Commentary on Daniel 2.16–2.31

Hippolytus of Rome · Commentary on Daniel · ca. 202-204 · Rome · 15 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 2

2.16Bonwetsch GCS 1:74

„Töre“ δὲ προσῆλθον τινὲς τῶν Χαλδαίων «καὶ διέβαλλον τοὺς ἰουδαίους τῷ βασιλεῖ" „oO βασιλεῦ ἔθηκας δόγμα, πάντα ἂνΑΔ A ’ - - »-»" \ θρώπον ὃς ἂν ἀχούσῃ τῆς φωνῆς τῆς σάλπιγγος, σύριγγός TE καὶ κιθάρας, σαμβύκης TE καὶ ψαλτηρίου καὶ συμφωνίας καὶ παντὸς γένους - \ \ \ ’, - ᾿ - - - μουσικῶν, καὶ μὴ πεσῶν προσκυνήσῃ τῇ εἴκονε τῇ χρυσῇ, ξμβληθῆναι αὐτὸν εἰς τὴ» κάμινον τοῦ πυρὸς τὴν καιομένην. εἰσὶ» δὲ ἄνδρες 2 " «Ὁ »" ἥρωες > or - ’ da Ιουδαῖοι, οὺς κατέστησας (Exl τὰ ἔργα τῆς χώρας Βαβυλῶνος, ᾿ X «>? 2 ς - Σεδράκ, Mıcaz καὶ “βδεναγώ, οἱ οὐχ ὑ)πήζχουσαν τῷ δόγματί σου, - ΜΝ Ἢ ’ < - ᾽ὔ - - u τοῖς θεοῖς 60V) οὐ {(λατρεύουσιν καὶ) τῇ εἰκόνε τῇ χρζυσῇ N ἔστησας) 2 - ’ , ς -“ > “ τ οὐ προσκυνοῦσιν. τότε ἀκούσας ὁ βασιλεὺς ἐν θυμῷ καὶ ὀργῇ εἶπεν > - > , . 2 \ » 2. = 4 A Αι Σ ἀχθῆναι AUTOVS, καὶ ἁποκχριθεὶς ἔφη" εἰ ἀληθῶς, ZMedgax, ΜΜισὰκ καὶ ᾿Αβδεναγώ, τοῖς θεοῖς μου οὐ λατρδύετε καὶ τῇ εἰκόνι τῇ χρυσῇ ἢ > » - 3 € νυν > , ἔστησα οὐ προσχυνεῖτε; νῦν οὐ» εἰ ἔχετε ἑτοίμως, (ἵνα) ὡς ἂν ἀκούσητε τῆς φωνῆς τῆς σάλπιγγος, σύριγγός TE καὶ κιθάρας, σαμβύκης TE καὶ ψαλτηρίου καὶ παντὸς γένους μουσικῶν, πεσόντες προσκυγήΖ- - - x ΄ 2 « = © σητε τῇ εἰκόνι τῇ χρυσῇ El δὲ μή, ἐν αὐτῇ τῇ MOC« ἐμβληθήσεσθε εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην, καὶ τίς ἐστιν θεὸς ὃς ἐξελεῖται ὑμᾶς ἐκ τῶν χειρῶν μου";

„Tore“ de prosēlthon tines tōn Chaldaiōn «kai dieballon tous ioudaious tǭ basilei" „oO basileu ethēkas dogma, panta anAD A ’ - - »-»" \ thrōpon hos an achousę̄ tēs phōnēs tēs salpingos, syringos TE kai kitharas, sambykēs TE kai psaltēriou kai symphōnias kai pantos genous - \ \ \ ’, - ᾿ - - - mousikōn, kai mē pesōn proskynēsę̄ tę̄ eikone tę̄ chrysę̄, xmblēthēnai auton eis tē» kaminon tou pyros tēn kaiomenēn. eisi» de andres 2 " «Ho »" hērōes > or - ’ da Ioudaioi, ous katestēsas (Exl ta erga tēs chōras Babylōnos, ᾿ X «>? 2 s - Sedrak, Mıcaz kai “bdenagō, hoi ouch hy)pēzchousan tǭ dogmati sou, - MN Ē ’ < - ᾽y - - u tois theois 60V) ou {(latreuousin kai) tę̄ eikone tę̄ chrzysę̄ N estēsas) 2 - ’ , s -“ > “ t ou proskynousin. tote akousas ho basileus en thymǭ kai orgę̄ eipen > - > , . 2 \ » 2. = 4 A Ai S achthēnai AUTOVS, kai hapokchritheis ephē" ei alēthōs, ZMedgax, MMisak kai ᾿Abdenagō, tois theois mou ou latrdyete kai tę̄ eikoni tę̄ chrysę̄ ē > » - 3 € nyn > , estēsa ou proschyneite? nyn ou» ei echete hetoimōs, (hina) hōs an akousēte tēs phōnēs tēs salpingos, syringos TE kai kitharas, sambykēs TE kai psaltēriou kai pantos genous mousikōn, pesontes proskygēZ- - - x ΄ 2 « = © sēte tę̄ eikoni tę̄ chrysę̄ El de mē, en autę̄ tę̄ MOC« emblēthēsesthe eis tēn kaminon tou pyros tēn kaiomenēn, kai tis estin theos hos exeleitai hymas ek tōn cheirōn mou"?

'Then' some of the Chaldeans came forward 'and accused the Jews to the king: O king, you have made a decree that every man who hears the sound of the trumpet, the pipe and the lyre, the sambuca and the psaltery and the symphony and every kind of music, and does not fall down and worship the golden image, shall be cast into the furnace of burning fire. There are certain Jewish men whom you set over the affairs of the province of Babylon, Shadrach, Meshach and Abednego, who have not obeyed your decree; they do not serve your gods, and they do not worship the golden image which you set up. Then the king, hearing this, in wrath and anger ordered them to be brought, and answering he said: Is it true, Shadrach, Meshach and Abednego, that you do not serve my gods and do not worship the golden image which I set up? Now then, if you are ready, as soon as 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. But if not, in that very hour you shall be cast into the furnace of burning fire; and who is the god who will deliver you out of my hands?'

Dan 3:8 (quotation, high confidence) · Dan 3:12 (quotation, high confidence) · Dan 3:14 (quotation, high confidence) · Dan 3:15 (quotation, high confidence)

Notes and citation

Summary: The lemma of Daniel 3:8–15: the Chaldeans accuse the three youths, and the king threatens them with the furnace.

Quotation: Dan 3:8–15 (Theodotion). The OCR is broken by many stray marks; the text of the quotation is clear.

Notes on the original text

Digital text corrected (OCR noise): γσρ 2 - → .

Cite (SBL): Hippolytus, Comm. Dan. 2.16 (Bonwetsch GCS 1:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-16). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-16) · Report an error

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.

2.17Bonwetsch GCS 1:74

δες ἀνθρώπου βασιλέως τυραννοῦντος ἀπειλὴν μὴ ἐγνο»κότος τὸν εἰπόντα" (.. „UN φοβεῖσθε ἀπὸ τῶν) ἀποκζ(τεννόντων TO - ἊΝ 2 », . σῶμα, τὴν (δὲ ψυχὴν μὴ δυναμένω)ν (ἀποκτεῖναι φο)βήθῴητε ὁδὲ U@22opv TOP) δυνάμενζον καὶ WU)AHP καὶ σῶμα (ἀπολέσαι ἐν γεέννῃ. Ξτούτους τοὺς λόγους μὴ καταπτήξαντες οἱ παῖδες ιἀπεκρίθησαν" "λέγοντες" οὐ χρείαν ἔχομεν ἡμεῖς περὶ τοῦ ῥήματος τούτου ἀποκχριOval σοι. ἔστιν γὰρ θεὸς (ἐν οὐρανοῖς), ᾧ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, δύσεται ἡμᾶς" καὶ ἐὰν μή, γνωστὸν ἔστω βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι τῇ χρυσῇ ἡ ἔστησας οὐ προσκυνοῦμεν."

des anthrōpou basileōs tyrannountos apeilēn mē egno»kotos ton eiponta" (.. „UN phobeisthe apo tōn) apokz(tennontōn TO - AN 2 », . sōma, tēn (de psychēn mē dynamenō)n (apokteinai pho)bēthǭēte hode U@22opv TOP) dynamenzon kai WU)AHP kai sōma (apolesai en geennę̄. Xtoutous tous logous mē kataptēxantes hoi paides iapekrithēsan" "legontes" ou chreian echomen hēmeis peri tou rhēmatos toutou apokchriOval soi. estin gar theos (en ouranois), hǭ hēmeis latreuomen, dynatos exelesthai hēmas ek tēs kaminou tou pyros tēs kaiomenēs kai ek tōn cheirōn sou, basileu, dysetai hēmas" kai ean mē, gnōston estō basileu, hoti tois theois sou ou latreuomen kai tę̄ eikoni tę̄ chrysę̄ hē estēsas ou proskynoumen."

See the threat of a man, a king playing the tyrant, who did not know him who said: '(Do not fear those) who kill the body (but cannot kill the soul; but fear rather him) who can destroy both soul and body in Gehenna.' Not cowering at these words, the youths 'answered, saying: We have no need to answer you concerning this matter. For there is a God (in heaven) whom we serve, able to deliver us from the furnace of burning fire, and he will rescue us from your hands, O king. But if not, be it known to you, O king, that we do not serve your gods and do not worship the golden image which you set up.'

Matt 10:28 (quotation, high confidence) · Dan 3:16 (quotation, high confidence) · Dan 3:17 (quotation, high confidence) · Dan 3:18 (quotation, high confidence)

Notes and citation

Summary: The tyrant's threat set against Christ's word about whom to fear, and the youths' answer (Dan 3:16–18).

Quotations: Matt 10:28 (partly restored by Bonwetsch from the damaged manuscript); Dan 3:16–18 (Theodotion).

Notes on the original text

Digital text corrected (OCR χ for κ; page number and running head): ὅ 16 ἹΠΠΟΔΛΥΤΟΥ → ; ἀπεχρίθησαν → ἀπεκρίθησαν; εἰχόνι → εἰκόνι.

Topics: Martyrdom

Cite (SBL): Hippolytus, Comm. Dan. 2.17 (Bonwetsch GCS 1:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-17). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-17) · Report an error

2.18Bonwetsch GCS 1:76

ἸΙδέ, τρεῖς παῖδες ὑπόδειγμα πᾶσιν ἀνθρώποις πιστοῖς γενάμενοι, οἵτινες οὐκ ὄχλον σατραπῶν ἐφοβήθησαν οὐδὲ τὰ τοῦ βασιλέως δηματα ἀκούσ C ἢ με}Ὸ» εἰδότες ἔπτηξαν, ἀλλὰ πάντον ἀνθρώπων καὶ ὁλου τοῦ κόσμου κατεφρόνησαν, τὸν φόβον τοῦ θεοῦ μόνον πρὸ ὀφθαλμῶν ἐσχηκότες. ἐτούτους Δανιήλ, μακρόθεν ἑστος καὶ σιωπῶν, θαρρεῖν [αὐτοὺς] ἐδίδασκεν, μειδιῶν (μὲν) πρὸς αὐτούς, καίρων δὲ καὶ αὐτὸς ἐπὶ τῇ τούὅτων μαρτυρίᾳ, ἐνορῶν τρεῖς παῖδας μέλλοντας κατὰ τοῦ διαβόλου στεφανοῖσθαι, μὴ τέχνῃ τούτους μουσικῇ ἀπατηθέντας, μηδὲ ἡδονὴ ὀργάνων δουλωθέντας, μηδὲ πλάνῃ Βαβυλωνίων ἀπαχθέντας, μηδὲ δόγματι βασιλέως ὑποταγέντας, μηδὲ σφυρηλάτῳ εἰκόνι χρυσῇ γόνατα κλίναντας. ὁ τρεῖς οὗτοι πιστοὶ μάρτυρες ἐν Βαβυλῶνι εὑρεθέντες, Una δι᾿ αὐτῶν ὁ θεὸς δοξασθῇ καὶ N αβουχοδονόσορ καταισχυνθῆ καὶ Βαβυλωνίων τὰ εἴδωλα μηδὲν ὄντα φανῇ.

IIde, treis paides hypodeigma pasin anthrōpois pistois genamenoi, hoitines ouk ochlon satrapōn ephobēthēsan oude ta tou basileōs dēmata akous C ē me}O» eidotes eptēxan, alla panton anthrōpōn kai holou tou kosmou katephronēsan, ton phobon tou theou monon pro ophthalmōn eschēkotes. etoutous Daniēl, makrothen hestos kai siōpōn, tharrein [autous] edidasken, meidiōn (men) pros autous, kairōn de kai autos epi tę̄ touotōn martyrią, enorōn treis paidas mellontas kata tou diabolou stephanoisthai, mē technę̄ toutous mousikę̄ apatēthentas, mēde hēdonē organōn doulōthentas, mēde planę̄ Babylōniōn apachthentas, mēde dogmati basileōs hypotagentas, mēde sphyrēlatǭ eikoni chrysę̄ gonata klinantas. ho treis houtoi pistoi martyres en Babylōni heurethentes, Una di᾿ autōn ho theos doxasthę̄ kai N abouchodonosor kataischynthē kai Babylōniōn ta eidōla mēden onta phanę̄.

Behold, three youths who became an example to all faithful men: they did not fear the crowd of satraps, nor did they cower on hearing the king's words …, but they despised all men and the whole world, having only the fear of God before their eyes. Daniel, standing at a distance and silent, taught them to take courage, smiling at them and himself rejoicing at their witness, as he saw three youths about to be crowned against the devil: not deceived by the art of music, nor enslaved by the pleasure of instruments, nor led astray by the error of the Babylonians, nor subjected to the king's decree, nor bending the knee to a hammered golden image. These three were found faithful martyrs in Babylon, so that through them God might be glorified, Nebuchadnezzar put to shame, and the idols of the Babylonians shown to be nothing.

Dan 3:18 (allusion, high confidence)

Notes and citation

Summary: The three youths as an example to all believers, encouraged by Daniel's silent presence, faithful martyrs who put the king and his idols to shame.

A few letters are lost in the OCR after 'the king's words' ('…').

Notes on the original text

Digital text corrected (OCR noise and running head; OCR χ for κ): μαχρόθεν → μακρόθεν; τῶν σ᾽ ἹΠΠΟΛΥΤΟῪ → .

Topics: Martyrdom

Cite (SBL): Hippolytus, Comm. Dan. 2.18 (Bonwetsch GCS 1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-18). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-18) · Report an error

2.19Bonwetsch GCS 1:78

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

[19] Someone dares to say (declare), and does not agree, saying that the word spoken by the prophets was not written about these men. For what need was there for the prophet to say, 'I will remember Rahab and Babylon', if he had not foreseen in the Spirit the mystery that was then being accomplished? For these youths, seeing then all men worshipping the image and doing the king's command, said in their mind: 'Not in vain was this written, brothers, but surely about us, so that it might be fulfilled now too. For see, it has now come to pass, and our whole race is captive and in slavery to the Babylonians. Nebuchadnezzar has risen against us like a great devil, and having made a golden image he commands us to serve idols. Let us endure faithfully until death, so that we may not put to shame our teacher Moses! Let us not allow our race to become a laughing-stock! Let us three overcome the whole power of Babylon! "The Lord will rescue" us from the hands of the king, as he rescued our father "from the hand of Pharaoh". Let us remember what happened long ago in the land of Egypt: how "the sea", struck with the rod, was divided; and "the Jordan" turned back; and the faithful "Rahab", who happened to be in the city of Jericho, was saved from death by the sword. Now too it can happen, and he can easily quench the flames of the furnace. If he threatens us with death by the sword, let us endure it! If he gives (us) to the wild beasts, let us not be afraid! … so that the rabble of the Babylonians may not overcome our faith.' And urging one another on like brave (enduring) athletes, the three young boys (youths) were led forward by the Spirit, contending with countless unbelieving men. [20] But someone says: 'You speak boldly about this.' Learn, man, what happened under Antiochus! When 'seven brothers had been seized together with their mother', they were tortured 'with scourges and whips', and 'one of them' answered and 'said: Why do you delay?' — ask (and) hear — 'for we are ready to die rather than transgress the laws of our fathers. Enraged' at this, 'the king ordered pans and cauldrons to be heated'; and when this had been done, the king 'ordered' that the one who had boldly been their 'spokesman' should have 'his tongue cut out, and that they should scalp him and cut off his hands and feet', and roast him 'alive' in the pan. 'And while the other brothers looked on', and 'as the vapour of the pan rose up, they encouraged one another', 'speaking' in their fathers' tongue: 'The Lord God looks on and in truth is comforted in us, as the song spoken by Moses also says: And he will be comforted in his servants.' [21] Do you see how the Spirit of the Father teaches the martyrs to be instructed, urging and comforting them, so that they despise this death and strive for what is better? For if anyone is without a share in the Holy Spirit, he struggles in fear; in anxiety he hides himself, dreads this death of short duration, trembles at the sword and does not endure the torment; and having this world before his eyes, he cares for the things 'of life', longs for his wife, loves his children and seeks this world's wealth. Such a one, having no heavenly power at all, will easily be lost. Every man who comes to the Word must therefore hear what the heavenly King and Ruler commands: 'Whoever does not take up his cross and follow me is not worthy of me', and 'whoever does not renounce all his possessions cannot be my disciple.'

Ps 87:4 (86:4 LXX) (quotation, high confidence) · Dan 3:17 (quotation, medium confidence) · Exod 14:16 (allusion, high confidence) · Josh 3:16 (allusion, high confidence) · Josh 6:25 (allusion, high confidence) · Deut 32:36 (quotation, high confidence) · Luke 8:14 (allusion, medium confidence) · Matt 10:38 (quotation, high confidence) · Luke 14:33 (quotation, high confidence)

Notes and citation

Summary: The youths encourage one another from Israel's history to endure; the Maccabean martyrs are adduced; only those who share the Spirit can despise death and follow Christ.

Translated from N. Bonwetsch's German translation of the Old Slavonic. This staged unit holds Bonwetsch's chapters 19–21 (the numerals XX and XXI are visible in the OCR). The Greek of chapters 20 and 21 is staged separately (2.20, 2.21), so the units overlap. Lines of Bonwetsch's apparatus that leaked into the staged German are omitted, and a few words lost in the OCR are marked '…'. Quotations: Ps 87:4 (LXX 86:4); Dan 3:17; Exod 18:10; Exod 14:16–21; Josh 3:16; Josh 6:25; 2 Macc 7:1–6; Deut 32:36; Luke 8:14; Matt 10:38 (16:24); Luke 14:33.

Extrabiblical texts: 2 Macc 7:1-6 (2 Maccabees [in RC, EO canons]; quotation)

Topics: Martyrdom, Persecution

Cite (SBL): Hippolytus, Comm. Dan. 2.19 (Bonwetsch GCS 1:78; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-19). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-19) · Report an error

2.20Bonwetsch GCS 1:80

ἀλλ᾽ ἐρεῖ τις᾽ ταῦτα πιθανολογεῖς:. διδάχθητι, ἄνθρωπε, τὰ ἐπὶ ᾿Αντιόχου συμβάντα. θήνίκα (ἑπτὰ) ἀδελφοὶ (ἅμα τῇ μητρὶ" συλληφ(θέν)τε(ς) μάστιξιν καὶ (νευγρ(αῖς" ἐγτύπτοντο, „Eis (αὐτῶν" ἀπ)οκ(ρυ)θεὶς (ς(ἔφη" TIL μέλλεις (ἐρωτ)ᾶν ..., ἕτοιμοι {γὰρ ἀποθυνήσκειν ἐσμέν, (ἢ) παραβαίνειν τοὺς πατρῴους νίμους. ᾿ἔχθυμος δὲ" ἐπὶ τούτῳ γενόμενος ὃ βασιλεὺς ἐκέλευσεν τήγανα καὶ λέβητας ἐκπυροῦσθαι" παραχρῆμα", καὶ «τὸν γενόμενον αὐτῶν προήγορον ἐκέλευσεν γλωσσοτομεῖσθαι καὶ περισκυθίσαντας ἀκρωτηριάζειν, τῶν de λοιπῶν ἀδελφῶν" ,ἐνορώντων“" καὶ ,»τῆς ἀτμίδος τοῦ τηγάνου ἐφ᾽ ἱκανὸν διαδιδούσης παρεκάλουν ἀλλήλους" τῇ πατρούᾳ φωνῇ ..λέγοντες κύριος ὁ θεὸς ἐφορῷ καὶ ταῖς ἀληθείαις ἐφ᾽ ἡμῖν παρακαλεῖται καθάπερ (die) τῆς [δια] (κατὰ) πρόσωπον λελαλημένης ῳὠδῆς διεσάφησεν πάλαι Μωυσῆς λέγων" καὶ ἐπὶ τοῖς δούλοις αὐτοῦ παρακληθήσεται".

all᾽ erei tis᾽ tauta pithanologeis:. didachthēti, anthrōpe, ta epi ᾿Antiochou symbanta. thēnika (hepta) adelphoi (hama tę̄ mētri" syllēph(then)te(s) mastixin kai (neugr(ais" egtyptonto, „Eis (autōn" ap)ok(ry)theis (s(ephē" TIL melleis (erōt)an ..., hetoimoi {gar apothynēskein esmen, (ē) parabainein tous patrǭous nimous. ᾿echthymos de" epi toutǭ genomenos ho basileus ekeleusen tēgana kai lebētas ekpyrousthai" parachrēma", kai «ton genomenon autōn proēgoron ekeleusen glōssotomeisthai kai periskythisantas akrōtēriazein, tōn de loipōn adelphōn" ,enorōntōn“" kai ,»tēs atmidos tou tēganou eph᾽ hikanon diadidousēs parekaloun allēlous" tę̄ patrouą phōnę̄ ..legontes kyrios ho theos ephorǭ kai tais alētheiais eph᾽ hēmin parakaleitai kathaper (die) tēs [dia] (kata) prosōpon lelalēmenēs ǭōdēs diesaphēsen palai Mōysēs legōn" kai epi tois doulois autou paraklēthēsetai".

But someone will say: 'You are talking plausibly.' Learn, man, what happened under Antiochus. When (seven) brothers, (together with their mother), were seized and beaten with whips and thongs, 'one (of them) answered and (said): What do you mean to ask …? For we are ready to die (rather than) transgress the laws of our fathers.' The king, becoming furious at this, ordered pans and cauldrons to be heated at once; and he ordered the one who had become their spokesman to have his tongue cut out and, after scalping him, to be mutilated; 'and while the rest of the brothers' 'looked on', and 'the vapour of the pan spread far, they encouraged one another' in their fathers' tongue, 'saying: The Lord God looks on and in truth has compassion on us, as Moses made plain long ago in the song spoken against the people's face, saying: And he will have compassion on his servants.'

Deut 32:36 (quotation, high confidence)

Notes and citation

Summary: The Maccabean martyrs under Antiochus as an earlier example of the same faithfulness.

Quotations: 2 Macc 7:1–6; Deut 32:36. The Greek παρακαλεῖται means both 'is comforted' and 'has compassion'. A word is lost in the OCR after 'to ask' ('…'). The Slavonic of this chapter is also staged, within 2.19.

Notes on the original text

Digital text corrected (OCR slip; chapter numeral and OCR slip; section numeral and OCR slip): A272 ἐρεῖ → ἀλλ᾽ ἐρεῖ; 2διόάχθητι → διδάχθητι; ἀκρωτηριάξειν → ἀκρωτηριάζειν.

Extrabiblical texts: 2 Macc 7:1-6 (2 Maccabees [in RC, EO canons]; quotation)

Topics: Martyrdom

Cite (SBL): Hippolytus, Comm. Dan. 2.20 (Bonwetsch GCS 1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-20). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-20) · Report an error

2.21Bonwetsch GCS 1:80

Ὁρᾷς πῶς τὸ πνεῦμα τοῦ πατρὸς μελετᾶν τοὺς μάρτυρας (διδάσκει .. παραμυθούμενον κατο) φρονεῖν μὲν) τοῦ (θ)ανζ(άτου τούτου, σπεύ)δειν δὲ ἐπζουράνια). 3ἐὰν γάρ τις (χωρὶς ἁγίου, πνεύματος ἢ, οὗτος (δειλιῶν ἀγωνιᾷ καὶ φοβούμενος κρύβεται καὶ τὸν προσκαιρον θάνατον εὐλαβεῖται καὶ μάχαιραν καταπτήσσει καὶ κόλασιν οὐχ ὑπομένει, τὸν κόσμον τοῦτον πρὸ ὀφθαλμῶν ἔχει, τὰ, τοῦ βίου" μεριμνᾷ, τὴν γυναῖχα προτιμᾷ καὶ ἴδια τέκνα ἀγαπᾷ καὶ πλοῦτον κτημάτων ἐπιζητεῖ: ὁ τοιοῦτος δύναμιν ἐπουράνιον μὴ κεκτημένος εὐχερῶς ἀπόλλυται. 3Ξδεῖ οὖν πάντα ἄνθρωπον τῷ λόγῳ προσιόντα ἀκούειν, τί πρζοστ)άσσει ὁ ἐπουράνιος βασιλεὺς καὶ δεσπότης" ,(ὃς ἂν μὴ ἄρῃ τὸν σταυρὸν αἰτοῦ καὶ ἀκολουθήσῃ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος" καὶ (ὃς μὴ ἀποτάξηται πᾶσιν τοῖς ὑπάρχουσιν αὐτῷ, οὐ δύναται εἶναι μου μαθητής". ΧΧΙΠΙ. Οὕτως οὖν καὶ (τότε) οἱ τρεῖς παῖδες ἐν Βα (βυλῶνιε μαθηταὶ τοῦ λόγου ὄντες (ἀπεχρίθησαν".. «τῷ βασιλεῖ ,,λέγοντες" «οὐ χρείαν ἔχομεν ἡμεῖς περὶ τοῦ ῥήματος τούτου ἀποχριθῆναί σοι". 3 Δανιὴλ δὲ ἀκούσας τῶν ῥηλμάτω» τούτων ἐπήνεσεν. Sol δὲ πάλιν" ,ἔστιν»" υθεός", «αἱ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, δύσεται ἡμᾶς“. 16 δὲ μακάριος Δανιήλ, ἅτε προφήτης ὑπάρχων καὶ προβλέπων τὸ μέλλον, ἐπένευσεν ὡς ἀληθῶς ἔσται τοῦτο τὸ ὑπ᾽ αὐτῶν λελαλημένον, καὶ (οἱ παῖδες) ἵνα ἐνδείξονται τῷ βασιλεῖ τὸ τῆς πίστεως ἀνυπέρβλητον προσέθηκαν λέγοντες" ,καὶ ἐὰν μή, γνωστὸν ἔστω σοι, βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι τῇ χρυσῇ N ἔστησας οὐ προσκυνοῦμεν". "ὧν πάλιν ἀκούσας ὃ μακάριος Δανιὴλ τὴν τρίτην φωνήν, θαυμάσας τούτους ὡς καλοὺς ἀθλητὰς τῇ πίοϊτει ἐστεφάνοσεν.

Horąs pōs to pneuma tou patros meletan tous martyras (didaskei .. paramythoumenon kato) phronein men) tou (th)anz(atou toutou, speu)dein de epzourania). 3ean gar tis (chōris hagiou, pneumatos ē, houtos (deiliōn agōnią kai phoboumenos krybetai kai ton proskairon thanaton eulabeitai kai machairan kataptēssei kai kolasin ouch hypomenei, ton kosmon touton pro ophthalmōn echei, ta, tou biou" merimną, tēn gynaicha protimą kai idia tekna agapą kai plouton ktēmatōn epizētei: ho toioutos dynamin epouranion mē kektēmenos eucherōs apollytai. 3Xdei oun panta anthrōpon tǭ logǭ prosionta akouein, ti przost)assei ho epouranios basileus kai despotēs" ,(hos an mē arę̄ ton stauron aitou kai akolouthēsę̄ opisō mou, ouk estin mou axios" kai (hos mē apotaxētai pasin tois hyparchousin autǭ, ou dynatai einai mou mathētēs". ChChIPI. Houtōs oun kai (tote) hoi treis paides en Ba (bylōnie mathētai tou logou ontes (apechrithēsan".. «tǭ basilei ,,legontes" «ou chreian echomen hēmeis peri tou rhēmatos toutou apochrithēnai soi". 3 Daniēl de akousas tōn rhēlmatō» toutōn epēnesen. Sol de palin" ,estin»" ytheos", «hai hēmeis latreuomen, dynatos exelesthai hēmas ek tēs kaminou tou pyros tēs kaiomenēs kai ek tōn cheirōn sou, basileu, dysetai hēmas“. 16 de makarios Daniēl, hate prophētēs hyparchōn kai problepōn to mellon, epeneusen hōs alēthōs estai touto to hyp᾽ autōn lelalēmenon, kai (hoi paides) hina endeixontai tǭ basilei to tēs pisteōs anyperblēton prosethēkan legontes" ,kai ean mē, gnōston estō soi, basileu, hoti tois theois sou ou latreuomen kai tę̄ eikoni tę̄ chrysę̄ N estēsas ou proskynoumen". "hōn palin akousas ho makarios Daniēl tēn tritēn phōnēn, thaumasas toutous hōs kalous athlētas tę̄ pioïtei estephanosen.

[21] Do you see how the Spirit of the Father (teaches) the martyrs to practise …, (persuading and comforting them to despise) this death and to hasten toward the heavenly things? For if anyone is (without the Holy Spirit), he struggles in cowardice, hides in fear, dreads the passing death, cowers before the sword and does not endure punishment; he has this world before his eyes, cares for the things 'of life', puts his wife first, loves his own children, and seeks a wealth of possessions. Such a one, not possessing heavenly power, easily perishes. Every man, then, who comes to the Word must hear what the heavenly King and Master commands: '(Whoever) does not take up his cross and follow after me is not worthy of me', and '(whoever) does not renounce all that he has cannot be my disciple.' [22] So, then, (at that time) the three youths in Babylon, being disciples of the Word, 'answered' the king, 'saying': 'We have no need to answer you concerning this matter.' And Daniel, hearing these words, approved. And again they (said): 'There is a God whom we serve, able to deliver us from the furnace of burning fire, and he will rescue us from your hands, O king.' And the blessed Daniel, being a prophet and foreseeing the future, nodded assent that what they had said would truly come to pass; and (the youths), to show the king how unsurpassable their faith was, added: 'And if not, be it known to you, O king, that we do not serve your gods and do not worship the golden image which you set up.' Hearing again this third utterance, the blessed Daniel marvelled at them and crowned them as noble athletes in the faith.

Luke 8:14 (allusion, medium confidence) · Matt 10:38 (quotation, high confidence) · Luke 14:33 (quotation, high confidence) · Dan 3:16 (quotation, high confidence) · Dan 3:17 (quotation, high confidence) · Dan 3:18 (quotation, high confidence)

Notes and citation

Summary: Only those who share the Spirit can despise death; the youths, disciples of the Word, give their threefold answer and Daniel crowns them as athletes of faith.

This staged unit holds the Greek of Bonwetsch's chapters 21 and 22 (the numeral of 22 is visible in the OCR); marked [21], [22]. The Slavonic of chapter 21 is also staged, within 2.19. The opening is damaged ('…'); the words in round brackets are Bonwetsch's restorations from the Slavonic. A long block of Bonwetsch's apparatus that leaked into the text is removed by a logged correction. Quotations: Luke 8:14; Matt 10:38 (16:24); Luke 14:33; Dan 3:16–18.

Notes on the original text

Digital text corrected (OCR noise, page number and running head; OCR χ for κ; leaked apparatus, running heads and page numbers): ] οι [σ4] ει 89 ἹΠΠΟΛΎΤΟΥ (δ δάζσκει → (διδάσκει; κεχτημένος → κεκτημένος; fangen μένας τὸ, Z. 8 μενον καταγγ. (9 Buchst. <) δι(δάγσκει πεῖθον (παρακαλοῦν) αὐτοὺς καὶ παραμυθού(μενον) [vgl. II, 7, 8] möchte ich mit S ergänzen θανάτου) δανι ?A, 10 Buchst. < alsdann 2 ἐπ.] χρείττονα S ᾿Βὰν A γὰρ τις (< 10 Buchst.) A 8 ἦ οντος A δειλιῶν mit S κ- τοῦτον τὸν 8] 4 προσχαιρον A χαταπίσει (SO) A 5 καὶ τὸν S τούτον A δφθαλμῶν A 6 ἔδια <S πλούτον A 7 κτημ! τοῦτον S ἐπὶζητεῖ A τοιούτος A ἐπ οὐρίνιον A un) μηδεμίαν S oder μηδαμῶς 8 εὐχερῶς) so richtig Mend, vgl. 5. 92, 2: εὐχαιρῶς A τῷ] τὸν A πρὸσ ἐόντα Α 19 προστάσσει ich mit S: πράσσει A 10 ἄρῃ] vgl. Matth. 16, 24 στρον A ἀκολουθήσει A: ἀκολουθεῖ Matth. ὁπίσω A [11 μὴ ἀπὸτάξηται ΔΑ: οὐχ ἀποτάσσεται Luk, ἑαυτοῦ ὑπάρχ. Luk. 12 μαθητῆς Δ 18 τότε + S Βαβυλ! Z. 1—7 Bl. oder ὑπάρχοντες nach ἀπέκχρ. liest w. e. sch. εἰς τοῦτον τὸν δρισμὸν S 16 ματων A &rn..veı w.e. sch. A πάλιν] „sprachen“ +S 17 θεός] ἐν οὐρανοῖς + SD λατρεύωμεν hier immer A 18 ἐκ τῆς χειρὸς W.e. sch. S βασιλεὺ A 19 Ὅ δὲ A 20 ἐπένευσεν) „erkannte“ (ἐνενόησεν) S τούτω τῷ ὕπ A Q1 οἱ παῖδες +8 ἵψα «-- 81 ἐνδείξονται A τῶ τῆς A τὸ τ. πίστ. ἀνυπ. W. 6. sch. auch S 22 ἀνὑπέρκλητον A zul προσέθ. S πρὸσἔθηκαν A. ΕΙΣ ΤΟΝ AANIHA ΤΊ, 21. 22. 83 84 ἹΠΠΟΛΥΤΟῪ → .

Topics: Martyrdom

Cite (SBL): Hippolytus, Comm. Dan. 2.21 (Bonwetsch GCS 1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-21). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-21) · Report an error

2.23Bonwetsch GCS 1:84

Ἴδετε ἀσφάλειαν λόγων δι᾽ ἑνὸς στόματος λαλουμένων, ἵνα ἐν μηδενὶ δήματι πταίσωσι». 2τοῦ γὰρ βασιλέος ἀπειλησαμένου καὶ εἰπόντος διὰ τί, τοῖς θεοῖς μου οὐ λατρεύετε καὶ τῇ εἰκόνι τῇ χρυσῇ ἣν ἔστησα οὐ προσκυνεῖτε"; ,ἀπεκρίθησαν". «οὐ χρείαν ἔχομεν ἡμεῖς περὶ τοῦ δήματος τούτου ἀποκριθῆναί σοι", μηδὲ ἄξιον αὐτὸν περὶ τοιούτου ἀπολογίας ἡγούμενοι. θἔπειτα τοῦ βασιλέως εἰπόντος" .ἐμβληθήσεσθε εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην, καὶ τίς ἐστιν θεός, ὃς" δυνήσεται δύσασθαι ὑμᾶς ἐκ χειρῶν μου"; ἀντέπεσαν τῷ ῥήματι τῷ ὑπὸ τοῦ βασιλέως λελαλημένῳ καὶ εἶπαν" ἔστιν", .θεός", ὦ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, ῥύσεται ἡμᾶς". 'τοῦ δὲ βασιλέως πάλιν εἰπόντος" νῦν οὖν εἰ ἑτοίμως ἔχετε, ὡς ἂν ἀκούσητε τῆς φωνῆς τῆς σάλπιγγος, σύριγγός τε καὶ κιθάρας, σαμβύκης TE καὶ ψαλτηρίου καὶ παντὸς γένους μουσικῶν, πεσόντες προσκυνήσατε τῇ εἰκόνι τῇ χρυσῇ", οἱ δὲ πρὸς αὐτόν" «γνωστὸν ἔστω σοι, βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι τῇ χρυσῇ 1) ἔστησας οὐ προσκυνοῦμεν".

Idete asphaleian logōn di᾽ henos stomatos laloumenōn, hina en mēdeni dēmati ptaisōsi». 2tou gar basileos apeilēsamenou kai eipontos dia ti, tois theois mou ou latreuete kai tę̄ eikoni tę̄ chrysę̄ hēn estēsa ou proskyneite"? ,apekrithēsan". «ou chreian echomen hēmeis peri tou dēmatos toutou apokrithēnai soi", mēde axion auton peri toioutou apologias hēgoumenoi. thepeita tou basileōs eipontos" .emblēthēsesthe eis tēn kaminon tou pyros tēn kaiomenēn, kai tis estin theos, hos" dynēsetai dysasthai hymas ek cheirōn mou"? antepesan tǭ rhēmati tǭ hypo tou basileōs lelalēmenǭ kai eipan" estin", .theos", ō hēmeis latreuomen, dynatos exelesthai hēmas ek tēs kaminou tou pyros tēs kaiomenēs kai ek tōn cheirōn sou, basileu, rhysetai hēmas". 'tou de basileōs palin eipontos" nyn oun ei hetoimōs echete, hōs an akousēte tēs phōnēs tēs salpingos, syringos te kai kitharas, sambykēs TE kai psaltēriou kai pantos genous mousikōn, pesontes proskynēsate tę̄ eikoni tę̄ chrysę̄", hoi de pros auton" «gnōston estō soi, basileu, hoti tois theois sou ou latreuomen kai tę̄ eikoni tę̄ chrysę̄ 1) estēsas ou proskynoumen".

See the steadfastness of words spoken with one mouth, so that they might not stumble in any word. For when the king threatened and said, 'Why do you not serve my gods and not worship the golden image which I set up?', 'they answered': 'We have no need to answer you concerning this matter', not considering him worthy of a defence on such a matter. Then, when the king said, 'You shall be cast into the furnace of burning fire; and who is the god who will be able to rescue you out of my hands?', they countered the word spoken by the king and said: 'There is a God whom we serve, able to deliver us from the furnace of burning fire, and he will rescue us from your hands, O king.' And when the king again said, 'Now then, if you are ready, as soon as 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', they said to him: 'Be it known to you, O king, that we do not serve your gods and do not worship the golden image which you set up.'

Dan 3:14 (quotation, high confidence) · Dan 3:15 (quotation, high confidence) · Dan 3:16 (quotation, high confidence) · Dan 3:17 (quotation, high confidence) · Dan 3:18 (quotation, high confidence)

Notes and citation

Summary: The youths' three answers set against the king's three demands, spoken as with one mouth.

Quotations: Dan 3:14–18. The same chapter is staged a second time from the Slavonic (2.23), which adds nothing; it was not translated there.

Notes on the original text

Digital text corrected (OCR slips; OCR χ for κ; manuscript folio number in text): εἰχόνι τῇ χρυσῇ ἡ ἔστησα → εἰκόνι τῇ χρυσῇ ἣν ἔστησα; χάμινον → κάμινον; φωνῆς 140% τῆς → φωνῆς τῆς.

Topics: Martyrdom

Cite (SBL): Hippolytus, Comm. Dan. 2.23 (Bonwetsch GCS 1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-23). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-23) · Report an error

2.24Bonwetsch GCS 1:84

Τρία γὰρ αὐτοῖς δι᾿ ἑνὸς λόγου προέθετο ὁ βασιλεὺς δήματα εἷς περὶ τῶν τριῶν βραβείων ἀγωνιζομένοις, ἵνα κἂν ἑνὶ δήματι παγιδεύσας τούτους πτερνίσῃ. 2οἱ δὲ πρὸς τὰ τρία γενναίως ἀπεκρίθησαν ἐν μηδενὶ ἡττηθῆναι βουλόμενοι. ὅτὸ μὲν γὰρ πρῶτον ἐξουθένησαν τὸ ῥῆμα τοῦ βασιλέως, ἐνδεικνύμενοι, ὅτε μηδὲ λόγου τινὸς ἄξιον εἴη τὸ εἴδολον τὸ ὑπ᾽ αὐτοῦ προσκυνούμενον. τὸ δὲ δεύτερον ἐδίδαξαν τὸν βασιλέα τίρα δεῖ φοβεῖσθαι καὶ προσκυνεῖν, λέγοντες" ἔστιν" εθεός", «ἡ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσιί(θαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης". ὅτὸ δὲ τρίτον τὴν) ἑαφ τῶν πίστιν {δειχνύναι ἡθέληγσαν καὶ εζ(παν" (γνωστὸν ἔδστω σοις, βασιλεῦ», ὅτι τοῖς (θ)εοῖς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι τῇ χρυσῇ N ἔστησας οὐ προσκυνοῦμεν“. θτοῦτο γάρ ἐστιν, ὁ ἠσφαλίσαντο διὰ TOT δητοῦ, μήποτε ἐμβληθέντων αὐτῶν ἐν τῇ καμίνῳ καὶ κατακαυθέντων καυχήσωνται οἱ Χαλδαῖοι καὶ πλαλήσωσιν τὸν βασιλέα λέγοντες" μὴ λυποῦ, βασιλεῦ, ἐνίκησας καὶ ἔλαβες βραβεῖον κατ᾽ αὐτῶν" ἔχραζον γὰρ ἐν τῷ πιρὶ καιόμενοι καὶ ἔλεγον" ἐρωτῶμεν, κύριε βασιλεῦ, ποιοῦμεν τὰ ὑπό σου κελευόμενα, προσκυνοῦμεν τὴν εἰκόνα. να οὖν καὶ μετὰ θάνατον πιστοὶ μάρτυρες κληθῶσιν, κατὰ πάντα τρόπον SAUTOUG ἡσφαλίσαντο, ὁπωσζοῦν τινὰ παρέχειν) ἀφορμὴν τῷ διαβόλῳ μὴ θέλοντες. “πᾶσαν γὰρ τὴν ἐξουσίαν καὶ τὴν (δόξαν ἀπέδωκαν τῷ θεῷ πιστείοντες, ὅτε, δυνατός" ἔστιν ,(ἐξελέσγθαι"" ἐὰν" δὲ „un“ βθούληταῖδ. ἡμεῖς μίἄλλον» ἡδέζως ἀπο)θνήσκομεν, CH ποιδοῦμεν τὰ ὑπό σου προσ(τε)ταγμένα.

Tria gar autois di᾿ henos logou proetheto ho basileus dēmata heis peri tōn triōn brabeiōn agōnizomenois, hina kan heni dēmati pagideusas toutous pternisę̄. 2hoi de pros ta tria gennaiōs apekrithēsan en mēdeni hēttēthēnai boulomenoi. hoto men gar prōton exouthenēsan to rhēma tou basileōs, endeiknymenoi, hote mēde logou tinos axion eiē to eidolon to hyp᾽ autou proskynoumenon. to de deuteron edidaxan ton basilea tira dei phobeisthai kai proskynein, legontes" estin" etheos", «hē hēmeis latreuomen, dynatos exelesii(thai hēmas ek tēs kaminou tou pyros tēs kaiomenēs". hoto de triton tēn) heaph tōn pistin {deichnynai hēthelēgsan kai ez(pan" (gnōston edstō sois, basileu», hoti tois (th)eois sou ou latreuomen kai tę̄ eikoni tę̄ chrysę̄ N estēsas ou proskynoumen“. thtouto gar estin, ho ēsphalisanto dia TOT dētou, mēpote emblēthentōn autōn en tę̄ kaminǭ kai katakauthentōn kauchēsōntai hoi Chaldaioi kai plalēsōsin ton basilea legontes" mē lypou, basileu, enikēsas kai elabes brabeion kat᾽ autōn" echrazon gar en tǭ piri kaiomenoi kai elegon" erōtōmen, kyrie basileu, poioumen ta hypo sou keleuomena, proskynoumen tēn eikona. na oun kai meta thanaton pistoi martyres klēthōsin, kata panta tropon SAUTOUG hēsphalisanto, hopōszoun tina parechein) aphormēn tǭ diabolǭ mē thelontes. “pasan gar tēn exousian kai tēn (doxan apedōkan tǭ theǭ pisteiontes, hote, dynatos" estin ,(exelesgthai"" ean" de „un“ bthoulētaid. hēmeis miallon» hēdezōs apo)thnēskomen, CH poidoumen ta hypo sou pros(te)tagmena.

For the king put three demands to them in one speech, as to men contending for three prizes, so that by snaring them with even one word he might trip them up. But they answered all three nobly, wishing to be defeated in none. First they set the king's word at nought, showing that the idol he worshipped was not worth a single word. Second, they taught the king whom one must fear and worship, saying: 'There is a God whom we serve, able to deliver us from the furnace of burning fire.' Third, they wished to show their own faith, and said: 'Be it known to you, O king, that we do not serve your gods and do not worship the golden image which you set up.' For this is what they made secure by these words: that if they were cast into the furnace and burned up, the Chaldeans should not boast and deceive the king, saying: 'Do not grieve, O king; you have won and taken the prize against them; for as they burned in the fire they cried out and said, We beg you, lord king, we will do what you command, we will worship the image.' So that, then, even after death they might be called faithful martyrs, they made themselves secure in every way, not wishing to give the devil any pretext whatever. For in faith they ascribed all authority and glory to God, that he 'is able to deliver'; 'but if' he does 'not' will it, 'we will rather die gladly than do what you have commanded.'

Dan 3:17 (quotation, high confidence) · Dan 3:18 (quotation, high confidence)

Notes and citation

Summary: The youths answered each of the king's three demands so firmly that no one could later claim they had recanted in the flames.

Quotations: Dan 3:17–18. The last sentence is partly restored by Bonwetsch from the damaged manuscript.

Notes on the original text

Digital text corrected (OCR χ for κ; page number and running head): 80 ἹΠΠΟΛΥΤΟῪΥ → ; ἀπεχρίθησαν → ἀπεκρίθησαν; προσχυνοῦμεν τὴν εἰκόνα → προσκυνοῦμεν τὴν εἰκόνα.

Topics: Martyrdom

Cite (SBL): Hippolytus, Comm. Dan. 2.24 (Bonwetsch GCS 1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-24). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-24) · Report an error

2.25Bonwetsch GCS 1:86

„Töre Ναβουχοδονόσορ ἐπλήσθη θυμοῦ καὶ ἡ ὄψις τοῦ προσώπου (αὐ) τοῦ ἠλλοιώθη ἐπὶ Σεδράκ, Μισὰκ καὶ ᾿Ιβδεναγώ, καὶ εἶπεν" ἐκκαύσατε τὴν κάμινον. ἑπταπλασίως, ἕως οὗ εἰς τέλος ἐκκαῇ. καὶ ἄνδρας ἰσχυροὺς ἔν ἰσχύϊ εἶπεν, πεδήσαντας" αὐτοὺς »ἐμβαλεῖν εἰς τὴν κάμινον τοῦ πυρός". ... κατὰ „TO ῥῆμα τοῦ βασιλέως" ὑπερισχῦον. \ 5 νὰν . 2 - ἃ “- ἢ . c “μὲν οὐν γε, εἰ δεῖ τὰ ἀληθῆ λέγειν,. . + ἐκκαῦσαι" „EXTARÄAROLOS“* πάνς » ς." 3. ς ἿΣ ς τῶς ὡς ἤδη ὑπ αὐτῶν ἡττώμενος. 53ἐν μὲν γὰρ τοῖς ἐπιγείοις ὑπερἰσχυσεν ὁ βασιλεύς, ἐν δὲ τῇ πίστει τῇ πρὸς τὸν θεὸν ὑπερίσχυσαν οἱ τρεῖς παῖδες. --- 14212 ἐρεῖ τις οὐκ ἠδύνατο οὖν Δανιὴλ φίλος ὧν τοῦ βασιλέως παρακαλέσαι ὑπὲρ αὐτῶν καὶ ἐξαιτήσασθαι; ἠδύνατο" ἀλλ ἵϊζψαλ ... ἔργζῳ ..))... {διὰ TOV)TO (ἐσιώπα. el) γὰρ (τοῦτο) ἐγεγόνει, ἤμελλον (ἂ)ν λέγειν (οἷ Βαβυλώνιοι" εἰ μὴ -Ἰανιὴλ ὑπὲρ αὐτῶν τὸν βθασιλέα παρεκάλεσεν, ἐν πυρὶ ἂν οὗτοι σήμερον ἀπολώ” - 2 - 5 > ΄ - λεισαν, --- καὶ ἀνθρωπίνη χάρις μᾶλλον ἐνομίζετο εἶναι, οὐκέτι θεοῦ δύναμις. ΄ Ω ς \ vn 9 Ξ ”

„Tore Nabouchodonosor eplēsthē thymou kai hē opsis tou prosōpou (au) tou ēlloiōthē epi Sedrak, Misak kai ᾿Ibdenagō, kai eipen" ekkausate tēn kaminon. heptaplasiōs, heōs hou eis telos ekkaę̄. kai andras ischyrous en ischyï eipen, pedēsantas" autous »embalein eis tēn kaminon tou pyros". ... kata „TO rhēma tou basileōs" hyperischyon. \ 5 nan . 2 - ha “- ē . c “men oun ge, ei dei ta alēthē legein,. . + ekkausai" „EXTARAAROLOS“* pans » s." 3. s HiS s tōs hōs ēdē hyp autōn hēttōmenos. 53en men gar tois epigeiois hyperischysen ho basileus, en de tę̄ pistei tę̄ pros ton theon hyperischysan hoi treis paides. --- 14212 erei tis ouk ēdynato oun Daniēl philos hōn tou basileōs parakalesai hyper autōn kai exaitēsasthai? ēdynato" all hiïzpsal ... ergzǭ ..))... {dia TOV)TO (esiōpa. el) gar (touto) egegonei, ēmellon (a)n legein (hoi Babylōnioi" ei mē -Ianiēl hyper autōn ton bthasilea parekalesen, en pyri an houtoi sēmeron apolō” - 2 - 5 > ΄ - leisan, --- kai anthrōpinē charis mallon enomizeto einai, ouketi theou dynamis. ΄ Ō s \ vn 9 X ”

'Then Nebuchadnezzar was filled with wrath, and the appearance of his face was changed against Shadrach, Meshach and Abednego, and he said: Heat the furnace sevenfold, until it burns to the utmost. And he told men mighty in strength to bind them and cast them into the furnace of fire.' … according to 'the word of the king', prevailing …. Indeed, if one must tell the truth, … he ordered it 'to be heated' 'sevenfold', … as one already defeated by them. For in earthly things the king prevailed, but in faith toward God the three youths prevailed. But someone will say: Could not Daniel, being the king's friend, have pleaded for them and begged them off? He could; but so that … in deed …, for this reason (he kept silent). For if (this) had happened, the Babylonians would have said: 'If Daniel had not pleaded with the king for them, these men would have perished in the fire today'; and it would have been thought rather a human favour, no longer the power of God.

Dan 3:19 (quotation, high confidence) · Dan 3:20 (quotation, high confidence)

Notes and citation

Summary: On Daniel 3:19–20: the king's sevenfold furnace showed him already defeated, and Daniel kept silent so that the rescue would be seen as God's power, not a human favour.

Quotation: Dan 3:19–20 (Theodotion). The OCR of this chapter is badly damaged; lost words are marked '…' and the rest is translated by sense. A new chapter of Bonwetsch's probably begins at 'But someone will say' (its numeral is garbled in the OCR). A line repeated by the OCR is removed by a logged correction.

Notes on the original text

Digital text corrected (OCR χ for κ; line repeated by the OCR, with noise; running heads and page numbers): εν ΕΙΣ ΤΟΝ AANIHA ΤΊ, 34. 25. 27 δ5 ἹΠΠΟΔΥΤΟῪΥ → ; παραχαλέσαι → παρακαλέσαι; γεγόνει, ἤμελλον (ὃν λέγειν (οἷ) Βαβυλ μὴ «Ἰανιὴλ ὑπὲς - N μ , με τ → .

Cite (SBL): Hippolytus, Comm. Dan. 2.25 (Bonwetsch GCS 1:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-25). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-25) · Report an error

2.26Bonwetsch GCS 1:88

Τί δὲ ὅλως ὃ βασιλεὺς εἰδὼς τὸν Δανιὴλ Ἰουδαῖον ὄντα οὐ κατενύγη καὶ εἶπεν AUTO: σὺ ,διὰ τί οὐ προσκυνεῖς" τῇ εἰκόνι; πάντως ὧν δἴρηκεν τῷ βασιλεῖ" „OoTL οὐ σέβομαι ἔργα χειροποίητα, 2 Α \ - 2 ν A ἀλλὰ τὸν ζῶντα θεὸν τὸν ποιήσαντα τὸ» οὐρανὸν καὶ τὴν γῆν καὶ ἔχοντα πάσης σαρχὸς κυρείαν". Σώσπερ γὰρ ἀπεχρίθη τῷ Ktoom ἐπὶ “- 4 3 ΝΥ Ν 4 ὟΝ [4 “τοῦ Ρηλ᾽ συναρπαγεὶς εἶπεν .. ὅ.. τὸν Βὴλ πλὴν ἢ κατὰ γνώμην τῶν σατραπῶν" τὸ «ἕως ἡμερῶν τριάκοντα" ἐὰν αἰτήσηται -παρὰ πᾶν τὸς θεοῦ ἢ (ἀνθρώπου" «ἀλλ᾽ ἢ παρὰ" τοῦ (βασιλέωςν, «ἐμβληθήσεται εἰς \ ΟΗ - , (ἰ 4 3 3. > x > “- ’ \ Ὡ τον λάκκον τῶν λεζόντων). ἀλλ᾽ ἐπειδὴ ἐν τῇ καμίνῳ τοὺς τρεῖς παῖδας Eder δ(ογ)ξασθῆναι, ἐπὶ δὲ τοζῦ Βὴλ) βασιλεύοντος Κύρρου τὸν Δανιὴλ (μόνον) εἰς τὸν λάκκον τῶν λεόντων ἐμβληθῆναι, εἷς ἕχαστος αὐτῶν τῇ ἰδίᾳ. διατάξει καὶ τῷ ἰδίῳ καιρῷ ἐτηρεῖτο, ἵνα καὶ Δαβουχοδονόσορ ὁ βασιλεὺς τῶν Βαβυλωνίων ἰδὼν τοὺς τρεῖς παῖδας ὑπὸ τοῦ πυρὸς μηδὲν διαφθαρέντας τὸν θεὸν δοξάσῃ, καὶ Κύρρος ὁ Πέρσης ἰδὼν τὸν Δανιὴλ ὑπὸ τῶν λεόντων μὴ καταποθέντα τὸν θεὸν τοῦ οὐρανοῦ θεὸν ὄντα μόνον διδαχθῇ. οὕτως οὖν ὁ θεὸς κατὰ καιροὺς διὰ τῶν δούλων αὐτοῦ τῶν προφητῶν οἰκονομῶν πράγματα πείθει πάντας ἀνθρώπους „Ele“ τὴν ξαυτοῦ ,ἐπίγνωσιν ἐλθεῖν".

Ti de holōs ho basileus eidōs ton Daniēl Ioudaion onta ou katenygē kai eipen AUTO: sy ,dia ti ou proskyneis" tę̄ eikoni? pantōs hōn dirēken tǭ basilei" „OoTL ou sebomai erga cheiropoiēta, 2 A \ - 2 n A alla ton zōnta theon ton poiēsanta to» ouranon kai tēn gēn kai echonta pasēs sarchos kyreian". Sōsper gar apechrithē tǭ Ktoom epi “- 4 3 NY N 4 HyN [4 “tou Rēl᾽ synarpageis eipen .. ho.. ton Bēl plēn ē kata gnōmēn tōn satrapōn" to «heōs hēmerōn triakonta" ean aitēsētai -para pan tos theou ē (anthrōpou" «all᾽ ē para" tou (basileōsn, «emblēthēsetai eis \ OĒ - , (i 4 3 3. > x > “- ’ \ Hō ton lakkon tōn lezontōn). all᾽ epeidē en tę̄ kaminǭ tous treis paidas Eder d(og)xasthēnai, epi de tozy Bēl) basileuontos Kyrrou ton Daniēl (monon) eis ton lakkon tōn leontōn emblēthēnai, heis hechastos autōn tę̄ idią. diataxei kai tǭ idiǭ kairǭ etēreito, hina kai Dabouchodonosor ho basileus tōn Babylōniōn idōn tous treis paidas hypo tou pyros mēden diaphtharentas ton theon doxasę̄, kai Kyrros ho Persēs idōn ton Daniēl hypo tōn leontōn mē katapothenta ton theon tou ouranou theon onta monon didachthę̄. houtōs oun ho theos kata kairous dia tōn doulōn autou tōn prophētōn oikonomōn pragmata peithei pantas anthrōpous „Ele“ tēn xautou ,epignōsin elthein".

Why, at all, did the king, knowing that Daniel was a Jew, not become incensed and say to him: 'Why do you not worship' the image? Surely because Daniel had told the king: 'I do not revere things made with hands, but the living God who made heaven and earth and has lordship over all flesh.' For so he answered Cyrus when he was seized in the matter of Bel, and said: '… Bel'; except that, by the counsel of the satraps, whoever 'within thirty days' should ask 'anything of any god or (man) except of' the (king) 'should be cast into the den of lions'. But since it was ordained that the three youths should be glorified in the furnace, and that in the time of Bel, when Cyrus reigned, Daniel (alone) should be cast into the den of lions, each of them was kept for his own appointment and his own time; so that Nebuchadnezzar king of the Babylonians, seeing the three youths in no way harmed by the fire, might glorify God, and Cyrus the Persian, seeing Daniel not swallowed up by the lions, might be taught that the God of heaven alone is God. Thus God, ordering affairs at their proper times through his servants the prophets, persuades all men 'to come to' the 'knowledge' of himself.

Textual problem in this passage: see the notes.

Dan 6:7 (quotation, medium confidence) · 1 Tim 2:4 (quotation, high confidence)

Notes and citation

Summary: Why Daniel was not in the furnace: each of God's servants was kept for his own trial and time, so that both Nebuchadnezzar and Cyrus might come to know the true God.

Quotations: Bel 5 (Daniel's answer to Cyrus); Dan 6:7, 12 (the thirty days, the den of lions); 1 Tim 2:4. The OCR is garbled where Hippolytus links Daniel's answer about Bel to the decree of Dan 6; translated by sense, with a gap marked '…'. Hippolytus places Daniel's den of lions under Cyrus, as Bel 31 does. A new chapter of Bonwetsch's probably begins at 'But since it was ordained' (its numeral is garbled).

Notes on the original text

Digital text corrected (chapter numeral, page number and running head; section numeral fused; OCR χ for κ): 1A22 ἐπειδὴ ἐν τῇ καμίνῳ τοὺς τρεῖς 90 ΠΙΠΟΛΎΤΟΥ παῖδας → ἀλλ᾽ ἐπειδὴ ἐν τῇ καμίνῳ τοὺς τρεῖς παῖδας; δρύτως οὖν ὃ θεὸς χατὰ χαιροὺς → οὕτως οὖν ὁ θεὸς κατὰ καιροὺς.

Extrabiblical texts: Bel 5 (Bel and the Dragon [in RC, EO, ETH canons]; quotation); Bel 31 (Bel and the Dragon [in RC, EO, ETH canons]; allusion)

Cite (SBL): Hippolytus, Comm. Dan. 2.26 (Bonwetsch GCS 1:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-26). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-26) · Report an error

2.27Bonwetsch GCS 1:90

Τότε οὖν πεδηθέντες οἱ παῖδες σὺν" τοῖς ἐνδύμασιν καὶ «τοῖς σαραβέροις αὐτῶν" .ἐβλήθησαν εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην, ] ζὲ (ἐπεὶ ὑπερίσχυεν τὸν τοῦ βασιλέως (ῥῆμα). 3εἰπέ μοι, Ναβουχοδονόσορ, τίνι λόγῳ δεδεμένους (αὐτοὺς) κελεύεις ἐμβλὴηθῆγαι εἰς τὸ πῦρ; μήπως φύγωσιν; ἢ λελυμόμοι τὸ πῦρ τοῖς ποσὶν κατασβέσωσιν; ἀλλ᾽ οὐ σὺ εἶ ὁ ταῦτα ἐργαζόμενος, ἀλλ᾽ ἕτερος ἐν σοὶ ὃ ταῦτα ἐνεργῶν. θκαὶ διὰ τοῦτο ἡ γραφὴ λέγει" υτότε" τοῦ βασιλέως ἡ μορφὴ »Ἱλλοιώθη" ἄλλος γὰρ ἣν καὶ ἄλλος ἐγένετο. ἣν γὰρ ἄνθρωπος βασιλεὺς ἂν ἀρχῇ τὸν θεὸν φοβούμενος" ἔπειτα KAT αὐτοῦ ἐπαρθεὶς ηλλοιώθη τὰ τοῦ διαβόλου ἔργα μιμούμενος. ἱκαὶ διὰ τοῦτο ἡ γραφὴ προανεφώνησεν λέγουσα" „Ey ὁ θεὸς καὶ οὐκ ἠλλοίωμαι", ἵνα δειχθῇ, ὅτι ὁ θεὸς ἀτρεπτός ἐστιν καὶ ἀναλλοίωτος. TOT (δὲν βασι λέως ἡ μορφὴ ἠλλοιώθη, ἵνα εὐκόλως ἄνθρωπος ὧν γοηθῇ, καὶ ὁ ἐν αὐτῷ ἐνεργῶν πλάνος εὐχερῶς ἐπιγνωσθῇ, πάντοτε τὰ τοῦ θεοῦ ἔργα μιμούμενος καὶ ποικίλοις τρόποις τὸν ἄνθρωπον ἐξαπα (τᾶν βουλόμενος. "λέγει γὰρ «ἔτους ὀκτωκαιδεκάτου Ναβουχοδονόσορ ὁ βασιλεὺς ἐποίησεν εἰκόνα χρυσῆν», ἕψος αὐτῆς πήχεων ἑξηκονίταΣ, εἴρος αὐτῆς πήχείων ἕξ), καὶ ἔστησεν αὐτὴν ἐν πεδίῳ» Δεειρᾷ ἐν χώρᾳ Βαβυλῶνος". διὰ μὲν οὖν τῶν δεκαοκτὼ ἐτῶν τὸν Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ ἐμιμήσατο, ὃς παρὼν ἐν κόσμῳ τὴν εἰκόνα τὴν ἰδίαν ἄνθρωπον ἐκ νεκρῶν ἀνέστησεν καὶ ταύτην καθαρὰν καὶ ἄμωμον (ὡς ς χρυσὸς οὖσαν) τοῖς μαθηταῖς ἐπέδειξεν. Ἰδιὰ δὲ τοῦ ὕψους τῶν ἑξήκοντα πηχῶν τοὺς ἑξζήκοντα) πατριάρχας, δι᾿ ὧν τὸ κατὰ σάρκα ἡ εἰκὼν τοῦ θεοῦ ὃ λόγος ἀνετυπάθη καὶ ἀνεπλάσθη καὶ ὑπὲρ πάντας τοὺς πατριάρχας ἀνυψοθη. θδιὰ δὲ τοῦ πλάτους τῶν ἕξ πηχῶν τὴν ἑξαήμερον ἐμήνυσεν! ἐν γὰρ τῇ ἕκτῃ ἡμέρᾳ ὃ ἄνθρωπος ἐκ χοὸς πλασθεὶς γεγένηται. "χρυσὸν μὲν οὖν ἐκτυπῶσας Ναβουχοδονόσορ καὶ ἀντίμωμον εἰκόνα ποιησάμενος ἔστησεν (αὐτὴν ἐν πεδίῳν Δεζειργᾷ ἐν χώρᾳ Βαβυλῶνος, (ση)μαίζνων) τὸ μὲν πεδίον εἶναι τὸν κόσμον, Βαβυλῶνα δὲ τὴν μεγάλην πόλιν. Ἰθκαὶ τότε μὲν Ναβουχοδονόσορ μίαν ἐποίησεν εἰκόνα, νυνὶ δὲ ὁ πλάνος πλείονας ἐν κόσμῳ ἐφεξεῦρεν, ἵνα διὰ τῶν πολλῶν θεαμάτων τοὺς πάντας ἀνθρώπους διοδεύσῃ, αλλον ἀλλαχοῦ φερόμενον, τοὺς μὲν τὸν χρύσεον προσκυνοῦντας, ETEρους δὲ τὸν ἀργύρεον, ἄλλους δὲ τὸν χάλκεον, τινὰς δὲ τὸν δι᾽ ἐλέφαντος συγκείμενον, πολλοὺς τὸν ὀστράκινον καὶ λίθινον σέβοντας" οἱ δὲ πάντες καταλιπόντες τὸν ἐπουράνιον θεὸν τοῖς κενοῖς καὶ ἀψύχοις καὶ ματαίοις εἰδώλοις ὑπετάγησαν, εἰς ὕψος ἀναβλέπειν μὴ θέλοντες, μηδὲ τὸ κάλλος τοῦ οὐρανοῦ κατανοεῖν, ἵνα μὴ τὸν τούτου θεὸν ἐπιγνόντες σογθῆναι [μὴ] δυνηθσιν. "'ταῦτα τὰ τοῦ διαβόλου τεχν "ἀσματα, (ὦ) οὐ μόνον» πάλαι ἐν Βαβυλῶνι ἐ »νήργησεν, ἀλλὰ καὶ νῦν τὰ ὁμοια ποιεῖ καὶ χείρονα χατὰ τῶν δούλων τοῦ θεοῦ τολμᾶν ἐπιχειρεῖ, κάΩΣ πυρὸς ἑαυτῷ προετοιμάσας, ἵνα δι᾿ αὐτῆς ἐκφοβήσῃ τὸν ἂν»θρώπον, μὴ εἰδὼς τὴν παρὰ θεοῦ παρεσχευασμένην αὐτο αἰώνιον διὰ πυρὸς κόλασιν.

Tote oun pedēthentes hoi paides syn" tois endymasin kai «tois saraberois autōn" .eblēthēsan eis tēn kaminon tou pyros tēn kaiomenēn, ] ze (epei hyperischyen ton tou basileōs (rhēma). 3eipe moi, Nabouchodonosor, tini logǭ dedemenous (autous) keleueis emblēēthēgai eis to pyr? mēpōs phygōsin? ē lelymomoi to pyr tois posin katasbesōsin? all᾽ ou sy ei ho tauta ergazomenos, all᾽ heteros en soi ho tauta energōn. thkai dia touto hē graphē legei" ytote" tou basileōs hē morphē »Hilloiōthē" allos gar hēn kai allos egeneto. hēn gar anthrōpos basileus an archę̄ ton theon phoboumenos" epeita KAT autou epartheis ēlloiōthē ta tou diabolou erga mimoumenos. hikai dia touto hē graphē proanephōnēsen legousa" „Ey ho theos kai ouk ēlloiōmai", hina deichthę̄, hoti ho theos atreptos estin kai analloiōtos. TOT (den basi leōs hē morphē ēlloiōthē, hina eukolōs anthrōpos hōn goēthę̄, kai ho en autǭ energōn planos eucherōs epignōsthę̄, pantote ta tou theou erga mimoumenos kai poikilois tropois ton anthrōpon exapa (tan boulomenos. "legei gar «etous oktōkaidekatou Nabouchodonosor ho basileus epoiēsen eikona chrysēn», hepsos autēs pēcheōn hexēkonitaS, eiros autēs pēcheiōn hex), kai estēsen autēn en pediǭ» Deeirą en chōrą Babylōnos". dia men oun tōn dekaoktō etōn ton Iēsoun ton huion tou theou emimēsato, hos parōn en kosmǭ tēn eikona tēn idian anthrōpon ek nekrōn anestēsen kai tautēn katharan kai amōmon (hōs s chrysos ousan) tois mathētais epedeixen. Idia de tou hypsous tōn hexēkonta pēchōn tous hexzēkonta) patriarchas, di᾿ hōn to kata sarka hē eikōn tou theou ho logos anetypathē kai aneplasthē kai hyper pantas tous patriarchas anypsothē. thdia de tou platous tōn hex pēchōn tēn hexaēmeron emēnysen! en gar tę̄ hektę̄ hēmerą ho anthrōpos ek choos plastheis gegenētai. "chryson men oun ektypōsas Nabouchodonosor kai antimōmon eikona poiēsamenos estēsen (autēn en pediǭn Dezeirgą en chōrą Babylōnos, (sē)maiznōn) to men pedion einai ton kosmon, Babylōna de tēn megalēn polin. Ithkai tote men Nabouchodonosor mian epoiēsen eikona, nyni de ho planos pleionas en kosmǭ ephexeuren, hina dia tōn pollōn theamatōn tous pantas anthrōpous diodeusę̄, allon allachou pheromenon, tous men ton chryseon proskynountas, ETErous de ton argyreon, allous de ton chalkeon, tinas de ton di᾽ elephantos synkeimenon, pollous ton ostrakinon kai lithinon sebontas" hoi de pantes katalipontes ton epouranion theon tois kenois kai apsychois kai mataiois eidōlois hypetagēsan, eis hypsos anablepein mē thelontes, mēde to kallos tou ouranou katanoein, hina mē ton toutou theon epignontes sogthēnai [mē] dynēthsin. "'tauta ta tou diabolou techn "asmata, (ō) ou monon» palai en Babylōni e »nērgēsen, alla kai nyn ta homoia poiei kai cheirona chata tōn doulōn tou theou tolman epicheirei, kaŌS pyros heautǭ proetoimasas, hina di᾿ autēs ekphobēsę̄ ton an»thrōpon, mē eidōs tēn para theou parescheuasmenēn auto aiōnion dia pyros kolasin.

Then the youths, bound in their garments and 'their trousers', 'were cast into the furnace of burning fire', since the king's word prevailed. Tell me, Nebuchadnezzar, for what reason do you order them to be cast bound into the fire? Lest they flee? Or lest, set free, they put out the fire with their feet? But it is not you who do these things; it is another in you who works them. And therefore Scripture says: 'Then' the king's form 'was changed'; for he was one thing and became another. He was a man, a king who at first feared God; then, lifting himself up against him, he was changed, imitating the works of the devil. And therefore Scripture proclaimed beforehand, saying: 'I am God, and I do not change', to show that God is unalterable and unchangeable. But the king's form was changed, so that he might easily be understood to be a man, and the deceiver working in him be readily recognized, who always imitates the works of God and wishes to deceive man in various ways. For it says: 'In the eighteenth year King Nebuchadnezzar made an image of gold, its height sixty cubits, its breadth six cubits, and set it up in the plain of Deira in the province of Babylon.' By the eighteen years he imitated Jesus the Son of God, who, being present in the world, raised his own image, man, from the dead, and showed it to the disciples pure and spotless (as being gold). By the height of sixty cubits he imitated the sixty patriarchs, through whom the Word, the image of God, was according to the flesh formed and fashioned, and was exalted above all the patriarchs. By the breadth of six cubits he indicated the six days; for on the sixth day man was formed from dust. Having moulded gold and made a counterfeit image, Nebuchadnezzar set (it) up (in the plain) of Deira in the province of Babylon, signifying that the plain is the world, and Babylon the great city. And then Nebuchadnezzar made one image, but now the deceiver has invented many in the world, so that through the many spectacles he may lead all men astray, carried off one this way and one that: some worshipping the image of gold, others that of silver, others that of bronze, some revering that made of ivory, many that of clay and stone. And all, forsaking the heavenly God, have subjected themselves to empty, lifeless and vain idols, unwilling to look up on high or to consider the beauty of heaven, lest by recognizing its God they should be able to be saved. These are the devil's devices, which he not only worked long ago in Babylon; now too he does the like and dares to attempt worse against the servants of God, having prepared for himself a furnace of fire to terrify man by it, not knowing the eternal punishment by fire prepared for him by God.

Dan 3:21 (quotation, high confidence) · Dan 3:19 (allusion, high confidence) · Mal 3:6 (quotation, high confidence) · Dan 3:1 (quotation, high confidence) · Gen 1:26 (allusion, medium confidence) · Gen 2:7 (allusion, medium confidence) · Matt 25:41 (allusion, medium confidence)

Notes and citation

Summary: The king acted under the devil, who imitates God's works: the image's eighteen years, sixty cubits and six cubits are read as parodies of Christ, the patriarchs and the six days, and the many idols of the present age as the devil's devices.

Quotations: Dan 3:21, 19 ('the form of his face was changed'); Mal 3:6; Dan 3:1; Matt 25:41. 'Eighteen' (ιη΄) is written with the first two letters of the name Jesus (ΙΗ), which is the basis of Hippolytus's comparison. 'Sixty patriarchs' may refer to the generations of Christ's genealogy; uncertain. 'Counterfeit' renders ἀντίμωμον, a rare word ('mock-spotless'); the sense is uncertain.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR χ for κ; running heads and page numbers): Δαβουχοδονόσορ, τίνε λόγῳ → Ναβουχοδονόσορ, τίνι λόγῳ; ἐποίησεν εἰχόνα χρυσῆν → ἐποίησεν εἰκόνα χρυσῆν; δεκαοχτο → δεκαοκτὼ; χαθαρὰν → καθαρὰν; προσχυνοῦντας → προσκυνοῦντας; ΕΙΣ ΤΟΝ 4AANIHA ΤΠ, 27. 93 94 ἹΠΠΟΜΛΥΤΟΥ → .

Topics: Christology

Cite (SBL): Hippolytus, Comm. Dan. 2.27 (Bonwetsch GCS 1:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-27). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-27) · Report an error

2.28Bonwetsch GCS 1:94

Τούτων τοίνυν γεγενημένον φησὶν" ἡ γραφή" «καὶ οἱ ἄνδρες οἱ τρεῖς οὗτοι Σεδοάκ, δισὰκ καὶ ᾿4βδεναγωὼ ἐπέπεσον εἰς μέσον τῆς καμίνου πεπεδημένοι καὶ περιεπάτουν ἐν μέσῳ τῆς φλογός, ὑμνοῦντες τὸν θεὸν καὶ εὐλογοῦντες τὸν κίριον΄. "τὰ μὲν οὖν δεσμὰ ἃ περιέθηκεν αὐτοῖς ὁ βασιλεύς, ταῦτα εὐθέως τὸ πῖο κατεδαπάνησεν, τῶν δὲ ἱματίων αὐτῶν καὶ τῶν σαραβάρων οὐχ ἥψατο, ἵνα καὶ ἐν τούτῳ τὸ μεγαλεῖον τοῦ θεοῦ ἔργον δειχθῇ. "ἐπειδὴ γὰρ τὰ ἱμάτια περὶ τὰ σώματα τῶν» παίδων ἣν περικείμενα, καὶ ταῦτα σὺν αὐτοῖς ἡγιάσθη καὶ ὑπὸ τοῦ πυρὸς οὐχ 8... .— ἐλεγέτωσαν (οὖν μοι αἱρεσιάρχαι (οἱ τὴν) ἑαυτῶν ἀνάστασιν ᾿ἀυνούμενοι; πῶς λέγουσιν σαρκὸς ἀνάστασιν μὴ εἶναι, ὁπότε φθαρτὰ ἱμάτια καὶ ὑποδήματα ἐκ νεκρῶν ζῴων γεγονότα ὑπὸ τοῖ πυρὸς OU διεφθάρη διὰ τὸ περὶ σῶμα ὦ ἅγιον περικεῖσθαι, πῶς οὐχὶ καὶ σὰρξ φθαρτὴ ὑπάρχουσα περὶ Ν ψυχὴν ἁγίαν περικειμένη καὶ αὐτὴ σὺν αὐτῇ ἁγιασθήσεται καὶ εἰς ἀφθαρσίαν μετατεθήσεται: δεῖ “γὰρ τὰ φύσει φθαρτὰ ὄντα φθορὰν οὐκ ἐδέξαντο, πῶς τὸ μὴ γενάμενον φύσει φθαρτὸν ἀλλὰ διὰ τῆς παρακοῆς γεκροθὲν πάλιν ζοοποιηθὲν δυνάμει θεοῦ (οὐκ ἀναστήσεται; θῶστε κατὰ πάντα τρόπον πείθει ἡμᾶς 7 γραφὴ πιστείειν ἐξ ὕλης Kundin θεῷ, ὃν τρόπον κἀκεῖνοι πιστεύσαντες ἐκ καμίνου πυρὸς ὁλόκληροι σὺν ἐσθῆτι καὶ σαραβάροις διεσώθησαν. Tel γὰρ (ἐκείνων τότε (τὸ πῦρ οὐ κατεχράτησεν (3), πῶς) τῶν ἁγίων καὶ ὁμοίως πιστευἕντων θεῷ τὸ αἰώνιον πῦρ κυριεῦσαι δύζνανται;

Toutōn toinyn gegenēmenon phēsin" hē graphē" «kai hoi andres hoi treis houtoi Sedoak, disak kai ᾿4bdenagōō epepeson eis meson tēs kaminou pepedēmenoi kai periepatoun en mesǭ tēs phlogos, hymnountes ton theon kai eulogountes ton kirion΄. "ta men oun desma ha periethēken autois ho basileus, tauta eutheōs to pio katedapanēsen, tōn de himatiōn autōn kai tōn sarabarōn ouch hēpsato, hina kai en toutǭ to megaleion tou theou ergon deichthę̄. "epeidē gar ta himatia peri ta sōmata tōn» paidōn hēn perikeimena, kai tauta syn autois hēgiasthē kai hypo tou pyros ouch 8... .— elegetōsan (oun moi hairesiarchai (hoi tēn) heautōn anastasin ᾿aunoumenoi? pōs legousin sarkos anastasin mē einai, hopote phtharta himatia kai hypodēmata ek nekrōn zǭōn gegonota hypo toi pyros OU diephtharē dia to peri sōma ō hagion perikeisthai, pōs ouchi kai sarx phthartē hyparchousa peri N psychēn hagian perikeimenē kai autē syn autę̄ hagiasthēsetai kai eis aphtharsian metatethēsetai: dei “gar ta physei phtharta onta phthoran ouk edexanto, pōs to mē genamenon physei phtharton alla dia tēs parakoēs gekrothen palin zoopoiēthen dynamei theou (ouk anastēsetai? thōste kata panta tropon peithei hēmas 7 graphē pisteiein ex hylēs Kundin theǭ, hon tropon kakeinoi pisteusantes ek kaminou pyros holoklēroi syn esthēti kai sarabarois diesōthēsan. Tel gar (ekeinōn tote (to pyr ou katechratēsen (3), pōs) tōn hagiōn kai homoiōs pisteuentōn theǭ to aiōnion pyr kyrieusai dyznantai?

When these things had happened, Scripture says: 'And these three men, Shadrach, Meshach and Abednego, fell bound into the midst of the furnace, and walked about in the midst of the flame, hymning God and blessing the Lord.' The bonds that the king had put on them the fire consumed at once, but it did not touch their garments and their trousers, so that in this too the mighty work of God might be shown. For since the garments lay about the bodies of the youths, these too were sanctified together with them and were not (consumed) by the fire. … Let the heresiarchs, (then), (who deny) their own resurrection tell me: how do they say there is no resurrection of the flesh? If perishable garments and shoes made from the skins of dead animals were not destroyed by the fire because they lay about a holy body, how shall not the flesh too, though perishable, lying about a holy soul, be itself sanctified with it and transferred to incorruption? For if things perishable by nature did not suffer corruption, how shall that which was not made perishable by nature, but was put to death through disobedience, (not) rise, made alive again by the power of God? So in every way Scripture persuades us to believe in God with our whole heart, just as those men, believing, came out of the furnace of fire whole, with their clothes and trousers. For if the fire did not then prevail (over those men), how can the eternal fire have mastery over the saints who believe in God in the same way?

Textual problem in this passage: see the notes.

Dan 3:23 (quotation, high confidence) · Dan 3:27 (allusion, high confidence) · 1 Cor 15:53 (echo, medium confidence)

Notes and citation

Summary: The youths' garments, unharmed in the fire, prove against the heretics that the flesh, sanctified by a holy soul, will rise incorruptible.

Quotations: Dan 3:21, 23–24 (Pr Azar 1). A line is lost in the OCR after 'by the fire' ('…'). 'With our whole heart' translates a garbled phrase by probable sense. The argument against 'heresiarchs' who deny the resurrection of the flesh is the author's, translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): χατεδαπέ»ησεν → κατεδαπάνησεν; ἐχ γέχρῶν ξοῶν → ἐκ νεκρῶν ζῴων; διεσοθησαν → διεσώθησαν.

Extrabiblical texts: Pr Azar 1 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Topics: Heresy, Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 2.28 (Bonwetsch GCS 1:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-28). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-28) · Report an error

2.29Bonwetsch GCS 1:96

Τότε μὲν οὖν «συστὰς ᾿Αζαρίας“ ἅμα τοῖς λοιποῖς δι᾽ ὕμνου καὶ εὐχῆς ἐξωμολογοῦντο τῷ θεῷ „ep μέσῳ" τῆς καμίνου. Ξκαὶ τότε μὲν πρῶτον τὰς ἁμαρτίας ἑαυτῶν καὶ τῶν πατέρων διηγόρευον, διδόντες δόξαν τῷ dem, ὡς ἀξίως καὶ δικαίως ταῦτα πάσχειν ἐν γῆ ἀλλοτρίς: αἰχμάλωτοι, παραδοθέντες «βασιλεῖ ἀνόμῳ «καὶ πονὴροτάτῳ (παρὰ πᾶσαν τὴν γῆν)", ἀνθ᾽ ὧν οὐκ ἐφύλαξαν οἱ πατέρες αὐτῶν τὸν νόμον κυρίου τοῦ θεοῦ αὐτῶν. θἔπειτα προσκαλούμενοι πᾶσαν τὴν κτίσιν «οὖς δι᾿ (ἑνὸς στόματος, ὕμνουν καὶ ἐδόξαζον καὶ ηὐλόγουν τὸν θεὸν“ λέγοντες" εὐλόγητος εἶ κύριε ὁ θεὸς τῶν ζ - N ς - πατέρων ἡμῶν καὶ αἰνετὸς καὶ ὑπερυψούμενος εἰς τοὺς αἰῶνας“.. Ἰάρξάμενοι οὺν ἀπὸ τοῦ ἁγίου καὶ ἐνδόξου καὶ μεγαλοπρεποῦς OVÖματος, ἦλθον ἐπ᾽ αὐτὰ τὰ ἔργα τοῦ κυρίου, πρῶτον τὰ ἐπουράνια ὀνομάζοντες, καὶ ἐδόξαζον λέγοντες" ὦ «εὐλογεῖτε πάντα τὰ ἔργα αὖτοῦ τὸν κύριον, ὑμγεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας". delta καθεξῆς ἅπαντα, τοὺς ἑπτὰ οὐρανοὺς καὶ τὰς ἐν αὐτοῖς ἐξουσίας καὶ δυνάμεις προσκαλούμενοι καὶ τὸ ὕδωρ τὸ «ὑπεράνω τοῦ οὐρανοῦ", ηλθον ἐπὶ τὸ στερέωμα καὶ τοὺς ἐν αὐτῷ φωστῆρας᾽ ὀνομάσαντες ἥλιον καὶ σελήνην καὶ ἄστρα ἔλεγον" ,εὐλογεῖτε" πάντα τὰ στοιχεῖα τὰ κινούμενα ἐν τῷ οὐρανῷ, οὐμνεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας". ἔπειτα μετῆλθον ἐπὶ τὰς τροπὰς τοῦ ἀέρος καὶ »ντὰ πνεύματα" ἅτινά ἐστιν ἐν μέσῳ τῆς κτίσεως ὑπάρχοντα ἀνέμους ÖUBoovs TE καὶ νιφετούς, ψῦχος καὶ καῦμα, φῶς καὶ σκότος, ἡμέρας τε καὶ νύχτας καὶ τὰ ὅμοια αὐτοῖς. εἶτα ἦλθον ἐπὶ τὸ ἕδρασμα τῆς γῆς. τήρξαντο μὲν τὸ πρῶτον ἀπ᾽ αὐτῆς τῆς δόξης τοῦ θεοῦ [(καὶ ἐδόξαζον" ἔπειίτα δὲ «τὰ ὑπερί(άνω τοῦ οὐρανοῦ", τὰ λεγόμενα ὑπερκόσμλια' εἶτα τὸ στερέωμα (σὺν) τοῖς φωστῆρσιν ὠνόμασαν" εἶτα (τὰν ἐ ἐν μέσῳ τῷ στερεώματι" “εἶτα πρὸς τὴν γῆν λέγοντες . εὐλογείτω ἡ γῆ τὸν κύριον, ὑμνείτω καὶ ὑπερυψούτω αὐτὸν εἰς τοὺς αἰῶνας". ἔπειτα „OON καὶ" βουνούς" εἶτα (πάντα τὰ φυόμενα ἐν τῇ γῇ“. ἔπειτα μετῆλθον ἐπὶ τὰ ὕδατα, ποταμούς τε καὶ πηγὰς καὶ θαλάσσας" εἶτα ,τὰ κινούμενα ἐν τοῖς ὕδασι" ,κήτη“ τε καὶ ἰχθύας" ἔπειτα , πετεινὰ (τοῦ οὐρανοῦ" κτήνη“ τὸ καὶ ,θηρία". ᾿θἔπειτα μετῆλθον ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπον κατὰ τάξιν τὸν ὕμνον ἀναφέροντες. 1ἔπειτα τὰ καταχθόνια ὠνόμασαν, πνεύματα" ταρταρούχων ἀγγέλων καὶ ψυχὰς δικαίουνν, ἵνα καὶ αὐτοὶ σὺν αὐτοῖς τὸν θεὸν ὑμνήσωσιν. 13καὶ μετὰ τὸ τελέσαι ἅπαντα ἑαυτοὺς ἐσχάτους ὡς ἐλαχίστους καὶ ταπεινοὺς ὠνόμασαν λέγοντες" «εὐλογεῖτε (Ἀνανία, ᾿Αζαρία, Μισαὴλ τὸν κύριον, ὑμνεῖτε) καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας" ὅτι ἐξείλετο ἡμᾶς ἐξ ἄδου καὶ ἐκ χειρὸς θανάτου ἔσωσεν ἡμᾶς, καὶ ἐρρύσατο ἡμᾶς ἐκ μέσου καιομένης φλογὸς καὶ ἐκ “μέσου πυρὸς ἐρρύσατο ἡ μᾶς" ἐξομολογεῖσθε τῷ κυρίῳ, ὅτι χρηστός, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ".

Tote men oun «systas ᾿Azarias“ hama tois loipois di᾽ hymnou kai euchēs exōmologounto tǭ theǭ „ep mesǭ" tēs kaminou. Xkai tote men prōton tas hamartias heautōn kai tōn paterōn diēgoreuon, didontes doxan tǭ dem, hōs axiōs kai dikaiōs tauta paschein en gē allotris: aichmalōtoi, paradothentes «basilei anomǭ «kai ponērotatǭ (para pasan tēn gēn)", anth᾽ hōn ouk ephylaxan hoi pateres autōn ton nomon kyriou tou theou autōn. thepeita proskaloumenoi pasan tēn ktisin «ous di᾿ (henos stomatos, hymnoun kai edoxazon kai ēulogoun ton theon“ legontes" eulogētos ei kyrie ho theos tōn z - N s - paterōn hēmōn kai ainetos kai hyperypsoumenos eis tous aiōnas“.. Iarxamenoi oun apo tou hagiou kai endoxou kai megaloprepous OVOmatos, ēlthon ep᾽ auta ta erga tou kyriou, prōton ta epourania onomazontes, kai edoxazon legontes" ō «eulogeite panta ta erga autou ton kyrion, hymgeite kai hyperypsoute auton eis tous aiōnas". delta kathexēs hapanta, tous hepta ouranous kai tas en autois exousias kai dynameis proskaloumenoi kai to hydōr to «hyperanō tou ouranou", ēlthon epi to stereōma kai tous en autǭ phōstēras᾽ onomasantes hēlion kai selēnēn kai astra elegon" ,eulogeite" panta ta stoicheia ta kinoumena en tǭ ouranǭ, oumneite kai hyperypsoute auton eis tous aiōnas". epeita metēlthon epi tas tropas tou aeros kai »nta pneumata" hatina estin en mesǭ tēs ktiseōs hyparchonta anemous OUBoovs TE kai niphetous, psychos kai kauma, phōs kai skotos, hēmeras te kai nychtas kai ta homoia autois. eita ēlthon epi to hedrasma tēs gēs. tērxanto men to prōton ap᾽ autēs tēs doxēs tou theou [(kai edoxazon" epeiita de «ta hyperi(anō tou ouranou", ta legomena hyperkosmlia' eita to stereōma (syn) tois phōstērsin ōnomasan" eita (tan e en mesǭ tǭ stereōmati" “eita pros tēn gēn legontes . eulogeitō hē gē ton kyrion, hymneitō kai hyperypsoutō auton eis tous aiōnas". epeita „OON kai" bounous" eita (panta ta phyomena en tę̄ gę̄“. epeita metēlthon epi ta hydata, potamous te kai pēgas kai thalassas" eita ,ta kinoumena en tois hydasi" ,kētē“ te kai ichthyas" epeita , peteina (tou ouranou" ktēnē“ to kai ,thēria". ᾿thepeita metēlthon epi tous huious tōn anthrōpon kata taxin ton hymnon anapherontes. 1epeita ta katachthonia ōnomasan, pneumata" tartarouchōn angelōn kai psychas dikaiounn, hina kai autoi syn autois ton theon hymnēsōsin. 13kai meta to telesai hapanta heautous eschatous hōs elachistous kai tapeinous ōnomasan legontes" «eulogeite (Anania, ᾿Azaria, Misaēl ton kyrion, hymneite) kai hyperypsoute auton eis tous aiōnas" hoti exeileto hēmas ex adou kai ek cheiros thanatou esōsen hēmas, kai errysato hēmas ek mesou kaiomenēs phlogos kai ek “mesou pyros errysato hē mas" exomologeisthe tǭ kyriǭ, hoti chrēstos, hoti eis ton aiōna to eleos autou".

Then 'Azariah, standing up' with the rest, confessed to God in hymn and prayer 'in the midst' of the furnace. And first they recounted their own sins and those of their fathers, giving glory to God, as suffering these things worthily and justly as captives in a foreign land, handed over 'to a lawless king, the most wicked (in all the earth)', because their fathers had not kept the law of the Lord their God. Then, calling on all creation, 'as from (one) mouth they hymned, glorified and blessed God', saying: 'Blessed are you, O Lord, God of our fathers, praised and highly exalted for ever.' Beginning, then, from the holy, glorious and majestic name, they came to the very works of the Lord, naming first the heavenly ones, and they glorified him, saying: 'Bless the Lord, all you works of his; hymn and highly exalt him for ever.' Then, in order, calling on all things, the seven heavens and the authorities and powers in them, and the water 'above the heaven', they came to the firmament and the lights in it; naming sun and moon and stars, they said: 'Bless' the Lord, all you elements that move in the heaven; hymn and highly exalt him for ever.' Then they passed on to the changes of the air and 'the winds' that are in the middle of creation, winds, showers and snows, cold and heat, light and darkness, days and nights, and the like. Then they came to the foundation of the earth. They began first from the glory of God itself and glorified it; then 'the things above the heaven', the so-called supercosmic things; then they named the firmament (with) the lights; then the things in the midst of the firmament; then turning to the earth they said: 'Let the earth bless the Lord, hymn and highly exalt him for ever'; then 'mountains and hills'; then 'all things that grow on the earth'. Then they passed on to the waters, rivers, springs and seas; then 'the things that move in the waters', 'sea monsters' and fish; then 'the birds (of heaven)', 'cattle' and 'wild beasts'. Then they passed on to the sons of men, offering up the hymn in order. Then they named the things under the earth, the 'spirits' of the angels who keep Tartarus and 'the souls of the righteous', so that they too might hymn God with them. And after completing everything they named themselves last, as least and lowly, saying: 'Bless the Lord, Hananiah, Azariah, Mishael; hymn and highly exalt him for ever; for he has delivered us from Hades and saved us from the hand of death, and rescued us from the midst of the burning flame, and from the midst of the fire he has rescued us. Give thanks to the Lord, for he is good, for his mercy is for ever.'

Notes and citation

Summary: The three youths' prayer and hymn in the furnace: confession of sin, then a summons to all creation, in order, to bless the Lord, ending with themselves.

Quotations and summary of the Prayer of Azariah and the Song of the Three Young Men (LXX/Theodotion Dan 3:24–90; Pr Azar 1–68). 'The spirits of the angels who keep Tartarus' is Hippolytus's reading of 'spirits and souls of the righteous' (Pr Azar 64); the 'seven heavens' are his addition. Translated as written.

Notes on the original text

Digital text corrected (OCR slips; OCR χ for κ): σχότος → σκότος; ἐξομολυγεῖόθε → ἐξομολογεῖσθε.

Extrabiblical texts: Pr Azar 1-68 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Topics: Prayer

Cite (SBL): Hippolytus, Comm. Dan. 2.29 (Bonwetsch GCS 1:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-29). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-29) · Report an error

2.30Bonwetsch GCS 1:98

Εἰπατέ μοι τρεῖς παῖδες --- μνήσθητέ μου, παρακαλῶ, ἵνα κἀγὼ σὺν ὑμῖν τὸν αὐτὸν κλῆρον τὸ» (τῆς) μαρτυρίας λάχω a τίς ην τέταρτος σὺν ὑμῖν ὁ ἐν μέσῳ φῆς καμίνου περιπατῶν καὶ ὡς ἐξ ἑνὸς στόματος μεθ' ὑμῶν τὸν θεὸν ὑμνῶν; διηγήσασθε ἡμῖν εἶδος αὐτοῦ καὶ κάλλος, ἵνα καὶ ἡμεῖς ἔνσαρκον αὐτὸν ἰδόντες ἐπιγνῶμεν. Ξτίς ὁ οὕτως εὐτάκτως [Ὁ] πᾶσαν κτίσιν διὰ στόματος ὑμῶν διηγησάμενος, ἵνα μηδὲν τῶν ὄντων καὶ γενομένο» παραλείπητε; θμίαν ὥραν ἐν καμίνῳ ποιήσαντες. τὴν τῆς κτίσεως δημιουργίαν ἐδιδ(άσκεσθε᾽ 0) γὰρ λόγος (ἦν σὺν ὑμῖν καὶ) δι᾿ ὑμῶν φθεγγόμενος, ὃ καὶ ἐπιστάμενος τὴν τῆς κτίσεως δημιουργίαν. θαυμαστὰ γάρ ἐστιν, ἀγαπητοί, τὰ ὑπὸ τῶν τριῶν παίδων ἐν τῇ καμίνῳ δι᾿ ὕμνων λελαλημένα" πῶς οὐδὲν παρέλειπον τῶν ἐκτισμένων, ἵνα μὴ ὡς ἐλεύθερόν τι ἢ οἰς αὐτεξούσιον νομισθῇ, ἀλλὰ πάντα συμπεριλαβόντες καὶ ὀνομάὄαντες, τά TE ἐπουράνια καὶ τὰ ἐπίγεια καὶ τὰ καταχθόνια, πάντα δοῦλα ἔδειξαν εἶναι τοῦ θεοῦ τοῦ τὰ πάντα διὰ τοῦ λόγου κτίσαντος, ἵνα μή τις καυχήσηται ος ἀγέννητόν τι ἢ ἄναρχον εἴη τῶν κτισμάτῶν. ὑπαυσάσθοων τοίνυν οἱ τῶν αἱρεσιαρχῶν δογματισταί, οἱ δυνάμεις καὶ αἰῶνας καὶ προβολὰς ὀνομάζοντες κενὰ τερατολογήματα ἐφευρίσκουσιν, ἵνα διὰ τῶν ξένων ῥημάτων εὐκόλως τοὺς ἀνθρώπους ἀπατήσαντες ἀποκτείνωσιν καὶ τὰ μὴ ὄντα ὡς ὄντα προσκυνεῖν (Avayκάζωσιν, ... ὥσγ)περ Ναβουχοδονόσορ ἀναπλάσσονίτες. ὑπάν)τα γὰρσυμπεριλαβοῖσα ἢ γραφή. εἴτε «ἀρχὰς" εἴτε. ἐξουσίας" εἴτε. δυνάμεις" εἴτε υθρόνους" εἴτε κυριότητας" εἴτε. πᾶν ὄνομα ογομαζόμενο»", ὑπέταξεν τὰ πάντα καὶ ἐδούλωσεν τῷ θεῷ oe κυρίῳ καὶ δεσπότῃ ἀνυμνεῖν καὶ εὐλογεῖν καὶ δοξάζειν τὸν πεποιηχότα. Ἰκαὶ διὰ τοῦτο ᾿Αναγίας. ᾿Αζαρίας τε καὶ Mıcan2ı μετὰ πάντα τὰ ὄντα ἐξειπεῖν ἐπήνεγκαν λέγοντες" εὐλογεῖτε πάντες οἱ σεβόμενοι κύριον τὸν θεὸν (τῶν edv), ὑμγεῖτε καὶ ἐξομολογεῖσθε, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ".

Eipate moi treis paides --- mnēsthēte mou, parakalō, hina kagō syn hymin ton auton klēron to» (tēs) martyrias lachō a tis ēn tetartos syn hymin ho en mesǭ phēs kaminou peripatōn kai hōs ex henos stomatos meth' hymōn ton theon hymnōn? diēgēsasthe hēmin eidos autou kai kallos, hina kai hēmeis ensarkon auton idontes epignōmen. Xtis ho houtōs eutaktōs [Ho] pasan ktisin dia stomatos hymōn diēgēsamenos, hina mēden tōn ontōn kai genomeno» paraleipēte? thmian hōran en kaminǭ poiēsantes. tēn tēs ktiseōs dēmiourgian edid(askesthe᾽ 0) gar logos (ēn syn hymin kai) di᾿ hymōn phthengomenos, ho kai epistamenos tēn tēs ktiseōs dēmiourgian. thaumasta gar estin, agapētoi, ta hypo tōn triōn paidōn en tę̄ kaminǭ di᾿ hymnōn lelalēmena" pōs ouden pareleipon tōn ektismenōn, hina mē hōs eleutheron ti ē ois autexousion nomisthę̄, alla panta symperilabontes kai onomaoantes, ta TE epourania kai ta epigeia kai ta katachthonia, panta doula edeixan einai tou theou tou ta panta dia tou logou ktisantos, hina mē tis kauchēsētai os agennēton ti ē anarchon eiē tōn ktismatōn. hypausasthoōn toinyn hoi tōn hairesiarchōn dogmatistai, hoi dynameis kai aiōnas kai probolas onomazontes kena teratologēmata epheuriskousin, hina dia tōn xenōn rhēmatōn eukolōs tous anthrōpous apatēsantes apokteinōsin kai ta mē onta hōs onta proskynein (Avaykazōsin, ... hōsg)per Nabouchodonosor anaplassonites. hypan)ta garsymperilaboisa ē graphē. eite «archas" eite. exousias" eite. dynameis" eite ythronous" eite kyriotētas" eite. pan onoma ogomazomeno»", hypetaxen ta panta kai edoulōsen tǭ theǭ oe kyriǭ kai despotę̄ anymnein kai eulogein kai doxazein ton pepoiēchota. Ikai dia touto ᾿Anagias. ᾿Azarias te kai Mıcan2ı meta panta ta onta exeipein epēnenkan legontes" eulogeite pantes hoi sebomenoi kyrion ton theon (tōn edv), hymgeite kai exomologeisthe, hoti eis ton aiōna to eleos autou".

Tell me, three youths (remember me, I pray, so that I too may obtain with you the same lot of martyrdom): who was the fourth with you, walking in the midst of the furnace and hymning God with you as from one mouth? Describe to us his form and beauty, so that we too, seeing him in the flesh, may recognize him. Who was it that so orderly recounted all creation through your mouth, so that you left out nothing of what is or has come to be? Spending one hour in the furnace, you were taught the making of creation; for the Word (was with you and) spoke through you, he who knows the making of creation. For wonderful, beloved, are the things spoken in hymns by the three youths in the furnace: how they left out none of the created things, lest anything be thought free or self-governing; but embracing and naming all things, things in heaven, on earth and under the earth, they showed all to be servants of God, who created all things through the Word, so that no one should boast that any created thing is unbegotten or without beginning. Let the dogmatists of the heresiarchs cease, then, who, naming powers and aeons and emanations, invent empty monstrous tales, so that by strange words they may easily deceive men and kill them, and compel them to worship things that are not as though they were, … fashioning them as Nebuchadnezzar did. For Scripture, embracing all things, whether 'principalities' or 'authorities' or 'powers' or 'thrones' or 'dominions' or 'every name that is named', has subjected all things and made them servants to God as Lord and Master, to hymn, bless and glorify the one who made them. And therefore Hananiah, Azariah and Mishael, after speaking of all that exists, added: 'Bless, all you who worship the Lord, the God (of gods); hymn and give thanks, for his mercy is for ever.'

Textual problem in this passage: see the notes.

Dan 3:25 (allusion, high confidence) · Col 1:16 (quotation, high confidence) · Eph 1:21 (quotation, high confidence)

Notes and citation

Summary: The fourth in the furnace was the Word who spoke through the youths; their hymn shows all creation to be God's servant, against heretics who invent aeons and emanations.

Quotations: Dan 3:25 (the fourth); Col 1:16; Eph 1:21; Pr Azar 68 (Dan 3:90). 'Unbegotten' renders ἀγέννητον (some manuscripts ἀγένητον, 'uncreated'). The 'powers, aeons and emanations' are Valentinian terms; the polemic is the author's, translated as written. A long block of Bonwetsch's apparatus that leaked into the text is removed by a logged correction; a word lost at the join is marked '…'.

Notes on the original text

Digital text corrected (OCR χ for κ; leaked apparatus, page number and running head; page number and running head inside a word): διηγηἃ 100 ἹΠΠΟΛΥΤΟῪΥ σάμενος → διηγησάμενος; χαμίνῳ ποιήσαντες → καμίνῳ ποιήσαντες; ἱππολύτου Barb., ἱππολύτου ἐπισκόπου ῥώμης Vat. 754: Corder., τοῦ ἁγιωτάτου ἱππολύτου ἐπ ῥώμης Vat. 1683. Par. 139 θαυμαστὰ] θαυμάσαι oder θαυμᾶσαι A δι᾽ ὕμνων] ich: δι᾽ υμὼν A: <SE λελαλ] AV1IPI: λελεγμένα die übrigen Simeon: παρέλιπον Ναί Parr Vind. Cord. ἐλεύθερος x. αὐτεξούσιος V! τι hat 146 συμπεριλαβόντες] ESMend: συνπαραλαβῶντες A: συμπαραλαβόντες Barb.: σομπεριλαβόντες Cord. ὁνομάσαντες A: ὀνομάζοντες Par. 146 8 τὰ A te haben τὰ < Phil. χατἀχθώνια A 9 ἐδίδαξαν V1P!ı τὰ « Τὰ ausser viell. Par. 141. 148. 159 τοῦ < Vind. Par. 143 χτήσαντος Par. 163 10 μή τι S χαυχήσειται A: καῦυχήσητε Coisl. 275 ἀγένητος Ν᾽, ἀγένητον P! Vat. 144. 754. Barb. (2. ν ausradiert) εἴη) ἐπὶ Vat. 754 Coisl. πάντων τῶν S κτισμάτων] es endet αὶ 11 Παυσάσθω A αἰρεσιαρχὼν A οἱ A 12 δνομάζοντες A 18 εὐκόλως <S 14 ἀπὸκτείνωσιν ὥσπερ mit 8: «περ A ἀναπλ. m.) ἀναπλάσσον ...... τα A. 102 ; ἹΠΠΟΜΛΥΤΟΥ → .

Extrabiblical texts: Pr Azar 68 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Topics: Christology, Heresy

Cite (SBL): Hippolytus, Comm. Dan. 2.30 (Bonwetsch GCS 1:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-30). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-30) · Report an error

2.31Bonwetsch GCS 1:102

Οἱ μὲν οὖν Βαβυλώνιοι ὁρῶντες τοὺς τρεῖς παῖδας ἐν τῇ καμίνῳ ὑμνοῦντας „OU διέλιπον" «καίοντες νάφθαν καὶ πίσσαν, στυπίον καὶ κληματίδα καὶ διεχεῖτο ἢ φλὸξ ἐπάνω τῆς καμίνου πήχεις τεσ]ίσαράκοντα ἐννέα"... Fe. 3. καὶ διώδευσεν" τὸ πῖρ, φησίν, «καὶ (ἐνεπύρισεν οὖς) εὗρεν πείρὶ τὴν κάμινον τῶν Χαλδαίων". θδρᾶτε πῶς αὐτὸ τὸ πῖρ φρόνιμον ὑπάρχει, ἐπιγινῶσκον καὶ κολάζον τοὺς αἰτίους; τῶν μὲν γὰρ δούλων τοῦ θεοῦ (οὐχ ἥψατο", τοὺς δὲ ἀπίστους καὶ ἀθέους τῶν Χαλδαίων κατε λόγισεν᾽ καὶ οἱ μὲν εἴσω ὄντες ἐν τῇ καμίνῳ ὑπὸ τοῦ ἀγγέλου ἐδροσίζοντο, οἱ δὲ δοκοῦντες ἔξω τῆς καμίνου ἀμέριμνοι ἑστάναι αὐτοὶ ὑπὸ τοῦ πυρὸς διεφθάρησαν. *xal ὡς ἡ γραφὴ λέγει: „O0 δὲ ἄγγελος τοῦ θεοῦ συγκατέβη ἅμα τοῖς περὶ τὸν ᾿Αζαρίαν εἰς τὴν κάμινον καὶ ἐξετίναξεν τὴν φλόγα τοῦ πυρὸς τῆς καμίνου καὶ ἐποίησεν τὸ μέσον τῆς καμίνου οἧς πνεῦμα δρόσου διασυρίζον, καὶ οὐχ ἥψατο αὐτῶν τὸ καθόλου τὸ πῖρ οὐδὲ ἐλύπησεν οὐδὲ παρηνώχλησεν αὐτούς".

Hoi men oun Babylōnioi horōntes tous treis paidas en tę̄ kaminǭ hymnountas „OU dielipon" «kaiontes naphthan kai pissan, stypion kai klēmatida kai diecheito ē phlox epanō tēs kaminou pēcheis tes]isarakonta ennea"... Fe. 3. kai diōdeusen" to pir, phēsin, «kai (enepyrisen ous) heuren peiri tēn kaminon tōn Chaldaiōn". thdrate pōs auto to pir phronimon hyparchei, epiginōskon kai kolazon tous aitious? tōn men gar doulōn tou theou (ouch hēpsato", tous de apistous kai atheous tōn Chaldaiōn kate logisen᾽ kai hoi men eisō ontes en tę̄ kaminǭ hypo tou angelou edrosizonto, hoi de dokountes exō tēs kaminou amerimnoi hestanai autoi hypo tou pyros diephtharēsan. *xal hōs hē graphē legei: „O0 de angelos tou theou synkatebē hama tois peri ton ᾿Azarian eis tēn kaminon kai exetinaxen tēn phloga tou pyros tēs kaminou kai epoiēsen to meson tēs kaminou hoēs pneuma drosou diasyrizon, kai ouch hēpsato autōn to katholou to pir oude elypēsen oude parēnōchlēsen autous".

The Babylonians, then, seeing the three youths hymning in the furnace, 'did not cease' 'burning naphtha and pitch, tow and brushwood, and the flame streamed out above the furnace forty-nine cubits' … 'And it spread out', it says, 'and burned those of the Chaldeans whom it found around the furnace.' Do you see how the fire itself is discerning, recognizing and punishing the guilty? For it 'did not touch' the servants of God, but consumed the unbelieving and godless Chaldeans; and those who were inside the furnace were refreshed with dew by the angel, while those who thought they stood outside the furnace without care were themselves destroyed by the fire. And as Scripture says: 'But the angel of the Lord came down together with Azariah and his companions into the furnace, and drove the flame of the fire out of the furnace, and made the midst of the furnace like a whistling wind of dew; and the fire did not touch them at all, nor hurt nor trouble them.'

Notes and citation

Summary: The fire spared the youths but burned the Chaldeans outside, while the angel made the furnace like a dewy wind.

Quotations: Pr Azar 23–27 (LXX/Theodotion Dan 3:46–50). A few words are lost in the OCR after the first quotation ('…').

Notes on the original text

Digital text corrected (OCR slip; page number and running head): 104 ἹΠΠΟΜΥΤΟῪ → ; κάμνον → κάμινον.

Extrabiblical texts: Pr Azar 23-27 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Hippolytus, Comm. Dan. 2.31 (Bonwetsch GCS 1:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-31). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-2-31) · Report an error