou ēnesan ton theon peri tēs thygatros autōn meta Iōakeim tou andros autēs kai tōn syngenōn pantōn, hoti ouch eurethē en autę̄ aschēmon pragma. kai Daniēl egeneto megas enōpion tou laou apo tēs hēmeras ekeinēs kai epekeina.

Then all the people and all her relatives, hearing this, cried out, saying: 'They have lied!' … 'And they rose up against the two elders and did to them as they had wickedly purposed to do to their neighbour, and they killed them', 'because Daniel had convicted them out of their own mouth of bearing false witness'; so that what was said might be fulfilled: 'He who digs a pit for his neighbour will himself fall into it.' 'And innocent blood was saved on that day. And Hilkiah and his wife praised God for their daughter, with Joakim her husband and all the relatives, because nothing shameful was found in her. And Daniel became great before the people from that day onward.'

Textual problem in this passage: see the notes.

Prov 26:27 (quotation, high confidence) · Eccl 10:8 (allusion, medium confidence)

Notes and citation

Summary: On Susanna 60–64: the elders are put to death, the proverb of the pit is fulfilled, and Daniel becomes great before the people.

Quotations: Sus 60–64 (Theodotion); Prov 26:27 (cf. Eccl 10:8). The OCR is damaged in the first lines; a short gap is marked '…' and the garbled words of Sus 61–62 are translated by sense.

Notes on the original text

Digital text corrected (OCR slip; OCR φ for ψ): ἐχείν 7) → ἐκείνῃ; φευδομαρτυρήσαντας → ψευδομαρτυρήσαντας.

Extrabiblical texts: Sus 60-64 (Susanna [in RC, EO, ETH canons]; quotation)

Cite (SBL): Hippolytus, Comm. Dan. 1.32 (Bonwetsch GCS 1:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-32). (abbreviation not yet checked)

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1.33Bonwetsch GCS 1:44

Προσέχειν οὖν ὀφείλομεν ἐν πᾶσιν, ἀγαπητοί, φοβούμενοι μή τις ἔν τινι παραπτώματι κρατηθεὶς αὐτὸς τῆς αὐτοῦ ψυχῆς ἔνοχος γένηται, γινώσκοντες ὅτι ἔκδικος ὃ θεὸς περὶ πάντων γίνεται, αὐτὸς ὧν ὅλος ὀφθαλμός, λανθάνει δὲ τοῦτον τῶν ἐν κόσμῳ πραττομένων οὐδέν, διὸ ἀεὶ ἐγρήγοροι καρδίαις καὶ σωφρόνως βιοῦντες τὴν Σωσάνναν μιμήσασθε, καὶ τὸν παράζδει)σον ἐντρυφήσατε καὶ τοῦ ἀεννάου ὕδατος ἀπολαύσατε καὶ πάντα ῥύπον ἀποσμήξασθε καὶ ἐλαίῳ ἐπουρανίῳ ἁγιάσθητε ἵνα σῶμα καθαρὸν θεῶ παραστήσητε κεὴ τὰς λαμπάδας ἐξάφητε καὶ τὸν νυμφίον προσδοκήσητε, IA κρούσαντα τοῖτον εἰσδέξησθε καὶ θεὸν διὰ Χριστοῦ ἀνυμνήσητε, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας" ἀμήν. ΛΟΓΟΣ Β΄. Περὶ τῆς εἰκόνος ἧς ἔστησεν Ναβουχοδονόσορ ὁ βασιλεύς. 1. („Ev τῷ ἔτει τῷ δευτέρῳ τῆς βασιλείας Ναβουχοδονόσορ 1θτῦ ἐγυπνιάσθη Ναβουχοδογόσορ ἐνύπνιον καὶ ἐξέστη τὸ πρεῦμα αὑτοῦ, ς ,(ν du 5° » α N = ς καὶ ὁ ὕπνος αὐτοῦ ἐγένετο ἀπ αὐτοῦ. καὶ εἶπεν ὁ βασιλεὺς χαμ" λέσαι τοὺς ἐπαοιδοὺς καὶ τοὺ)ς μάγους καὶ {τοὺς φαρμα)κοζὺς καὶ \ - ᾿ - = - ας \ , > -τοὺς Δαλδαίδους {τοῦ ἀγαγγεῖλαι τῷ βα)σιλεῖ τὰ (ἐνύπνια αὐτοῦ κ,αὶ ἡλθίαν καὶ ἔστησλαν (ἐνώπιον τοῦ βασιδλέως. καὶ (εἶπεν αὐτοῖς - - 5 “- Ν 0) βασιλεύς" ἐνυπνιάσθη» καὶ ἐξέστη (τὸ πηλεῦμα HOV) τοῦ γνῶναι τὸ ἐνύπνιον" καὶ ἐλάλησαν οἱ Χαλδαῖοι τῷ βασιλεῖ Συριστί᾽ βασιλεῦ εἰς τοὺς αἰῶνας ζῆθι' σὺ τὸ ἐνύπνιον εἰπὲ τοῖς παισίν σου, καὶ τὴν σύγκρισιν ἀναγγελοῦμεν. ἀπεκρίθη δὲ ὁ βασιλεὺς τοῖς Χαλδαίοις" ὁ , ». 5 - 2 ’ὔ \ > \ ᾿ % λόγος ἀπ ἐμοῦ ἀπέστη" ἐὰν οὖν μὴ γνωρίσητέ μοι τὸ &PURTLOP καὶ 2 - > , 5 «ς - τὴν σύγχρισιν αὐτοῦ, εἰς ἀπώλειαν ἔσεσθε καὶ οἱ οἶχοι ὑμῶν διαρπα\ Ε 2 - γήσονται ἐὰν» δὲ τὸ ἐνύπνιον καὶ τὴν σύγχρισιν αὐτοῦ γνωρίσητέ ’ \ " \ kr \ μ᾽ ΓΑ ᾿ I A. : μοι, δόματα καὶ δωρεὰς κίαὶ τιμὴ» πολλὴ)» λῴγγ)ψεσίθε παρ EUOV)' 1ῦνα πλὴν τὸ ἐνύπνιον καὶ “τὴν σύγκρισιν αζὐτοῦ) ἀπαγγείλατέ (μοι). IL Τὸ μὲν οὖν ἐνύπνιον τὸ ὑπὸ τοῦ βασιλέως ἑωραμένον οὐκ ἢν ἐπίγειον, Ira ὑπὸ τῶν τοῦ κόσμου σοφῶν ἑρμηνευθῇ, ἀλλ᾽ ἣν ἐπουράνιον, κατὰ θεοῦ βουλὴν καὶ πρόνοιαν ἰδίοις καιροῖς πληρούμενον. Ξκαὶ διὰ τοῦτο ἀπεχρύβη μὲν ἀπὸ τῶν τὰ ἐπίγεια φρονούντων ἀνθρώπων,

Prosechein oun opheilomen en pasin, agapētoi, phoboumenoi mē tis en tini paraptōmati kratētheis autos tēs autou psychēs enochos genētai, ginōskontes hoti ekdikos ho theos peri pantōn ginetai, autos hōn holos ophthalmos, lanthanei de touton tōn en kosmǭ prattomenōn ouden, dio aei egrēgoroi kardiais kai sōphronōs biountes tēn Sōsannan mimēsasthe, kai ton parazdei)son entryphēsate kai tou aennaou hydatos apolausate kai panta rhypon aposmēxasthe kai elaiǭ epouraniǭ hagiasthēte hina sōma katharon theō parastēsēte keē tas lampadas exaphēte kai ton nymphion prosdokēsēte, IA krousanta toiton eisdexēsthe kai theon dia Christou anymnēsēte, hǭ hē doxa eis tous aiōnas" amēn. LOGOS B΄. Peri tēs eikonos hēs estēsen Nabouchodonosor ho basileus. 1. („Ev tǭ etei tǭ deuterǭ tēs basileias Nabouchodonosor 1thty egypniasthē Nabouchodogosor enypnion kai exestē to preuma hautou, s ,(n du 5° » a N = s kai ho hypnos autou egeneto ap autou. kai eipen ho basileus cham" lesai tous epaoidous kai tou)s magous kai {tous pharma)kozys kai \ - ᾿ - = - as \ , > -tous Daldaidous {tou agangeilai tǭ ba)silei ta (enypnia autou k,ai hēlthian kai estēslan (enōpion tou basidleōs. kai (eipen autois - - 5 “- N 0) basileus" enypniasthē» kai exestē (to pēleuma HOV) tou gnōnai to enypnion" kai elalēsan hoi Chaldaioi tǭ basilei Syristi᾽ basileu eis tous aiōnas zēthi' sy to enypnion eipe tois paisin sou, kai tēn synkrisin anangeloumen. apekrithē de ho basileus tois Chaldaiois" ho , ». 5 - 2 ’y \ > \ ᾿ % logos ap emou apestē" ean oun mē gnōrisēte moi to &PURTLOP kai 2 - > , 5 «s - tēn synchrisin autou, eis apōleian esesthe kai hoi oichoi hymōn diarpa\ E 2 - gēsontai ean» de to enypnion kai tēn synchrisin autou gnōrisēte ’ \ " \ kr \ m᾽ GA ᾿ I A. : moi, domata kai dōreas kiai timē» pollē)» lǭng)psesithe par EUOV)' 1yna plēn to enypnion kai “tēn synkrisin azytou) apangeilate (moi). IL To men oun enypnion to hypo tou basileōs heōramenon ouk ēn epigeion, Ira hypo tōn tou kosmou sophōn hermēneuthę̄, all᾽ hēn epouranion, kata theou boulēn kai pronoian idiois kairois plēroumenon. Xkai dia touto apechrybē men apo tōn ta epigeia phronountōn anthrōpōn,

[33] We ought, then, to take heed in all things, beloved, fearing lest anyone, overtaken in some transgression, become guilty of his own soul; knowing that God is the avenger in all things, being himself all eye, and nothing that is done in the world escapes him. Therefore, always wakeful in heart and living chastely, imitate Susanna: delight in the garden, enjoy the ever-flowing water, wash off all filth, be sanctified with heavenly oil, so that you may present a pure body to God, light your lamps and await the bridegroom, so that when he knocks you may receive him and hymn God through Christ, to whom be glory for ever. Amen. [Book 2. On the image which King Nebuchadnezzar set up.] [2.1] 'In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed a dream, and his spirit was amazed, and his sleep went from him. And the king said to call the enchanters, the magi, the sorcerers and the Chaldeans, to tell the king his dreams; and they came and stood before the king. And the king said to them: I have dreamed, and my spirit was amazed to know the dream. And the Chaldeans spoke to the king in Syriac: O king, live for ever; tell the dream to your servants, and we will declare its interpretation. The king answered the Chaldeans: The matter has gone from me. If, then, you do not make known to me the dream and its interpretation, you shall be destroyed and your houses shall be plundered; but if you make known to me the dream and its interpretation, you shall receive gifts and presents and much honour from me. Only declare to me the dream and its interpretation.' [2.2] The dream seen by the king was not an earthly one, to be interpreted by the wise men of the world, but a heavenly one, to be fulfilled in its own times according to the counsel and providence of God. And for this reason it was hidden from men who think on earthly things, …

Rom 12:1 (echo, medium confidence) · Matt 25:1 (allusion, high confidence) · Luke 12:36 (allusion, high confidence) · Dan 2:1 (quotation, high confidence)

Notes and citation

Summary: Close of Book 1, urging readers to imitate Susanna and await the bridegroom, followed by the opening of Book 2 on Nebuchadnezzar's dream (Dan 2:1–6).

This staged unit runs from the last chapter of Book 1 into Book 2, chapters 1–2 (the book title and chapter numbers 'I', 'II' are visible in the OCR); marked [33], [2.1], [2.2]. The text breaks off mid-sentence; chapter 2.2 continues in the Slavonic staged as 2.2. The German of 2.1 (staged as 2.1) duplicates the Greek here. Quotations and allusions: Sus 15–17 (garden, water, oil); Rom 12:1 ('present your bodies'); Matt 25:1–13 (lamps and bridegroom); Luke 12:36 (when he knocks); Dan 2:1–6 (Theodotion). Hippolytus's closing appeal recalls baptism and anointing; translated as written.

Notes on the original text

Digital text corrected (OCR slip; page number and running head removed; book numeral Β read as 8): φοβούμδνοι → φοβούμενοι; γινούσκοντες → γινώσκοντες; ἀγιάσθητει → ἁγιάσθητε; 40 ΠΙΠΟΔΥΤΟΥ ΛΟΓῸΣ 8. → ΛΟΓΟΣ Β΄..

Extrabiblical texts: Sus 15-17 (Susanna [in RC, EO, ETH canons]; allusion)

Topics: Baptism, Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 1.33 (Bonwetsch GCS 1:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-33). (abbreviation not yet checked)

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Commentary 2

2.2Bonwetsch GCS 1:47

Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown

The dream seen by the king, then, was not an earthly one, to be interpreted by the wise men of this world, but a heavenly one, fulfilled in its own time by the will and providence of God. And therefore it was hidden from men who know earthly things, so that it might be revealed to those who seek the heavenly mysteries. For the same happened in Egypt with Pharaoh. (For) after he had seen the dream, he made it known to all the wise men of Egypt, and no one was able to interpret it for Pharaoh. But when the blessed Joseph came, he easily revealed what the others had not understood. Therefore the king, in wonder, answered 'his servants, saying: Can such a man be found, in whom is the Spirit of God', to interpret the dreams for me? For no one is able to interpret the heavenly mysteries unless he partakes of the Holy Spirit. So too in Babylon the dream was hidden from the king, so that Daniel, chosen by God, might appear as a prophet. For whenever something is hidden from the many but made manifest through another, one must say that the one who speaks is a prophet.

Gen 41:38 (quotation, high confidence) · Gen 41:8 (allusion, high confidence) · Dan 2:27 (allusion, medium confidence)

Notes and citation

Summary: Nebuchadnezzar's dream was heavenly and hidden from worldly sages, as Pharaoh's was, so that God's prophet might reveal it.

Translated from N. Bonwetsch's German translation of the Old Slavonic. The first sentence also survives in Greek, at the end of staged 1.33. Quotation: Gen 41:38; allusion to Gen 41:8–39.

Cite (SBL): Hippolytus, Comm. Dan. 2.2 (Bonwetsch GCS 1:47; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-2). (abbreviation not yet checked)

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2.3Bonwetsch GCS 1:48

Ὥα οὐ» μὴ ἔν τινι τρόπῳ μηχανησάμενοι οἱ Χαλδαῖοι ῥήμασι» πλάγης διαφεύσωνται τὸν βασιλέα, κατανυγεὶς Ναβουχοδονόσορ einer πρὸς αὐτούς „ER ,ἀληθείας οἶδα (ἐγὼ) ὅτι καιρὸν ὑμεῖς ἐξαγοράζετε. καθότι ἴδετε ὅτι ἀπέστη ἀπ᾿ ἐμοῦ τὸ ῥῆμα: ἐὰν οὖν τὸ ἐνύπνιον μὴ ἀπαγγείλητέ μοι, οἶδα ὁτι ῥῆμα ψευδὲς καὶ διεστραμμένον συνέθεσθε εἰπεῖν ἐνώπιόν μου, ἕως οὗ (Ὁ) καιρὸς KAQELFOL“. ,ἀπεκρίθησαν οἱ Χαλδαῖοι τῷ βασιλεῖ (καὶ λέγουσιν ὁ)τε οὐκ ἔστιν (ἄνx - - Ω - - ἢ θρῶπος) ἐπὶ τῆς γῆς ὑστις δ(υγνζήσετγαι τὸ (ῥῆμα τ)οῦ βασιλέως γλνωρίζσαι, καθ)λότι πᾶς βασιλζεὺς μέγας) καὶ (AO)XOV ῥῆζμα τοιοῦτο οὐκ ἐπερω(τᾷ ἐπαοιδὸν μώ)γον φί(άρμαχον καὶ Χαλδαῖνον, OtTL ὁ λ(όγος ὃν ὁ βασι)λεὺς ἐπερωτᾷ (βαρύς), καὶ ἕτερος οὐχ ἔζστιν, δῷ ἀναγγελεῖ αὐτὸν ἐφνώγπιον τοῦ βασιλέωςς, ἀλλ᾽ ἢ οἷ) θεοί, ὧν οὐχ ἔστιν ἡ κα(τοὺὐκία μετὰ πάσης σαρκός". ὥ2τούτων εἰρημένων θυμωθεὶς „0 BaOLLEUG“ EXELEUOEV ἀποκτανθῆναι πάντας τοὺς σοφους Βα. βυλῶνος. καὶ τὸ δόγμα ἐξῆλθεν καὶ οἱ σοφοὶ ἀπεκτέννοντο“. AV. Ἐπεὶ οὖν ἀδύνατον ἔφησαν ὑπὸ ἀνθρώπου τοῦτο λεχθῆναι τὸ ὑπὸ τοῦ βασιλέως ζητούμενον, ἐπέδειξεν αὐτοῖς ὃ θεὸς ὅτι τὰ παρ᾽ ἀνθρώποις ἀδύνατα, ταῦτα δυνατὰ ἢν παρὰ θεῷ. μέλλοντος γὰρ ᾿Ἰριὼὸχ τοῦ ἀρχιμαγείρου ἀναιρεῖν τόν TE Δανιὴλ καὶ τοὺς" τρεῖς »φίλους αὐτοῦ" — αὐτὸς γὰρ (ιέξῆλθεν ἀναιρεῖν τοὺς “σοφοὺς Βαβυλῶγνος"" ἀρχι(μάγειρονΣ.. εν ὥσπερ γὰρ ὁ μάγειρος πάντα τὰ ξῷα ἀναιρεῖ καὶ μαγειρεύει, [οὕτω κἀκεῖνος] τῷ αὐτῷ τρόπῳ καὶ οἱ ἄο- ’ - \ , ς » - χοντες τοῦ κόσμου ἀναιροῖσι τοὺς ἀνθρώπους ὡς ἄλογα ζῷα μαγειρεύῦοντες αὐτοῦς -----. (, περὶ τίνος ἐξῆλθεν N γνώλ)μη ἢ ἀναιδὴς ζαυ)τὴ (ἐκ προσώ)που τοῦ βασιλέως"; ἐζήτησεν γὰρ τὴν αἰτίαν μαθεῖν παρ αὐτοῦ, τίνι λόγῳ ἀναιροῖνται οἱ Βαβυλώνιοι. ὃ 3.0“ δὲ „Ag“ „EyVÖοισεγ" «τὸ ῥῆμα τῷ «Ἰανιηλ". ὁ δὲ ἀκούσας «ἠξίωσεν αὐτόν, ὅπως χρόγον δῷ αὐτῷ" καὶ τὸ σύγκριμα, τῷ βασιλεῖ" γνωρίσῃ. V. Τότε „daLH οεἰσῆλθεν εἰς τὸν οἶχον αὐτοῦ καὶ τῷ Avavia καὶ τῷ Μισαὴλ καὶ τῷ ᾿Ἰξαρίᾳ" «ἐγνώρισεν τὸ ῥῆμα. καὶ οἰκτιρμοὺς ἐζήτουν παρὰ τοῦ θεοῦ τοῦ οὐρανοῦ". «ὅπος μὴ καὶ αὐτοὶ ἀπόλωνται" (σὺν τοῖς ἐπιλοίποις σοφοῖς Βαϊ(θυλῶ; γος. (τότε δὴ τ᾽ ῷ “Ἰανι(ὴλλ ἐν ὁράμίατῷ τῆς νυΐχτὸς τὸ μυστήριον ἀπεχαλύφθη. καὶ «εὐλ᾽όγησεν (τὸν θεὸν τοῦ οὐρανοῦ (Δανιὴλ καὶ εἶπεν") εἴζη τὸ ὄνομα κυρίου (εὐλογημένον ἀπὸ τοῦ αἰῶνος καὶ ἕως τ)οῦ αἰζῶνος), ὅτι ἡ (σοφία καὶ N) σύίνεσις καὶ ἢ) ἰσχὺς αὐτοῦ ἐστιν" καὶ αὐτὸς ἀλλοιοῖ καιροὺς καὶ χζρόγους, καθιστᾷ β' ασιλεῖζς) καὶ EdT), διδοὺς σοφίαν τοῖς (σοφοῖς) καὶ φρόνησιν τοῖς «εἰδόσιν σύνεσιν" αὐτὸς ἀποκαλύπτει βαθέα καὶ ἀπόκρυφα, γινώσκων τὰ ἐν τῷ σχότει καὶ τὸ φῶς. μετ᾿ αὐτοῦ ἐστίν. σοὶ, ὁ θεὸς τῶν πατέρων μου, ἐξομολογοῦμαι καὶ αἰνῶ, ὅτι σοφίαν καὶ δύναμιν ἔδωκάς μοι καὶ ἐγνώρισάς μοι ἃ ἠξιώσαμεν παρὰ σοῦ, καὶ τὸ ῥῆμα τοῦ βασιλέως ἐγνώρισάς MOL“. Ξδεῖ οὖν νοεῖν ἡμᾶς τὴν τοῦ θεοῦ εὐσπλαγχνίαν, πῶς τοῖς ἀξίοις καὶ φοβουμένοις αὐτὸν ταχέως ἀποκαλύπτει καὶ φανεροῖ ἀποπληρῶν τὰς δεήσεις καὶ τὰ αἰτήματα αὐτῶν, ὡς 0 προφήτης λέγει" „TIG σοφὸς καὶ συνήσει ταῦτα; καὶ ἄνθρώπος συνετὸς καὶ γνώσεται ταῦτα";

Hōa ou» mē en tini tropǭ mēchanēsamenoi hoi Chaldaioi rhēmasi» plagēs diapheusōntai ton basilea, katanygeis Nabouchodonosor einer pros autous „ER ,alētheias oida (egō) hoti kairon hymeis exagorazete. kathoti idete hoti apestē ap᾿ emou to rhēma: ean oun to enypnion mē apangeilēte moi, oida hoti rhēma pseudes kai diestrammenon synethesthe eipein enōpion mou, heōs hou (Ho) kairos KAQELFOL“. ,apekrithēsan hoi Chaldaioi tǭ basilei (kai legousin ho)te ouk estin (anx - - Ō - - ē thrōpos) epi tēs gēs hystis d(ygnzēsetgai to (rhēma t)ou basileōs glnōrizsai, kath)loti pas basilzeus megas) kai (AO)XOV rhēzma toiouto ouk eperō(tą epaoidon mō)gon phi(armachon kai Chaldainon, OtTL ho l(ogos hon ho basi)leus eperōtą (barys), kai heteros ouch ezstin, dǭ anangelei auton ephnōgpion tou basileōss, all᾽ ē hoi) theoi, hōn ouch estin hē ka(touykia meta pasēs sarkos". hō2toutōn eirēmenōn thymōtheis „0 BaOLLEUG“ EXELEUOEV apoktanthēnai pantas tous sophous Ba. bylōnos. kai to dogma exēlthen kai hoi sophoi apektennonto“. AV. Epei oun adynaton ephēsan hypo anthrōpou touto lechthēnai to hypo tou basileōs zētoumenon, epedeixen autois ho theos hoti ta par᾽ anthrōpois adynata, tauta dynata ēn para theǭ. mellontos gar ᾿Iriōoch tou archimageirou anairein ton TE Daniēl kai tous" treis »philous autou" — autos gar (iexēlthen anairein tous “sophous Babylōgnos"" archi(mageironS.. en hōsper gar ho mageiros panta ta xǭa anairei kai mageireuei, [houtō kakeinos] tǭ autǭ tropǭ kai hoi ao- ’ - \ , s » - chontes tou kosmou anairoisi tous anthrōpous hōs aloga zǭa mageireuyontes autous -----. (, peri tinos exēlthen N gnōl)mē ē anaidēs zau)tē (ek prosō)pou tou basileōs"? ezētēsen gar tēn aitian mathein par autou, tini logǭ anairointai hoi Babylōnioi. ho 3.0“ de „Ag“ „EyVOoiseg" «to rhēma tǭ «Ianiēl". ho de akousas «ēxiōsen auton, hopōs chrogon dǭ autǭ" kai to synkrima, tǭ basilei" gnōrisę̄. V. Tote „daLH oeisēlthen eis ton oichon autou kai tǭ Avavia kai tǭ Misaēl kai tǭ ᾿Ixarią" «egnōrisen to rhēma. kai oiktirmous ezētoun para tou theou tou ouranou". «hopos mē kai autoi apolōntai" (syn tois epiloipois sophois Baï(thylō? gos. (tote dē t᾽ ǭ “Iani(ēll en horamiatǭ tēs nyïchtos to mystērion apechalyphthē. kai «eul᾽ogēsen (ton theon tou ouranou (Daniēl kai eipen") eizē to onoma kyriou (eulogēmenon apo tou aiōnos kai heōs t)ou aizōnos), hoti hē (sophia kai N) suinesis kai ē) ischys autou estin" kai autos alloioi kairous kai chzrogous, kathistą b' asileizs) kai EdT), didous sophian tois (sophois) kai phronēsin tois «eidosin synesin" autos apokalyptei bathea kai apokrypha, ginōskōn ta en tǭ schotei kai to phōs. met᾿ autou estin. soi, ho theos tōn paterōn mou, exomologoumai kai ainō, hoti sophian kai dynamin edōkas moi kai egnōrisas moi ha ēxiōsamen para sou, kai to rhēma tou basileōs egnōrisas MOL“. Xdei oun noein hēmas tēn tou theou eusplanchnian, pōs tois axiois kai phoboumenois auton tacheōs apokalyptei kai phaneroi apoplērōn tas deēseis kai ta aitēmata autōn, hōs 0 prophētēs legei" „TIG sophos kai synēsei tauta? kai anthrōpos synetos kai gnōsetai tauta"?

[3] So that the Chaldeans might not by any means contrive with crooked words to elude the king, Nebuchadnezzar, pierced to the heart, said to them: 'I know of a truth that you are buying time, since you see that the matter has gone from me. If, then, you do not declare the dream to me, I know that you have agreed to speak a false and perverse word before me until the time passes.' The Chaldeans answered the king (and said) that 'there is no (man) on the earth who will be able to make known the king's matter, since no great king or ruler asks such a thing of any enchanter, magus or Chaldean; for the thing the king asks is (difficult), and there is no other who will declare it before the king except the gods, whose dwelling is not with any flesh.' When this had been said, 'the king', enraged, 'ordered all the wise men of Babylon to be killed. And the decree went out, and the wise men were being killed.' [4] Since, then, they said it was impossible for a man to tell what the king was seeking, God showed them that what is impossible with men is possible with God. For Arioch the chief cook was about to put to death both Daniel and his three 'friends', for he 'went out to kill the wise men of Babylon'. He is called chief cook because, just as a cook kills all animals and cooks them, in the same way the rulers of the world too kill men, cooking them like irrational animals …. '(Concerning what has this) shameless (decree gone out from the presence) of the king?' For he sought to learn from him the cause, for what reason the Babylonians were being killed. 'And Arioch made the matter known to Daniel.' When he heard it, 'he asked him to give him time', so that he might make known the interpretation to the king. [5] Then 'Daniel went into his house and made the matter known to Hananiah, Mishael and Azariah. And they sought mercies from the God of heaven', 'so that they too might not perish' with the rest of the wise men of Babylon. (Then) the mystery was revealed to Daniel in a vision of the night. And Daniel 'blessed the God of heaven and said: May the name of the Lord be blessed from everlasting to everlasting, for wisdom and understanding and strength are his. He changes times and seasons, sets up kings and removes them, giving wisdom to the wise and prudence to those who know understanding. He reveals deep and hidden things, knowing what is in the darkness, and the light is with him. To you, O God of my fathers, I give thanks and praise, for you have given me wisdom and power, and have made known to me what we asked of you, and have made known to me the king's matter.' We must, then, consider the compassion of God: how to those who are worthy and fear him he quickly reveals and makes things plain, fulfilling their petitions and requests, as the prophet says: 'Who is wise, and will understand these things? And a man of understanding, and he will know them?'

Dan 2:8 (quotation, high confidence) · Dan 2:10 (quotation, high confidence) · Dan 2:12 (quotation, high confidence) · Dan 2:14 (quotation, high confidence) · Dan 2:17 (quotation, high confidence) · Dan 2:20 (quotation, high confidence) · Luke 18:27 (allusion, high confidence) · Hos 14:9 (14:10 LXX) (quotation, high confidence)

Notes and citation

Summary: On Daniel 2:7–23: the Chaldeans' failure, the decree against the wise men, Arioch as 'chief cook', and Daniel's prayer and thanksgiving when the mystery is revealed.

This staged unit holds Bonwetsch's chapters 3–5 (the numerals IV and V are visible in the OCR); marked [3]–[5]. Quotations: Dan 2:8–23 (Theodotion); Luke 18:27 / Matt 19:26; Hos 14:10 LXX (14:9). Hippolytus explains Arioch's title ἀρχιμάγειρος ('chief cook', i.e. chief of the guard) allegorically; part of the sentence is lost in the OCR ('…'). The bracketed words in the quotations are Bonwetsch's restorations of the damaged manuscript, translated.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR χ for κ; running heads, page numbers and OCR noise): ΕΙΣ ΤΟΝ AANIHA ΤΙ, 3. 8. 49 50 ἹΠΠΟΛΎΤΟΥ , ΜΝ ζ € > → ; ἐξαγοράξετε → ἐξαγοράζετε; ἁπεχτέννοντο → ἀπεκτέννοντο; ἀποχαλύπτει βαθέα → ἀποκαλύπτει βαθέα; φοβουμέρνοις → φοβουμένοις.

Topics: Prayer

Cite (SBL): Hippolytus, Comm. Dan. 2.3 (Bonwetsch GCS 1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-3). (abbreviation not yet checked)

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2.6Bonwetsch GCS 1:54

{Τούτων δὲ γενομλένζων ἀνέστη davın 2 (καὶ) n(2)H ep“ πρὸς CAgıoog* „wel emp αὐζτῷ" τοὺς σοφοὺ)ς Β(αβυλῶγνος (μὴ ἀπολέσῃζς), εἰσάγαγε (δέ) με ἐνώπιον τοῦ βασιλέως καὶ ἀναγγελῶ“ «τῷ {βασιλλεῖ" τὸ ἐνύπνιον καὶ. „TV σύγκρισιν" αὐτοῦ. 20 δὲ ἐκ(ογύσας ταῦτα "εἰσήγαγεν τὸν -Ἰανιὴλ μετὰ σπουδῆς" „al εἶπεν" εὗρον ἄνδρα (ἐκ) τῶν υἱῶν τῆς αἰχμαλωσίας (τῆς Ιουδαίας), ὅστις τὸ σύγκριμα τῷ βασιλεῖ ἀναγγελεῖς. 30 δὲ καταπλαγεὶς ἔφη «τῷ Δανιήλ“: ,δύνασαί μοι Avayγεῖλαι τὸ ἐνύπνιον ὃ εἶδον καὶ τὴν σύγκρισιν αὐτοῦ“; εἶπεν δὲ Δαnl: «τὸ μυστήριον, 0 ὁ βασιλεὺς ἐπερωτᾷ, οὐκ ἔστιν μάγων ἐπαοιδῶν γαζαρηνῶν ἀναγγεῖλαι τῷ βασιλεῖ, ἀλλ᾽ ἔστιν (ὁ) θεὸς ἐν οὐρανῷ ὁ ἀποχαλύπτων μυστήρια, καὶ ἐγνώρισεν τῷ βασιλεῖ Ναβουχοδονόσορ ἃ δεῖ γενέσθαι ἐπ᾽ ἐσϊ(χάτων τῶ)»ν ἡ(μερῶν)". 4... τοὺς Χαλδ(αίους ἐκ τοῦ) κινδύγν(ου) ... ὅδιδάσκει (δὲ) τὸν βασιλέα μὴ παρὰ ἀνθροπον ἐπιγείων τὰ ἐπουράνια μυστήρια ἐπιζητεῖν, ἅπερ ἔμελλεν ἰδίοις χαιροῖς παρᾶ θεοῦ ἐπιτελεῖσθαι. ὑκαὶ διὰ τοῦτο ἀναπέμπων τὸ φρογημα τοῦ βασιλέως πρὸς τὸν θεὸν ἔλεγεν" »ἔστιν ὃ θεὸς ἐν οὐρανῷ ἀποκαλύπτων μυστήρια", παρ᾽ οὗ δεῖ τὸν ἄνθροπον. ἐν οἰκτιρμοῖς καὶ δεήσεσιν αἰτούμενον λαμβάνειν. ᾿καθ' ὃ καὶ αὐτὸς ταπεινοφρογῶν καὶ σμικρύνων ἑαυτὸν καὶ μὴ καυχώμενος παρὰ πάντας Baßvλωνίους σοφώτερος εὑρεθεὶς ἔλεγεν" «κἀμοὶ οὐκ ἐν σοφίᾳ τῇ οὔσῃ ἐν ἐμοὶ παρὰ πάντας κατοικοῦντας ἐπὶ τῆς γῆς τὸ μυστήριον τοῦτο ἀπεκαλύφθη, ἀλλ᾽ ἕνεκεν τοῦ τὴν σύγκρισιν τῷ βασιλεῖ γνωρίσαι, ἵγα τοὺς διαλογισμοὺς τῆς καρδίϊζας σου γνῷς)". δτοῦ γὰρ βασιλέως κρατήσαντος μὲν τῆς [γῆς] Alytartov, τὴν δὲ Ιουδαίαν χώραν παραλαβόντος καὶ τὸν λαὸν μετοικίσαντος, διελογίζετο ,,(ἐπὶ τῆς κοίτης" ὦν, „tl“ ἄρα ἔσται „HET ταῦτα". 9ὁὸ δὲ τὰ κρυπτὰ πάντων ἐπιστάμενος καὶ «τοὺς διαλογισμοὺς" τῶν καρδιῶν ,ἐρευνῶν", ἀπεκάλυψεν αὐτῷ διὰ μὲν τῆς εἰκόνος τὰ ἐσόμενα, ἀπέκρυψεν δὲ ἀπ᾽ αὐτοῦ τὸ ὁραμα, ἵνα μὴ ὑπὸ τῶν σοφῶν Βαβυλῶνος τὰ τοῦ θεοῦ βουλεύματα ἑρμηνευθῆναι δυνηθῇ, ἀλλ ὑπὸ τοῦ μακαρίου Δανιὴλ ἅτε προφήτου τοῦ θεοῦ τὰ πᾶσιν ἀποκεχρυμμένα φανερωθῇ. VIEL “ξἔγει γοῦν' »»σὺ βασιλεῦ ἐθεώρεις, καὶ ἰδοὺ εἰκῶν μία, μεγάλη ἢ εἰκον ἐκείνη καὶ ἢ πρόσοψις αὐτῆς φοβερά" εἰκὼν ἧς ἡ %Eφαλὴ αὐτῆς χρυσίου χρηστοῦ, αἱ χεῖρες καὶ τὸ στῆθος καὶ οἱ βραχίονες αὐτῆς ἀργυροῖ, ἡ κοιλία καὶ οἱ μηροὶ χαλκοῖ, αἱ κνῆμαι σιδηραῖ, οἱ πόδες μέρος μέν τι σιδηροῦν καὶ μέϊίρος δέ τι ὀστράκινον. ἐθεώρεις ἕως (ἀπεσ) χίίσθηΣ λίθος (ἄνευ χειρῶν καὶ ἐπάταξεν τὴν (εἰλκόνα ἐπὶ τοὺς (πλόδας τῴ(οὺς σιδηγ)ροῦς καὶ ὀστρακίνους (καὶ ἐγλέπζτυγνεν εἰς τέλος. (τότε ἐλεπτύνθησαν) εἰσάπα(ξ τ)ὸ ὀστραίκον, ὃ σίδηγρος, ὁ χαλκός, ὁ ἄργυρος, ὃ χρυσός, καὶ ἐγένετο) (ο)σεὶ κονιορτὸς ἀπὸ ἄζλωγνος θερινῆς" καὶ ἐξῆρεν (αὐτὰ) τὸ πλῆθος τοῦ πνεύματος (καὶ τόπος οὐχ εὐρέθη αὐτοῖς) καὶ ὃ λίθος ὁ πατάξας τὴν εἰκόνα ἐγενήθη 0906 μέγα καὶ ἐπλήρωσεν πᾶσαν τὴν γῆν. τοῦτό ἐστιν τὸ ἐνύπνιον καὶ τὴν σύγχρισιν αὐτοῦ «ἐροῦμεν ἐνώπιον τοῦ βασιλέως. σὺ βασιλεῦ βασιλεὺς βασιλευόντων, © ὁ θεὸς τοῦ οὐρανοῦ (βασιλείαν ἰσχυρὰν καὶ “κραταιὰν καὶ ἔντιμον ἔδωκεν ἐ ἐν παντὶ τόπῳ, 00V κατοικοῦσιν υἱοὶ τῶν ἀνθρώπων, θηρία τε ἀγροῦ καὶ πετεινὰ τοῦ οὐρανοῦ ἔδοκεν ἐν τῇ χειρί σου καὶ κατέστησέν σε κύριον πάντων" σὺ εἶ ἡ κεφαλὴ ἡ χρυσῆ. καὶ ὀπίσω σου ἀναστήσεται βασιλεία ἑτέρα ἥττων σου «(ἥτις ἐστὶν ὁ ἄργυρος) καὶ βασιλεία τρίτη (ἅτις ἐσ)τὶν ὁ «χαλκός, ἢ (κυθεείσει πάσης τῆς γῆς" καὶ βασιλεία τετάρτη (ἥτις) ἔσται (ἰσ)χυρὰ (ὡς σίδηρος)" ὃν τρό(π)ον ὁ ὀζίδηφος) λεπτύνει (καὶ θαμά(ξειρ πάντα, (οὕτως πάντα λεπτυνεῖ καὶ δαμάσει). καὶ ὅζτι εἶδες) τοὺς πόδας καὶ τζοὺς δαχτύλογυς μέρος {(μξ)» τι (σιδηγροῦν, “μέρος δέ {τι ὀστρα)χινον, βασιλεία (διῃρημένη ἔσται, καὶ ἀπὸ τῆς ῥίζης τῆς σιδηρᾶς ἔσται ἐν αὐτῇ, ὃν τρόπον εἶδες τὸν σίδηρον ἀναμεμιγμένον τῷ ὀστράκῳ. καὶ οἱ δάκτυλοι τῶν ποδῶν μέρος μέν τι σιδηροῦν, μέρος δέ τί ὀστράκινον, μέρος (τὼ τῆς βασιλείας ἔσται ἰσχυρόν, καὶ ἀπ᾽ αὐτῆς (ἔσται συντριβόμενον. ὅτι εἶδες τὸν σίδηρον ἀναμεμιγμένον τῷ ὀστράκῳ, συμμιγεῖς ἔσονται ἐν σπέρματε ἀνθρώπων καὶ οὐκ ἔσονται

{Toutōn de genomlenzōn anestē davın 2 (kai) n(2)H ep“ pros CAgıoog* „wel emp auztǭ" tous sophou)s B(abylōgnos (mē apolesę̄zs), eisagage (de) me enōpion tou basileōs kai anangelō“ «tǭ {basillei" to enypnion kai. „TV synkrisin" autou. 20 de ek(ogysas tauta "eisēgagen ton -Ianiēl meta spoudēs" „al eipen" heuron andra (ek) tōn huiōn tēs aichmalōsias (tēs Ioudaias), hostis to synkrima tǭ basilei anangeleis. 30 de kataplageis ephē «tǭ Daniēl“: ,dynasai moi Avaygeilai to enypnion ho eidon kai tēn synkrisin autou“? eipen de Danl: «to mystērion, 0 ho basileus eperōtą, ouk estin magōn epaoidōn gazarēnōn anangeilai tǭ basilei, all᾽ estin (ho) theos en ouranǭ ho apochalyptōn mystēria, kai egnōrisen tǭ basilei Nabouchodonosor ha dei genesthai ep᾽ esï(chatōn tō)»n hē(merōn)". 4... tous Chald(aious ek tou) kindygn(ou) ... hodidaskei (de) ton basilea mē para anthropon epigeiōn ta epourania mystēria epizētein, haper emellen idiois chairois para theou epiteleisthai. hykai dia touto anapempōn to phrogēma tou basileōs pros ton theon elegen" »estin ho theos en ouranǭ apokalyptōn mystēria", par᾽ hou dei ton anthropon. en oiktirmois kai deēsesin aitoumenon lambanein. ᾿kath' ho kai autos tapeinophrogōn kai smikrynōn heauton kai mē kauchōmenos para pantas Baßvlōnious sophōteros heuretheis elegen" «kamoi ouk en sophią tę̄ ousę̄ en emoi para pantas katoikountas epi tēs gēs to mystērion touto apekalyphthē, all᾽ heneken tou tēn synkrisin tǭ basilei gnōrisai, higa tous dialogismous tēs kardiïzas sou gnǭs)". dtou gar basileōs kratēsantos men tēs [gēs] Alytartov, tēn de Ioudaian chōran paralabontos kai ton laon metoikisantos, dielogizeto ,,(epi tēs koitēs" ōn, „tl“ ara estai „HET tauta". 9hoo de ta krypta pantōn epistamenos kai «tous dialogismous" tōn kardiōn ,ereunōn", apekalypsen autǭ dia men tēs eikonos ta esomena, apekrypsen de ap᾽ autou to horama, hina mē hypo tōn sophōn Babylōnos ta tou theou bouleumata hermēneuthēnai dynēthę̄, all hypo tou makariou Daniēl hate prophētou tou theou ta pasin apokechrymmena phanerōthę̄. VIEL “xegei goun' »»sy basileu etheōreis, kai idou eikōn mia, megalē ē eikon ekeinē kai ē prosopsis autēs phobera" eikōn hēs hē %Ephalē autēs chrysiou chrēstou, hai cheires kai to stēthos kai hoi brachiones autēs argyroi, hē koilia kai hoi mēroi chalkoi, hai knēmai sidērai, hoi podes meros men ti sidēroun kai meïiros de ti ostrakinon. etheōreis heōs (apes) chiisthēS lithos (aneu cheirōn kai epataxen tēn (eilkona epi tous (plodas tǭ(ous sidēg)rous kai ostrakinous (kai eglepztygnen eis telos. (tote eleptynthēsan) eisapa(x t)o ostraikon, ho sidēgros, ho chalkos, ho argyros, ho chrysos, kai egeneto) (o)sei koniortos apo azlōgnos therinēs" kai exēren (auta) to plēthos tou pneumatos (kai topos ouch eurethē autois) kai ho lithos ho pataxas tēn eikona egenēthē 0906 mega kai eplērōsen pasan tēn gēn. touto estin to enypnion kai tēn synchrisin autou «eroumen enōpion tou basileōs. sy basileu basileus basileuontōn, © ho theos tou ouranou (basileian ischyran kai “krataian kai entimon edōken e en panti topǭ, 00V katoikousin huioi tōn anthrōpōn, thēria te agrou kai peteina tou ouranou edoken en tę̄ cheiri sou kai katestēsen se kyrion pantōn" sy ei hē kephalē hē chrysē. kai opisō sou anastēsetai basileia hetera hēttōn sou «(hētis estin ho argyros) kai basileia tritē (hatis es)tin ho «chalkos, ē (kytheeisei pasēs tēs gēs" kai basileia tetartē (hētis) estai (is)chyra (hōs sidēros)" hon tro(p)on ho ozidēphos) leptynei (kai thama(xeir panta, (houtōs panta leptynei kai damasei). kai hozti eides) tous podas kai tzous dachtylogys meros {(mx)» ti (sidēgroun, “meros de {ti ostra)chinon, basileia (dię̄rēmenē estai, kai apo tēs rhizēs tēs sidēras estai en autę̄, hon tropon eides ton sidēron anamemigmenon tǭ ostrakǭ. kai hoi daktyloi tōn podōn meros men ti sidēroun, meros de ti ostrakinon, meros (tō tēs basileias estai ischyron, kai ap᾽ autēs (estai syntribomenon. hoti eides ton sidēron anamemigmenon tǭ ostrakǭ, symmigeis esontai en spermate anthrōpōn kai ouk esontai

[6] When this had happened, Daniel rose 'and went to Arioch and said to him: Do not destroy the wise men of Babylon, but bring me in before the king, and I will declare' 'to the king' the dream and 'its interpretation'. And when he heard this 'he brought Daniel in with haste and said: I have found a man (of) the sons of the captivity (of Judea), who will declare the interpretation to the king.' And the king, astounded, said 'to Daniel: Can you declare to me the dream that I saw, and its interpretation?' And Daniel said: 'The mystery which the king asks it is not for magi, enchanters or soothsayers to declare to the king; but there is (a) God in heaven who reveals mysteries, and he has made known to King Nebuchadnezzar what must happen in the last days.' … the Chaldeans (from) danger … And he teaches the king not to seek the heavenly mysteries from earthly men, since they were to be accomplished by God in their own times. And therefore, lifting the king's thought up to God, he said: 'There is a God in heaven who reveals mysteries', from whom a man must receive by asking with entreaties and prayers. Accordingly he himself, being humble-minded, making himself small and not boasting that he had been found wiser than all the Babylonians, said: 'And to me this mystery was revealed not by any wisdom that is in me more than in all who dwell on the earth, but in order to make known the interpretation to the king, that you might know the thoughts of your heart.' For the king, having conquered Egypt, taken the land of Judea and deported the people, was reflecting, 'on his bed', 'what' would happen 'after these things'. And he who knows the hidden things of all and 'searches the thoughts' of the heart revealed to him through the image what was to come, but hid the vision from him, so that God's counsels could not be interpreted by the wise men of Babylon, but what was hidden from all might be made manifest by the blessed Daniel, as a prophet of God. [7] He says, then: 'You, O king, were watching, and behold, one image; that image was great, and its appearance fearful: an image whose head was of fine gold, its hands, breast and arms of silver, its belly and thighs of bronze, its legs of iron, its feet part of iron and part of clay. You watched until a stone was cut out without hands and struck the image on its feet of iron and clay, and ground them to the end. Then the clay, the iron, the bronze, the silver and the gold were ground together, and became like dust from a summer threshing floor; and the force of the wind carried (them) away (and no place was found for them); and the stone that struck the image became a great mountain and filled the whole earth. This is the dream, and its interpretation we shall tell before the king. You, O king, are king of kings, to whom the God of heaven has given a kingdom strong and mighty and honoured, in every place where the sons of men dwell; the beasts of the field and the birds of heaven he has given into your hand and made you lord of all. You are the head of gold. And after you shall arise another kingdom inferior to you (which is the silver), and a third kingdom, (which is) the bronze, which shall rule over all the earth; and a fourth kingdom, (which) shall be strong (as iron): just as iron grinds and subdues all things, (so it shall grind and subdue all). And as (you saw) the feet and the toes, part of iron and part of clay, it shall be a divided kingdom, and of the root of iron there shall be in it, as you saw the iron mixed with the clay. And the toes of the feet, part of iron and part of clay: part of the kingdom shall be strong, and part of it shall be broken. As you saw the iron mixed with the clay, they shall be mingled in the seed of men, and they shall not …'

Textual problem in this passage: see the notes.

Dan 2:24 (quotation, high confidence) · Dan 2:25 (quotation, high confidence) · Dan 2:27 (quotation, high confidence) · Dan 2:30 (quotation, high confidence) · Dan 2:29 (allusion, high confidence) · Dan 2:31 (quotation, high confidence) · Dan 2:36 (quotation, high confidence) · Rom 8:27 (echo, medium confidence)

Notes and citation

Summary: On Daniel 2:24–43: Daniel is brought before the king, gives God the glory for revealing the mystery, and recounts the dream of the great image and its interpretation.

This staged unit probably begins Bonwetsch's chapter 6 (the following numeral VII is visible in the OCR); marked [6] and [7]. The text breaks off mid-quotation; the rest of the quotation is in the Slavonic staged as 2.6, which also repeats this whole chapter. A line is lost in the OCR after the first quotation ('… the Chaldeans (from) danger …'; the Slavonic reads: 'See how with these words he frees the Chaldeans from the danger of being killed'). Quotations: Dan 2:24–43 (Theodotion); 1 Cor 2:10 / Rom 8:27 ('searches').

Notes on the original text

Digital text corrected (OCR slip; OCR χ for κ): ἀναπέμτον → ἀναπέμπων; οἰχτιρμοῖς → οἰκτιρμοῖς; ἑρμωνευθῆναι → ἑρμηνευθῆναι.

Cite (SBL): Hippolytus, Comm. Dan. 2.6 (Bonwetsch GCS 1:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-6). (abbreviation not yet checked)

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2.8Bonwetsch GCS 1:60

Τούτων ἀκούσας Ναβουχοδονόσορ ὑπομνησθεὶς τοῦ ἐνυπ, ίου ἐπέγνω, οτι καὶ τὰ λελαλημένα ὑπὸ τοῦ Δανιὴλ ἔσται ἀληθῆ, καὶ «πεσῶν ἐπὶ πρόσωπον τῷ Δανιὴλ προσεκύνησεν καὶ μαναὰ καὶ εὐωδίας εἶπεν σπεῖσαι αὐτῷ“. "πόσον ἰσχύει χάρις θεοῦ, ἀγαπητοί, ἵγα τὸν πρὸ μικροῦ μέλλοντα ἀναιρεῖσθαι μετὰ τῶν ἐπιλοίπων σοφῶν " pe ς \ Γ Ξ » > > ς Βαβυλῶνος, τοῦτον ὁ βασιλεὺς μηχέτε ὡς ἀνθρώπον ἀλλ ὡς θεὸν πεσὼν προσκυνήσῃ᾽ («μαναά TE καὶ εὐωδίας εἶπεν σπένδεσθαι αὐτῷ". μ᾿ ——. C ς A θκαὶ γὰρ πάλαι τῷ Μωῦσῇ τὸ ὅμοιον ἐπηγγείλατο ὁ κύριος „AEyOW 2 x , , 2 X Ζ΄ γις a M - , - ἰδοὺ δέδωκα σε εἰς θεὸν τῷ Φαραώ“, ἵνα διὰ τῶν σημείων τῶν ὑπ᾿ αὐτοῦ ἐν «Αἰγύπτῳ γινομένων μηκέτι Matches ἄνθρωπος ὧν νοἐσ ἀλλ᾽ ὡς θεὸς ὑπὸ τῶν «Αἰγυπτίων προσκυνηθή. - (Θαυμάσας μὲν οῦν 0 Neaßovyo)dor6009 ἐπὶ (Op εἰρημένων han τοῦ Δανιὴλ ἔφη" „Em ἀληθί εἰας) ὁ θεὸς ὑμῶν αὐτός (ἐστιν) θεὸς θεῶν καὶ κύριος τῶν κυριευόντων καὶ ἀποκαλύπτων μυστήρια, ὅτι ἠδυνήθης ἀποκαλύψαι τὸ μυστήριον τοῦτο. καὶ ἐμεγάλυνεν ὁ βασιλεὺς τὸν Δανιὴλ καὶ δόματα πολλὰ καὶ μεγάλα ἔδωκεν αὐτῷ καὶ κατέστησεν αὐτὸν ἐπὶ πάσης χώρας Βαβυλῶνος καὶ ἄρχοντα σατραπῶν, ἐπὶ πάντας σοφοὺς Βαβυλῶνος". Ξἐπειδὴ γὰρ αὐτὸς ἑαυτὸν ἐσμίκρυνεν καὶ ἐλάχιστον παρὰ πάντας ἀνθρώπους εἶναι ἀπεφήνατο, ὔξησεν [γὰρ] αὐτὸν ὁ βασιλεὺς καὶ κατέστησεν αὐτὸν ἄρχοντα πάσης χώρας Βαβυλῶνος. 360 τρόπον ἐποίησεν καὶ 6 Φαραὼ τῷ Ἰωσήφ, τότε καταστήσας αὐτὸν ἄρχοντα ἐπὶ πάσης τῆς γῆς Αἰγύπτου. '(ἐν πάσῃ γὰρ τῇ γῇ Alγύπτου οὐδεὶς εὐρέθη ἄνθρωπος ὃς ἂν τὰ ἐνύπνιδα (ἀ)παγγεί(λειε τὴῷ Φ(α)ραώ, εἰ μὴ μόνος (]ωσήνφ, ἐν δὲ Βαβυλζῶν)ε οὐδεὶς (τῶν σοφῶν (ἠδυνγήθη (ἐγξζηγεῖσθαι τὸ ὁγραμα (τῷ βα)σ(ιλεῖν, εἰ μὴ μ(όγος ὁ Δανι)ήλ. δκατὰ γὰρ γενεὰν καὶ γενεὰν ἀνθρώπους ἁγίους ὁ θεὸς προσάγει ἑαυτῷ, δι᾿ ὧν εἰς πάντα τὸν κόσμον δοξασθῆναι.

Toutōn akousas Nabouchodonosor hypomnēstheis tou enyp, iou epegnō, oti kai ta lelalēmena hypo tou Daniēl estai alēthē, kai «pesōn epi prosōpon tǭ Daniēl prosekynēsen kai manaa kai euōdias eipen speisai autǭ“. "poson ischyei charis theou, agapētoi, higa ton pro mikrou mellonta anaireisthai meta tōn epiloipōn sophōn " pe s \ G X » > > s Babylōnos, touton ho basileus mēchete hōs anthrōpon all hōs theon pesōn proskynēsę̄᾽ («manaa TE kai euōdias eipen spendesthai autǭ". m᾿ ——. C s A thkai gar palai tǭ Mōysę̄ to homoion epēngeilato ho kyrios „AEyOW 2 x , , 2 X Z΄ gis a M - , - idou dedōka se eis theon tǭ Pharaō“, hina dia tōn sēmeiōn tōn hyp᾿ autou en «Aigyptǭ ginomenōn mēketi Matches anthrōpos hōn noes all᾽ hōs theos hypo tōn «Aigyptiōn proskynēthē. - (Thaumasas men oun 0 Neaßovyo)dor6009 epi (Op eirēmenōn han tou Daniēl ephē" „Em alēthi eias) ho theos hymōn autos (estin) theos theōn kai kyrios tōn kyrieuontōn kai apokalyptōn mystēria, hoti ēdynēthēs apokalypsai to mystērion touto. kai emegalynen ho basileus ton Daniēl kai domata polla kai megala edōken autǭ kai katestēsen auton epi pasēs chōras Babylōnos kai archonta satrapōn, epi pantas sophous Babylōnos". Xepeidē gar autos heauton esmikrynen kai elachiston para pantas anthrōpous einai apephēnato, yxēsen [gar] auton ho basileus kai katestēsen auton archonta pasēs chōras Babylōnos. 360 tropon epoiēsen kai 6 Pharaō tǭ Iōsēph, tote katastēsas auton archonta epi pasēs tēs gēs Aigyptou. '(en pasę̄ gar tę̄ gę̄ Algyptou oudeis eurethē anthrōpos hos an ta enypnida (a)pangei(leie tēǭ Ph(a)raō, ei mē monos (]ōsēnph, en de Babylzōn)e oudeis (tōn sophōn (ēdyngēthē (enxzēgeisthai to hograma (tǭ ba)s(ilein, ei mē m(ogos ho Dani)ēl. dkata gar genean kai genean anthrōpous hagious ho theos prosagei heautǭ, di᾿ hōn eis panta ton kosmon doxasthēnai.

[8] When Nebuchadnezzar heard this, he remembered the dream and recognized that what Daniel had spoken would also prove true; and 'falling on his face he worshipped Daniel, and ordered manaa and incense to be offered to him.' How great, beloved, is the power of the grace of God, that the king should fall down and worship, no longer as a man but as a god, the one who a little before was about to be put to death with the rest of the wise men of Babylon, ('and ordered manaa and incense to be offered to him')! For long ago too the Lord promised the like to Moses, saying: 'Behold, I have made you a god to Pharaoh', so that through the signs done by him in Egypt he should no longer be thought of as a man, but be worshipped by the Egyptians as a god. [9] (Then Nebuchadnezzar, marvelling) at what had been said (by) Daniel, said: 'Of a truth your God is (himself) God of gods and Lord of lords and a revealer of mysteries, since you have been able to reveal this mystery. And the king made Daniel great and gave him many great gifts, and set him over the whole province of Babylon, and as chief of the satraps over all the wise men of Babylon.' For since he had made himself small and declared himself least of all men, the king exalted him and made him ruler of the whole province of Babylon, just as Pharaoh did with Joseph, setting him then as ruler over the whole land of Egypt. (For in all the land of Egypt no man was found who could declare the dreams to Pharaoh except Joseph alone; and in Babylon none of the wise men could explain the vision to the king except Daniel alone.) For in generation after generation God brings holy men to himself, through whom (he is) glorified in all the world.

Dan 2:46 (quotation, high confidence) · Dan 2:47 (quotation, high confidence) · Dan 2:48 (quotation, high confidence) · Exod 7:1 (quotation, high confidence) · Gen 41:41 (allusion, high confidence)

Notes and citation

Summary: On Daniel 2:46–48: the king worships Daniel, as Moses was made 'a god to Pharaoh', and exalts him as Pharaoh exalted Joseph.

This staged unit holds Bonwetsch's chapters 8 and 9 (the second heading was lost in the OCR); [9] is placed by content. The opening of chapter 8 is also staged in the Slavonic as 2.7. 'Manaa' (μαναά) is Theodotion's transliteration of the Aramaic word for a grain offering, not 'manna'. Quotations: Dan 2:46–48 (Theodotion); Exod 7:1; Gen 41:41. The final clause is damaged; a verb ('he wills to be' or similar) is lost.

Notes on the original text

Digital text corrected (OCR noise inside the word ἐνυπνίου; OCR χ for κ; page number and running head; running heads and page numbers): “ ζὰ Δν Ze x > ΝΠ γίου → ίου; ΕΙΣ ΤΟΝ AANIHA ΤΊ, 7.8. 61 62 ἹΠΠΟΔΑΥΤΟΥ → ; 64 ΠΠΟΔΥΤΟῪ → ; προσχυνήσῃ → προσκυνήσῃ.

Cite (SBL): Hippolytus, Comm. Dan. 2.8 (Bonwetsch GCS 1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-8). (abbreviation not yet checked)

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2.10Bonwetsch GCS 1:64

„Kali Δανιὴλ ἡτήσατο παρὰ τοῦ βασιλέως καὶ κατέστησεν ἐπὶ τὰ ἔργα τῆς χώρας Βαβυλῶνος τὸν Σεδράκ, Μισάκ, ᾿Αβδεναγώ“". Ξκαὶ τοῦτο δὲ πίστεως καὶ ἐπαίνου ἄξιον τὸ ὑπὸ τοῦ Δανιὴλ. γεγενημένον. ἐπειδὴ γὰρ αὐτοὶ ἐφ τῇ “προσευχῇ συνηγόρευσαν τῷ Δανιὴλ πρὸς τὸν θεὸν, ἵνα τὸ ὑραμα αὐτῷ ἀποκαλυφθῇ. καὶ αὐτὸς Δανιὴλ ἀξίαν καὶ τιμὴν λαβὼν παρὰ τοῦ “βασιλέως ἐμνήσθη τούτον, ἀναθέμενος τῷ βασιλεῖ τὸ ἔργον τὸ ὑπ᾽ αὐτῶν γεγενημένον, ἵνα καὶ αὐτοὶ τιμῆς τινος ἀξιωθῶσιν ὡς συμμύσται καὶ θεοσεβεῖς ἄνδρες. 3αἰτησάμενοι γὰρ τὰ ἐπουράνια παρὰ τοῦ κυρίου, ἔτυχον καὶ τῶν ἐπιγείων παρὰ τοῦ βασιλέως ..

„Kali Daniēl hētēsato para tou basileōs kai katestēsen epi ta erga tēs chōras Babylōnos ton Sedrak, Misak, ᾿Abdenagō“". Xkai touto de pisteōs kai epainou axion to hypo tou Daniēl. gegenēmenon. epeidē gar autoi eph tę̄ “proseuchę̄ synēgoreusan tǭ Daniēl pros ton theon, hina to hyrama autǭ apokalyphthę̄. kai autos Daniēl axian kai timēn labōn para tou “basileōs emnēsthē touton, anathemenos tǭ basilei to ergon to hyp᾽ autōn gegenēmenon, hina kai autoi timēs tinos axiōthōsin hōs symmystai kai theosebeis andres. 3aitēsamenoi gar ta epourania para tou kyriou, etychon kai tōn epigeiōn para tou basileōs ..

'And Daniel made request of the king, and he set Shadrach, Meshach and Abednego over the affairs of the province of Babylon.' This deed of Daniel's too is worthy of trust and praise. For since they had joined Daniel in prayer to God that the vision might be revealed to him, Daniel too, on receiving rank and honour from the king, remembered them, commending to the king the work they had done, so that they too might be thought worthy of some honour, as fellow-initiates and God-fearing men. For having asked heavenly things from the Lord, they obtained earthly things too from the king …

Dan 2:49 (quotation, high confidence) · Dan 2:18 (allusion, high confidence) · Matt 6:33 (echo, low confidence)

Notes and citation

Summary: On Daniel 2:49: Daniel remembers his three companions, who had prayed with him, and they receive honour from the king.

Quotation: Dan 2:49 (Theodotion); allusion to Dan 2:17–18. The chapter breaks off at the end.

Notes on the original text

Digital text corrected (OCR slip in name): Mıckx → Μισάκ; Δαν ın2 ἀξίαν → Δανιὴλ ἀξίαν.

Topics: Prayer

Cite (SBL): Hippolytus, Comm. Dan. 2.10 (Bonwetsch GCS 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-10). (abbreviation not yet checked)

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2.11Bonwetsch GCS 1:64

(Ἐπειδὴ οὖν τὸ ἐνύπνιον ἀνήγγειλεν τῷ βασι)λεῖ ὁ μακά(θιος Δανιὴλ) καὶ τὴν αὐτοῦ (σύγχρισλιν οὐκ (δσιώπησεν, ἐπιλείπει τὸ ζήτημα τοῖς εὐθὺν νοῦν κεκτημένοις, ἵνα πάλιν [τὰ] ὑφ᾽ ἑτέρων (τὰ ὑπὸ τοῦ Δανιὴλ λεγόμενα ἕ θμηνευθηϊ. Ξάγναγκαῖον δὲ (σπουδαίως ἐπιζητεῖν τοὺς φιλαληθεῖς, καὶ un μόνον ἐν παραδρομῇ ἀναγινώσκοντας ἐπ᾽ ἄδηλον νομίζειν εἰρῆσθαι τὰ ὑπὸ τῶν προφητῶν εἰρημένα 3elxöva γὰρ μεγάλην θεωρεῖ, καὶ ταύτης τὴν κεφαλὴν χρυσίου χρηστοῦ" εἶναι ὁμολογεῖ" ἔπειτα ὥμους καὶ στῆθος ἄργυρον εἶναι διηγεῖται" εἶτα κοιλίαν καὶ μηροὺς χαλκόν" ἔπειτα κνήμας σίδηρον" (ὡσαύτως δὲ καὶ δακτύλους τῶν ποδῶν ὄστρακον καὶ σίδηρον) ἐν ταὐτῷ ἀναμεμιγμένους" εἶτα λίθον τεμνόμενον ἀπὸ ὄρους ἄνευ χειρῶν καὶ πατάσσοντα τὴν εἰκόνα καὶ λεπτύνοντα αὐτήν" καὶ αὐτὸς „O λίdos“ εὀγενη θη, (ρος μέγα καὶὶ ἐπλήλρῶσεν {πῶσαν) τὴν (γῆν. "ταῦγτα εἰπίζὼν περὶ τῆς εἰκόνος: ἐνν, {δραιρζεῖ χ)αὶ εἰς βασιλείας κῶν... WETTE, γῶν καί (τῶ) μέρος .. ᾿(πᾶνο (α)φράζει[ν], τὸν μὲν {χ)ουσὸν λέγων αὐτὸν εἶναι τὸν βασιλέα Ναβουχοδονόσορ, κεφαλὴν τῆς εἰκόνος χρυσῆν τοῦτον εἶναι διηγούμενος. δἔπειτα δευτέραν βασιλείαν ὀνομάζει [alr (TTOMETOS), ἥττονα) ταύτην» εἶναι λέγων τὸν ἄργιρον. Seite τοίτην, "ἥτις. ἐστὶν ὃ χαλκός". "ἔπειτα τετάρτην ἰσχυρὰν, ἥτις ὁ σίδηρος. δεῖτα θστρακον καὶ σίδηρον ἀναμεμιγμένον ὁμοῦ ἀναδσέδεικται τὰ ἄκρα τῶν ποδῶν τῆς εἰκόνος. ἤρξατο μὲν γὰρ ἀπὸ κεφαλῆς, ἵνα δείξῃ τὸν χρυσόν εἶτα τὸ στῆθος καὶ τοὺς βραχίονας καὶ ὀνομάζει ἄργυρον: ἔπειτα κοιλίαν καὶ μηρούς, καὶ σημαίνει τὸν χαζκόν" εἶτα χνήμας διηγεῖται, καὶ ἐπιδεικνύει σίδηρον: ἔπειτα πόδας . καὶ δακτύλους δέκα, καὶ καταγγέ X (λλει ὑστρακον καὶ σίδηρον καὶ μετὰ £ Ω ταῦτα οὐδὲν λείπεται τοῦ ὁράματος. ἀλλ᾽ ἢ ὅτι .«ἐτμήθη λίθος, ἀπὸ 000. vg“ «καὶ ἐπάταξεν τὴν εἰκόνα" καὶ .ἐγενήθη 0008 μέγα" πλιρροῦν [za] πῶζσαν τὴ» γῆν".

(Epeidē oun to enypnion anēngeilen tǭ basi)lei ho maka(thios Daniēl) kai tēn autou (synchrislin ouk (dsiōpēsen, epileipei to zētēma tois euthyn noun kektēmenois, hina palin [ta] hyph᾽ heterōn (ta hypo tou Daniēl legomena he thmēneuthēï. Xagnankaion de (spoudaiōs epizētein tous philalētheis, kai un monon en paradromę̄ anaginōskontas ep᾽ adēlon nomizein eirēsthai ta hypo tōn prophētōn eirēmena 3elxova gar megalēn theōrei, kai tautēs tēn kephalēn chrysiou chrēstou" einai homologei" epeita hōmous kai stēthos argyron einai diēgeitai" eita koilian kai mērous chalkon" epeita knēmas sidēron" (hōsautōs de kai daktylous tōn podōn ostrakon kai sidēron) en tautǭ anamemigmenous" eita lithon temnomenon apo orous aneu cheirōn kai patassonta tēn eikona kai leptynonta autēn" kai autos „O lidos“ eogenē thē, (ros mega kaii eplēlrōsen {pōsan) tēn (gēn. "taugta eipizōn peri tēs eikonos: enn, {drairzei ch)ai eis basileias kōn... WETTE, gōn kai (tō) meros .. ᾿(pano (a)phrazei[n], ton men {ch)ouson legōn auton einai ton basilea Nabouchodonosor, kephalēn tēs eikonos chrysēn touton einai diēgoumenos. depeita deuteran basileian onomazei [alr (TTOMETOS), hēttona) tautēn» einai legōn ton argiron. Seite toitēn, "hētis. estin ho chalkos". "epeita tetartēn ischyran, hētis ho sidēros. deita thstrakon kai sidēron anamemigmenon homou anadsedeiktai ta akra tōn podōn tēs eikonos. ērxato men gar apo kephalēs, hina deixę̄ ton chryson eita to stēthos kai tous brachionas kai onomazei argyron: epeita koilian kai mērous, kai sēmainei ton chazkon" eita chnēmas diēgeitai, kai epideiknyei sidēron: epeita podas . kai daktylous deka, kai katange X (llei hystrakon kai sidēron kai meta £ Ō tauta ouden leipetai tou horamatos. all᾽ ē hoti .«etmēthē lithos, apo 000. vg“ «kai epataxen tēn eikona" kai .egenēthē 0008 mega" plirroun [za] pōzsan tē» gēn".

(Since, then, the blessed Daniel declared the dream to the king) and did not keep silent about its (interpretation), it might seem that for those who have an upright mind nothing is left to inquire into, as though what Daniel said had to be interpreted again by others. But it is necessary for lovers of truth to inquire diligently, and not, by reading only in passing, to think that what the prophets said was said obscurely. For he sees a great image and confesses its head to be 'of fine gold'; then he relates that the shoulders and breast are silver; then the belly and thighs bronze; then the legs iron; (and likewise the toes of the feet clay and iron) mixed together; then a stone cut from a mountain without hands, striking the image and grinding it; and 'the stone' itself 'became a great mountain and filled the whole earth.' Having said these things about the image, he divides it also into kingdoms … and explains each part, saying that the gold is King Nebuchadnezzar himself, declaring that he is the golden head of the image. Then he names a second kingdom (after him), saying that it is inferior, the silver; then a third, 'which is the bronze'; then a fourth, a strong one, which is the iron. Then clay and iron mixed together are shown to be the extremities of the feet of the image. For he began from the head, to show the gold; then the breast and the arms, and he names silver; then the belly and thighs, and he signifies the bronze; then he relates the legs, and shows iron; then the feet and ten toes, and announces clay and iron. And after these nothing remains of the vision but that 'a stone was cut from a mountain and struck the image', and 'became a great mountain, filling the whole earth.'

Dan 2:32 (allusion, high confidence) · Dan 2:34 (quotation, high confidence) · Dan 2:35 (quotation, high confidence) · Dan 2:38 (allusion, high confidence) · Dan 2:39 (quotation, high confidence) · Dan 2:40 (allusion, high confidence)

Notes and citation

Summary: Hippolytus urges careful reading of the prophecy and goes through the parts of the image and the kingdoms they signify, from the golden head to the stone.

Quotations and summaries of Dan 2:31–45. The OCR is damaged in several places (the opening is Bonwetsch's restoration; a line after 'into kingdoms' is lost, marked '…'); translated by sense.

Notes on the original text

Digital text corrected (OCR χ for κ; page number and running head; section numeral fused to word): οι 66 ΠΙΠΟΛΥΤΟῪ → ; θήρξατο → ἤρξατο; ἀπὸ χεφαλῆς → ἀπὸ κεφαλῆς.

Cite (SBL): Hippolytus, Comm. Dan. 2.11 (Bonwetsch GCS 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-11). (abbreviation not yet checked)

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2.12Bonwetsch GCS 1:66

Πῶς οὐν [οὐ] μὴ νοήσωμεν τὰ πάλαι ἐν Βαβυλῶνι ὑπὸ 4ανιὴλ πεπροφητευμένα καὶ νῦν ἔτι ἐν κόσμῳ πληρούμενα; 2% γὰρ εἰκον ἡ κατ᾽ ἐκεῖνον τὸν καιρὸν δειχθεῖσα τῷ (Ναβουχοδονόσορ τὸν τύπον περιεῖχεν τῆς βασιλείας τοῦ παντὸς κόσμου. ἐν οἷς καιροῖς ἐβασίλευσαν τότε Βαβυλώνιοι, ὡς κεφαλὴ χρυσῆ τῆς εἰκόνος ὑπάρχοντες. ᾿ἔπειτα μετ᾽ αὐτοὺς ἐκράτησαν Πέρσαι ἐπὶ ἔτη σ΄ τεσσαράκοντα πέντε, ος δείχνυσθαι τούτους εἶναι τὸν ἄργυρον. ὄμετὰ τούτους ἐχράτησαν Ἕλληνες ἀρξάμενοι ἀπὸ ᾿Αλεξάνδρου τοῦ Μακεδόνος ἐπὶ ἔτη τριαχόσια, OS εἶναι τούτους τὸν χαλκόν. μετὰ τούτους Ῥωμαῖοι, κνῆμαι σιδηραῖ τῆς εἰκόνος ὑπάρχοντες, ἰσχυροὶ ὄντες αἷς ὁ σίδηρος. Ἰεῖτα δάκτυλοι ποδῶν, ἵνα δειχθῶσιν αἱ κατὰ τό .. δημοκρατίαι EL μέλλουσαι γίγνεσθαι, διαιρούμεναι εἰς τοὺς δέκα δακτύλους τῆς εἰκόνος, ἐν οἷς ἔσται ὁ σίδηρος ἀναμεμιγμένος τῷ ὀστράκῳ.

Pōs oun [ou] mē noēsōmen ta palai en Babylōni hypo 4aniēl peprophēteumena kai nyn eti en kosmǭ plēroumena? 2% gar eikon hē kat᾽ ekeinon ton kairon deichtheisa tǭ (Nabouchodonosor ton typon perieichen tēs basileias tou pantos kosmou. en hois kairois ebasileusan tote Babylōnioi, hōs kephalē chrysē tēs eikonos hyparchontes. ᾿epeita met᾽ autous ekratēsan Persai epi etē s΄ tessarakonta pente, os deichnysthai toutous einai ton argyron. ometa toutous echratēsan Hellēnes arxamenoi apo ᾿Alexandrou tou Makedonos epi etē triachosia, OS einai toutous ton chalkon. meta toutous Rhōmaioi, knēmai sidērai tēs eikonos hyparchontes, ischyroi ontes hais ho sidēros. Ieita daktyloi podōn, hina deichthōsin hai kata to .. dēmokratiai EL mellousai gignesthai, diairoumenai eis tous deka daktylous tēs eikonos, en hois estai ho sidēros anamemigmenos tǭ ostrakǭ.

How, then, shall we not understand what was prophesied long ago in Babylon by Daniel and is still now being fulfilled in the world? For the image shown at that time to Nebuchadnezzar contained the figure of the kingdom of the whole world. In those times the Babylonians reigned, being as the golden head of the image. Then after them the Persians held power for two hundred and forty-five years, so that they are shown to be the silver. After them the Greeks held power, beginning from Alexander the Macedonian, for three hundred years, so that they are the bronze. After them the Romans, who are the iron legs of the image, being strong as iron. Then the toes of the feet, to show the democracies that are to come …, divided among the ten toes of the image, in which the iron will be mixed with the clay.

Dan 2:38 (allusion, high confidence) · Dan 2:39 (allusion, high confidence) · Dan 2:40 (allusion, high confidence) · Dan 2:41 (allusion, high confidence)

Notes and citation

Summary: The four parts of the image are Babylon, Persia, Greece and Rome, and the ten toes are the divided rule still to come.

Hippolytus's figures (Persia 245 years, the Greeks 300 years) are his own. A word is lost in the OCR before 'democracies' ('…'). Allusion to Dan 2:38–43.

Notes on the original text

Digital text corrected (OCR Latin letters; OCR χ for κ; page number and running head inside a word): ὑπάρ68 ΙΠΠΟΔΥΤΟΥ χοντες → ὑπάρχοντες; ἐχεῖνον → ἐκεῖνον; ἐπὶ ἔτη σ΄ τεσσαράχοντα → ἐπὶ ἔτη σ΄ τεσσαράκοντα; Maxeδόνος → Μακεδόνος.

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 2.12 (Bonwetsch GCS 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-12). (abbreviation not yet checked)

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2.13Bonwetsch GCS 1:68

(Mertd& ταῦτα τί λέγει ὃ Δανιήλ; ,ἀπεσχίσθη λίθος ἐξ ὄρους ἄνευ χειρῶν καὶ ἐπάτα) ξίεν τὴν εἰκόνα". rot δὲ σιδήρου σὺν ὀ)στρά(40) ἀναμ(εμιγμένουΣ καὶ ἐπὶ τὰ ἄκρα τῶν δίαχτύλλον χωρήσαντος καὶ (ἀσυι) φώνων ἀλλήλοις τῶν ἀνθρώπων γεναμένον, τί δεῖ λοιπὸν περιμένειν, ἀλλ᾿ ἢ Χριστὸν ἀπ᾿ οὐρανῶν ἐρχόμενον, ὡς λίθον ἀπὸ ὄρους τεμνόμενον», ἵνα τὰς τοῦ κόσμου τούτου βασιλείας μεταστήσῇ, ἀναστήσῃ δὲ τὴν ἐπουράνιον τῶν ἁγίων βασιλείαν, (ἥτις εἰς τοὺς αἰῶνας οὐ διαφθαρήσεται", αὐτὸς (ὄρος καὶ πόλις τῶν ἁγίων γινόμενος πληρῶν (πᾶσαν τὴν γῆν“. θκαὶ διὰ τοῦτο ὁ μακάριος Δανιὴλ ἔφη" καὶ μετὰ τὸ τέλος τῶν ἡμερῶν «ἐκείνων ἀναστήσει ὁ θεὸς τοῦ οὐρανοῦ βασιλείαν, ἥτις εἰς τοὺς αἰῶνας οὐ διαφθαρήσεται, καὶ ἡ βασιλεία αὐτοῦ λαῷ ἕ τέρῳ οὐχ ὑπολειᾳ θήσεται “. ἵνα οῦν μή τις δυσπιστήσῃ ἐπὶ τοῖς εἰρημένοις „El ἄρα ὄντως ταῦτα ἔσται ἢ οὐ". ἐπεσφράγισεν ὃ προφήτης λέγων -καὶ ἀληθινὸν τὸ ἐνύπνιον καὶ πιστὴ ἡ τον αὐτοῦ". —

(Mertd& tauta ti legei ho Daniēl? ,apeschisthē lithos ex orous aneu cheirōn kai epata) xien tēn eikona". rot de sidērou syn o)stra(40) anam(emigmenouS kai epi ta akra tōn diachtyllon chōrēsantos kai (asui) phōnōn allēlois tōn anthrōpōn genamenon, ti dei loipon perimenein, all᾿ ē Christon ap᾿ ouranōn erchomenon, hōs lithon apo orous temnomenon», hina tas tou kosmou toutou basileias metastēsę̄, anastēsę̄ de tēn epouranion tōn hagiōn basileian, (hētis eis tous aiōnas ou diaphtharēsetai", autos (oros kai polis tōn hagiōn ginomenos plērōn (pasan tēn gēn“. thkai dia touto ho makarios Daniēl ephē" kai meta to telos tōn hēmerōn «ekeinōn anastēsei ho theos tou ouranou basileian, hētis eis tous aiōnas ou diaphtharēsetai, kai hē basileia autou laǭ he terǭ ouch hypoleią thēsetai “. hina oun mē tis dyspistēsę̄ epi tois eirēmenois „El ara ontōs tauta estai ē ou". epesphragisen ho prophētēs legōn -kai alēthinon to enypnion kai pistē hē ton autou". —

(After these things, what does Daniel say? 'A stone was cut out of a mountain without hands and struck) the image.' When the iron (mixed) with the clay has reached the tips of the toes, and men have become (discordant) with one another, what remains to wait for but Christ coming from heaven like a stone cut from a mountain, to remove the kingdoms of this world and raise up the heavenly kingdom of the saints, 'which will never be destroyed', he himself becoming the (mountain and city) of the saints, filling (the whole earth)? And for this reason the blessed Daniel said: 'And after the end of those days the God of heaven will raise up a kingdom which will never be destroyed, and his kingdom will not be left to another people.' So that no one, then, should doubt what was said, 'whether these things will really be or not', the prophet set his seal on it, saying: 'And the dream is true, and its interpretation sure.'

Dan 2:34 (quotation, high confidence) · Dan 2:44 (quotation, high confidence) · Dan 2:45 (quotation, high confidence)

Notes and citation

Summary: The stone cut without hands is Christ, who will come from heaven to end the kingdoms of the world and set up the everlasting kingdom of the saints.

Quotations: Dan 2:34, 44–45 (Theodotion). The words in round brackets are Bonwetsch's restorations of the damaged manuscript. Hippolytus reads the stone as Christ's second coming.

Topics: Christology, Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 2.13 (Bonwetsch GCS 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-13). (abbreviation not yet checked)

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2.14Bonwetsch GCS 1:70

Ἔτους ὀκτωκαιδεκάτου Ναβουχοδονόσορ ὁ βασιλεὺς ἑποίησεν εἰκόνα χρυσῆν. ὑίψλος αὐτῆς πήχεων ἑξήκοντα, εὖρος αὐτῆς πήχεῶν ἕξ, καὶ ἔστησεν αὐτὴν ἐν πεδίῳ Δεειρᾷ ἔν χώρᾳ Βαβυλῶνος. καὶ ἀπέστειλεν συναγαγεῖν τοὺς ὑπάτους, στρατηγοὺς καὶ τοπάρχας, ἡγουμένους καὶ τυράννους καὶ τοὺς ἐπ᾽ ἐξουσιῶν καὶ πάντας τοὺς ἄρχοντας τῶν χωρῶν, ἐλθεῖν εἰς τὰ ἐγκαίνια τῆς εἰκόνος, ἧς ἔστη σε!" Δαβουχοδονόσορ ὁ βασιλεύς. καὶ συνήχθησαν" ἅπαντες καὶ ἠλθον᾽" καὶ ἔστησαν ἐνώπιον τῆς εἰκόνος. καὶ ὁ κήρυξ ἐβόα ἐν ἰσχύι" ὑμῖν λέγεται, λαοὶ φυλαὶ γλῶσσαι, ἢ) ἂν ὥρᾳ ἀκούσητε τῆς φογῆς «ἧς σάλπιγγος, σύριγγός τε καὶ κιθάρας, σαμβύκης καὶ ψαλτηρίου καᾷῷ παντὸς γένους) μουσικζῶν, πίπτοντες προσκυνεῖ TE τῇ εἰ χόνι τῇ χρυσῇ" καὶ ὃς ἂν μὴ πεσῶν προσκυνήσῃ, αὐτῇ τῇ ὥρς ἐμβληθησδται εἰς τὴν) κάμινον (τοῦ πυρὸς τὴν καιομένην".

Etous oktōkaidekatou Nabouchodonosor ho basileus hepoiēsen eikona chrysēn. huipslos autēs pēcheōn hexēkonta, euros autēs pēcheōn hex, kai estēsen autēn en pediǭ Deeirą en chōrą Babylōnos. kai apesteilen synagagein tous hypatous, stratēgous kai toparchas, hēgoumenous kai tyrannous kai tous ep᾽ exousiōn kai pantas tous archontas tōn chōrōn, elthein eis ta enkainia tēs eikonos, hēs estē se!" Dabouchodonosor ho basileus. kai synēchthēsan" hapantes kai ēlthon᾽" kai estēsan enōpion tēs eikonos. kai ho kēryx eboa en ischui" hymin legetai, laoi phylai glōssai, ē) an hōrą akousēte tēs phogēs «hēs salpingos, syringos te kai kitharas, sambykēs kai psaltēriou kaąǭ pantos genous) mousikzōn, piptontes proskynei TE tę̄ ei choni tę̄ chrysę̄" kai hos an mē pesōn proskynēsę̄, autę̄ tę̄ hōrs emblēthēsdtai eis tēn) kaminon (tou pyros tēn kaiomenēn".

'In the eighteenth year King Nebuchadnezzar made an image of gold; its height was sixty cubits and its breadth six cubits; and he set it up in the plain of Deira in the province of Babylon. And he sent to gather the consuls, the generals and the toparchs, the leaders and the princes and those in authority, and all the rulers of the provinces, to come to the dedication of the image which King Nebuchadnezzar had set up. And they were all gathered and came and stood before the image. And the herald cried aloud: To you it is commanded, peoples, tribes and tongues: at whatever hour you hear the sound of the trumpet, the pipe and the lyre, the sambuca and the psaltery and every kind of music, fall down and worship the golden image; and whoever does not fall down and worship shall in that very hour be cast into the furnace of burning fire.'

Dan 3:1 (quotation, high confidence) · Dan 3:2 (quotation, high confidence) · Dan 3:4 (quotation, high confidence) · Dan 3:6 (quotation, high confidence)

Notes and citation

Summary: The lemma of Daniel 3:1–6: Nebuchadnezzar's golden image and the command to worship it.

Quotation: Dan 3:1–6 (Theodotion, with 'in the eighteenth year' as in the LXX).

Notes on the original text

Digital text corrected (OCR slips; page number and running head): ὁ χτοκαιδεκέτου Δαβουχοδονόσορ → ὀκτωκαιδεκάτου Ναβουχοδονόσορ; εἰχκόγα m. → εἰκόνα χρυσῆν.; οι ὅ 72 ἹΠΠΟΑΥΤΟΥ → .

Cite (SBL): Hippolytus, Comm. Dan. 2.14 (Bonwetsch GCS 1:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-14). (abbreviation not yet checked)

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2.15Bonwetsch GCS 1:72

Χρόνου μὲν οὖν ἱκανοῦ διαδραμόντος καὶ ἐπιγενομένου ὀκτωκαιδεκάτου ἔτους, ὑπομνησθεὶς ὃ βασιλεὺς τοῦ ἐνυπνίου αὐτοῦ μἐποίησεν εἰκόνα χρυσῆν", ἧς τὸ μὲν ὕψος «πήχεων ἑξήκοντα" τὸ δὲ μεῦρος αὐτῆς πήχεων FE“. 3ἐπειδὴ γὰρ ὃ μακάριος Δανιὴλ ἐν τῷ συγκρῖναι αὐτὸν τὸ ἐνύπνιον ἀπεκρίθη τῷ βασιλεῖ λέγων „OU εἶ ἢ κεφαλὴ" τῆς εἰκόνος „N χρυσῆ", ἐν τούτῳ τῷ λόγῳ φυσιωθεὶς ὁ βασιλεὺς Ναβουχοδονόσορ καὶ τῇ καρδίᾳ ἐπαρθεὶς ἀντίτυπον ταύτης »εἰκόνα ἐποίησεν, ἵνα ὡς θεὸς ὑπὸ πάντων προσκυνηθῇ. ταύτην μὲν οὖν μεγέθει κατασκευάσας (ἔστησεν" (ἐν πεδίῳ Δεειρᾷ ἔν χώρᾳ Βαβυλῶνος". καὶ πέμψας μετεκαλέσατο τοὺς ὑπάτους καὶ τοὺς στρατηγοὺς καὶ τοὺς τοπάρχας" ,καὶ πάντας" «τοὺς ἐπ᾿ ἐξου(σιῶν" ἐλθιεῖν «εἰς τὰ ἐγκαίίνια τῆς εἰκ) όν(οὺς", «ἦς ἔσίτησεὺν (Ναβουχοδονόσορ) ὁ βασι(λεύς). "(εἶτα πάντων ἀννθρώπον (εἰς τὸ αὐτὸ συνω)χθίέντ᾽ ὧν καὶ τῶν ὀργ(άνων) ἐπὶ τὸ αὐτὸ .. ,πίπτοντες" .λαοὶ φυλ(αὶ γλῶσσαι προσεκύνουν τῇ εἰκόνι", τινὲς μὲν αὐτῶν τὸν βασιλέα φοβούμενοι, οἱ δὲ πάντες εἰδωλολάτραι γινόμενοι, ὑπήκουον τῷ ῥήματι τῷ ὑπὸ τοῦ βασιλέως προστεταγμένῳ.

Chronou men oun hikanou diadramontos kai epigenomenou oktōkaidekatou etous, hypomnēstheis ho basileus tou enypniou autou mepoiēsen eikona chrysēn", hēs to men hypsos «pēcheōn hexēkonta" to de meuros autēs pēcheōn FE“. 3epeidē gar ho makarios Daniēl en tǭ synkrinai auton to enypnion apekrithē tǭ basilei legōn „OU ei ē kephalē" tēs eikonos „N chrysē", en toutǭ tǭ logǭ physiōtheis ho basileus Nabouchodonosor kai tę̄ kardią epartheis antitypon tautēs »eikona epoiēsen, hina hōs theos hypo pantōn proskynēthę̄. tautēn men oun megethei kataskeuasas (estēsen" (en pediǭ Deeirą en chōrą Babylōnos". kai pempsas metekalesato tous hypatous kai tous stratēgous kai tous toparchas" ,kai pantas" «tous ep᾿ exou(siōn" elthiein «eis ta enkaiinia tēs eik) on(ous", «ēs esitēseun (Nabouchodonosor) ho basi(leus). "(eita pantōn annthrōpon (eis to auto synō)chthient᾽ hōn kai tōn org(anōn) epi to auto .. ,piptontes" .laoi phyl(ai glōssai prosekynoun tę̄ eikoni", tines men autōn ton basilea phoboumenoi, hoi de pantes eidōlolatrai ginomenoi, hypēkouon tǭ rhēmati tǭ hypo tou basileōs prostetagmenǭ.

When, then, a long time had passed and the eighteenth year had come, the king, remembering his dream, 'made an image of gold', whose height was 'sixty cubits' and its breadth six cubits. For since the blessed Daniel, in interpreting the dream, had answered the king, saying, 'You are the golden head' of the image, King Nebuchadnezzar, puffed up by this word and lifted up in heart, made an image as a counterpart to it, so that he might be worshipped by all as a god. Having made it of great size, 'he set it up in the plain of Deira in the province of Babylon'. And sending, he summoned the consuls, the generals and the toparchs, 'and all' 'those in authority', to come 'to the dedication of the image' 'which King (Nebuchadnezzar) had set up'. (Then, when all men had been gathered together) and the instruments in one place …, 'the peoples, tribes and tongues fell down and worshipped the image'; some of them fearing the king, but all becoming idolaters, they obeyed the word commanded by the king.

Dan 3:1 (quotation, high confidence) · Dan 2:38 (quotation, high confidence) · Dan 3:2 (quotation, high confidence) · Dan 3:7 (quotation, high confidence)

Notes and citation

Summary: Puffed up by being called the golden head, Nebuchadnezzar set up a golden image of himself to be worshipped, and all the peoples obeyed.

Quotations: Dan 3:1–7, 2:38. A word or two is lost in the OCR after 'in one place' ('…'). The bracketed words are Bonwetsch's restorations.

Notes on the original text

Digital text corrected (OCR slips; OCR χ for κ; section numeral and OCR slip): ὁκτωχαιδεκάτου → ὀκτωκαιδεκάτου; προσχυνηθῇ → προσκυνηθῇ; 1xal πέμψας → καὶ πέμψας.

Cite (SBL): Hippolytus, Comm. Dan. 2.15 (Bonwetsch GCS 1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-15). (abbreviation not yet checked)

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