Commentary on Daniel 3.7–3.20

Hippolytus of Rome · Commentary on Daniel · ca. 202-204 · Rome · 13 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 3

3.7Bonwetsch GCS 1:132

Τί ὠφέληκεν Ναβουχοδονόσορ τὸν βασιλέα τὸ ὑπέρογκον ῥῆμα ἐν τῷ εἰπεῖν" οὐχ αὐτὴ ἐστὶν Βαβυλὼν ἡ μεγάλη, ἣν ἐγὼ ᾧκοδόμησα (εἰς οἶκον βασιλείας ἐν τῷ κράτει τῆς ἰσχύος μου εἰς τιμὴν τῆς δόξης μου), ὁπότε φυγαδευθεὶς χλόην μετὰ τῶν θηρίων ἐν τοῖς ὄρεσιν ἤσθιεν; ποῦ τὸ θράσος ἐκεῖνο καὶ ἢ πολλὴ τῶν λόγων ὑπερηφανία; καὶ ἡ τῆς καμίνου μεγάλη καὶ δεινὴ φλόξ, ὁπότε οὐδὲ τῆς ἰδίας αὐτοῦ ψυχῆς ἐκυρίευσεν; θκαὶ διὰ τοῦτο σύμβουλος τούτου ἐγένετο ὁ μακάριος Δανιήλ, ὡς καλὸς ἰατρὸς τὰ τούτου θεραπεῦσαι τραύματα βουλόμενος" νῦν „N βουλή μου" λέγων ,ἀρεσάτω σοι, βασιλεῦ, καὶ τὰς ἁμαρτίας σου ἐν ἐλεημοσύναις λύτρωσαι καὶ τὰς ἀδικίας σου ἐν οἰκτιρμοῖς πενήτων᾽ ἴσως μακρόθυμος ἔσται τοῖς παραπτώμασίν σου. “δι᾿ ὃ καὶ συγκρίνων τὸ ἐνύπνιον τοῦ βασιλέως σύνὅακρυς γενάμενος ἐλυπήθη καὶ „oo ὥραν μίαν ἀπηνεώθη καὶ οἱ διαλογισμοὶ αὐτοῦ συνετάρασσον αὐτόν", μὴ βουλόμενος μηδὲ φωνὴν διὰ στόματος προ].... (κατο)νυγῇ καὶ τὰ λεγόμενα ὑπὸ τοῦ προφήτου ποιήσας σωθῆναι δυνηθῇ. ὑτοῦ μὲν οὖν “ανιὴλ ἐπὶ μίαν ὥραν ἀφώνου ἑστῶτος καὶ πολλῆς ἡσυχίας γεγενημένης, ἑώρων πάντες ὑπὸ τῶν διαλογισμῶν τοῦτον ταρασσόμενον καὶ τὸ τούτου πρόσωπον ἀλλοιούμενον, ποτὲ μὲν ὠχρὸν γινόμενον διὰ τὸν φόβον τοῦ συγκρίματος, μήπως ἀκούσας ὁ βασιλεὺς τὰ περὶ αὐτοῦ λεγόμενα θυμωθ εὶς κελεύσῃ αὐτὸν ἀποκτανθῆναι, (ποτὲ δὲν ὑπὸ [δὲ] τοῦ πνεύματος ἐνδυναμούμενον καὶ πρόσωπον ἀγγέλου ἀναλαμβάνοντα, τήν (TE) ὄψιν τούτου ἔμπυρον γινομένην καὶ ὀφθαλμοὺς ὡς φλόγα πυρὸς λάμποντας, ἵνα καὶ ἐν τούτῳ καταπλαγεὶς ὁ βασιλεὺς φοβηθῆῇ. el γὰρ τοῦ μακαρίου Μωυσέως τὸ πρόσωπον οἱ υἱοὶ Ἰσραὴλ ἰδεῖν οὐκ ἠδυνή]{θησανὶ ,διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ", πῶς οὐχὶ τότε οἱ Βαβυλώνιοι ἰδόντες τὸ πρόσωπον τοῦ Δανιὴλ ἀλλοιούμενον ἐφοβήθησαν; καὶ ποτὲ μὲν ἄνθρωπος ὧν ἐφαίνετο, [καὶ] ποτὲ δὲ οἧς Ayγελος θεοῦ ἐδείκνυτο. πάντες εἱστήκεισαν ἐνεοί, περιμένοντες τοὺς τῆς καρδίας αὐτοῦ προερχομένους διαλογισμούς. Ἰτότε μὲν ἀπὸ τῆς πολλῆς δόξης καὶ ἀγωνίας κατασταλεὶς καὶ εἰς τὴν ἰδίαν ἕξιν τῆς ἀνθρωπίνης φύσεως ἐλθών, ἀπεχρίθη τῷ βασιλεῖ «καὶ εἶπεν" οἔστω" δὴ, βασιλεῦ, «τὸ ἐνύπνιον" „TOLG μισοῦσίν σε, καὶ ἡ σύγκρισις αὐτοῦ τοῖς ἐχθροῖς σου". θκαὶ οὕτως ἀρξάμενος καθ' ἕχαστον αὐτῷ τὸ εἰς αὐτὸν συμβησόμενον ἀπήγγειλεν καὶ τοῦτον λόγοις παρακλητικοῖς παραμοθούμενος εὐέλπιδα. πάλιν πρὸς τὰ μέλλοντα κατήρτιξεν. "φησὶν γὰρ πρὸς αὐτόν’ ,καὶ ἐπεὶ ἴδεν ὃ βασιλεὺς εἰρ καὶ ἅγιον] ἀπὸ οὐρανοῖ (καταβαίνοντα) καὶ εἶπεν" ,ἐχκόψατε τὸ δένδρον καὶ ἐκτίλατε τὰ φύλλα αὐτοῦ καὶ ἐκτινάξατε τοὺς κλάδους αζὐτοῦν", »πλὴν τὴν φυὴν τῶν ῥιζῶν τοῦ δένδρου ἐάσατε ἐν τῇ γῆ“ „N βασιλεία σου σοὶ μένει, βασιλεῦ, ἕως ἂν ἐπιγνῷς τὴν (ἐξουσίαν τὴν» ἐπουράνιον“, (ὅτι κυριδύει ὁ ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων καὶ ᾧ ἂν θέλῃ δώσει αὐτήν".

Ti ōphelēken Nabouchodonosor ton basilea to hyperonkon rhēma en tǭ eipein" ouch autē estin Babylōn hē megalē, hēn egō hǭkodomēsa (eis oikon basileias en tǭ kratei tēs ischyos mou eis timēn tēs doxēs mou), hopote phygadeutheis chloēn meta tōn thēriōn en tois oresin ēsthien? pou to thrasos ekeino kai ē pollē tōn logōn hyperēphania? kai hē tēs kaminou megalē kai deinē phlox, hopote oude tēs idias autou psychēs ekyrieusen? thkai dia touto symboulos toutou egeneto ho makarios Daniēl, hōs kalos iatros ta toutou therapeusai traumata boulomenos" nyn „N boulē mou" legōn ,aresatō soi, basileu, kai tas hamartias sou en eleēmosynais lytrōsai kai tas adikias sou en oiktirmois penētōn᾽ isōs makrothymos estai tois paraptōmasin sou. “di᾿ ho kai synkrinōn to enypnion tou basileōs synoakrys genamenos elypēthē kai „oo hōran mian apēneōthē kai hoi dialogismoi autou synetarasson auton", mē boulomenos mēde phōnēn dia stomatos pro].... (kato)nygę̄ kai ta legomena hypo tou prophētou poiēsas sōthēnai dynēthę̄. hytou men oun “aniēl epi mian hōran aphōnou hestōtos kai pollēs hēsychias gegenēmenēs, heōrōn pantes hypo tōn dialogismōn touton tarassomenon kai to toutou prosōpon alloioumenon, pote men ōchron ginomenon dia ton phobon tou synkrimatos, mēpōs akousas ho basileus ta peri autou legomena thymōth eis keleusę̄ auton apoktanthēnai, (pote den hypo [de] tou pneumatos endynamoumenon kai prosōpon angelou analambanonta, tēn (TE) opsin toutou empyron ginomenēn kai ophthalmous hōs phloga pyros lampontas, hina kai en toutǭ kataplageis ho basileus phobēthēę̄. el gar tou makariou Mōyseōs to prosōpon hoi huioi Israēl idein ouk ēdynē]{thēsani ,dia tēn doxan tou prosōpou autou", pōs ouchi tote hoi Babylōnioi idontes to prosōpon tou Daniēl alloioumenon ephobēthēsan? kai pote men anthrōpos hōn ephaineto, [kai] pote de hoēs Aygelos theou edeiknyto. pantes heistēkeisan eneoi, perimenontes tous tēs kardias autou proerchomenous dialogismous. Itote men apo tēs pollēs doxēs kai agōnias katastaleis kai eis tēn idian hexin tēs anthrōpinēs physeōs elthōn, apechrithē tǭ basilei «kai eipen" oestō" dē, basileu, «to enypnion" „TOLG misousin se, kai hē synkrisis autou tois echthrois sou". thkai houtōs arxamenos kath' hechaston autǭ to eis auton symbēsomenon apēngeilen kai touton logois paraklētikois paramothoumenos euelpida. palin pros ta mellonta katērtixen. "phēsin gar pros auton’ ,kai epei iden ho basileus eir kai hagion] apo ouranoi (katabainonta) kai eipen" ,echkopsate to dendron kai ektilate ta phylla autou kai ektinaxate tous kladous azytoun", »plēn tēn phyēn tōn rhizōn tou dendrou easate en tę̄ gē“ „N basileia sou soi menei, basileu, heōs an epignǭs tēn (exousian tēn» epouranion“, (hoti kyridyei ho hypsistos tēs basileias tōn anthrōpōn kai hǭ an thelę̄ dōsei autēn".

What did his swollen word profit King Nebuchadnezzar, when he said, 'Is not this great Babylon, which I have built (as a royal house by the might of my power, for the honour of my glory)?', when, driven out, he ate grass with the beasts in the mountains? Where was that boldness and the great arrogance of his words? Where the great and terrible flame of the furnace, when he was not master even of his own soul? And for this reason the blessed Daniel became his counsellor, wishing, like a good physician, to heal his wounds, saying: 'Now let my counsel please you, O king, and redeem your sins by almsgiving and your iniquities by mercy to the poor; perhaps he will be long-suffering toward your trespasses.' Therefore too, as he interpreted the king's dream, he was grieved even to tears, and 'was dumbfounded for about one hour, and his thoughts troubled him', not wishing even to utter a sound from his mouth …, so that (the king might be) pierced to the heart and, by doing what the prophet said, might be able to be saved. While Daniel stood speechless for an hour and a great silence had fallen, all saw him troubled by his thoughts and his face changing: now growing pale for fear of the interpretation, lest the king, hearing what was said about him, should be enraged and order him to be killed; (now) strengthened by the Spirit and taking on the face of an angel, his countenance becoming fiery and his eyes shining like a flame of fire, so that in this too the king might be astounded and afraid. For if the sons of Israel could not look at the face of the blessed Moses 'because of the glory of his face', how should not the Babylonians then have been afraid when they saw Daniel's face changing? At one moment he appeared to be a man, at another he was shown as an angel of God. All stood speechless, waiting for the thoughts that would come forth from his heart. Then, calmed from the great glory and anguish and returning to the condition proper to human nature, he answered the king 'and said: May the dream' indeed, O king, 'be for those who hate you, and its interpretation for your enemies.' And beginning thus, he declared to him point by point what would befall him, and, comforting him with words of encouragement, again prepared him to be hopeful for the future. For he says to him: 'And whereas the king saw a watcher and a holy one (coming down) from heaven, who said, Cut down the tree, strip off its leaves and shake off its branches, but leave the stump of the roots of the tree in the earth: your kingdom remains yours, O king, until you come to know the heavenly (authority)', '(that) the Most High rules the kingdom of men, and to whom he will he gives it.'

Dan 4:30 (4:27 LXX) (quotation, high confidence) · Dan 4:27 (4:24 LXX) (quotation, high confidence) · Dan 4:19 (4:16 LXX) (quotation, high confidence) · Dan 4:23 (4:20 LXX) (quotation, high confidence) · Dan 4:26 (4:23 LXX) (quotation, high confidence) · 2 Cor 3:7 (quotation, high confidence) · Exod 34:30 (allusion, high confidence)

Notes and citation

Summary: Nebuchadnezzar's boasting did not save him; Daniel, like a good physician, counselled him with tears, his face changing between fear and angelic glory, and gave him hope that his kingdom would be restored.

Quotations: Dan 4:30, 27, 19, 23–26 (Theodotion); 2 Cor 3:7. A few words are lost in the OCR after 'from his mouth' ('…'); translated by sense.

Notes on the original text

Digital text corrected (OCR noise, page number and running head; OCR slips; OCR χ for κ; running head and page number): ΕΙΣ ΤΟΝ 4ANIHA ΤΠ, 6.7. 133 → ; οἰχτιρμοῖς → οἰκτιρμοῖς; ἀποχτανθῆναι → ἀποκτανθῆναι; μαχαρίου Μωύσέως → μακαρίου Μωυσέως; ἀπὸ τῆς σι 136 ἹΠΠΟΜΛΥΤΟΥ πολλῆς → ἀπὸ τῆς πολλῆς.

Cite (SBL): Hippolytus, Comm. Dan. 3.7 (Bonwetsch GCS 1:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-7). (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.

3.8Bonwetsch GCS 1:136

Ταῦτα" μὲν οὖν ἅπαντα συνέβη τῷ βασιλεῖ Ναβουχοδονόσορ (μετὰ δωδεκάμηγνον)“. 2οῦτε γὰρ ἡ γραφὴ ἐψεύσατο, οὔτε Δανιὴλ τοῦτον ἐπλάνησεν, ἀλλὰ τὰ μέλλοντα ἐπ᾽ αὐτὸν τελεῖσθαι ταῦτα τοῦτον προεδίδαξεν. 370 γὰρ δένδρον. τὸ μεγαλυνθὲν. καὶ ἰσχυκός, οὗ (τὸ ὕψος" ἰφθασεν ἕως τοῦ οὐρανοῖ καὶ τὸ κῦτος αὐτοῦ εἰς τὰ πέρατα τῆς γῆς" σημαίνει ἡ γραφὴ αὐτὸν εἶναι τὸν βασιλέα, os καὶ Δανιὴλ τοῦτο ῥητῶς διεσάφησεν διὰ τὸ ὑψωθῆναι τὸν βασιλέα καὶ ἔνδοξον γενέσθαι καὶ κυριεῦσαι πάσης τῆς γῆς καὶ]. . “(οἱ δὲ) κλάδοι αὐτοῦ ὑπῆρχον ὕπατοι καὶ στρζατηγοὶ) καὶ τοπάρχαι {καὶ πάντες) οἱ ὑπ᾽ αὐτοῦ καθεστηχότες ὡς ἐκ δένδρου κλάδοι προβεβλημένοι. Sta δὲ φίλλα τοῦ δένδρου δεικνύει() τὸ διὰ τῶν λόγων αὐτοῦ διάταγμα ἀποσταλὲν εἰς πᾶσαν τὴν γῆν, κελεῖον καὶ διατάσσον καθοςς ἠβούλετο. τὸν δὲ καρπὸν τὸν πολὺν ὃν εἶχεν τὸ δένδρον δηλοῖ τὴν “πολλὴν πρόσοδον καὶ τοὺς φόρους τοὺς ἀναφερομένους αὐτῷ ἀφ ἕνος EXAOTOV ἔθνους. "TO δὲ κύτος αὐτοῦ TO ἐπὶ τῆς γῆς ἡδρασμένον σημαίνει αὐτὴν εἶναι τὴν βασιλείαν διὰ τὸ ἐπίγειον αὐτὴν εἶναι (καὶ ὡς ἐπὶ γῆς ἡδρασμένην. SO δὲ νκαρπὸς αὐτοῖ πολὺς καὶ τροφὴ πάντων" GR) NV „eV αὐτῷ" τὰ ὀψώνια καὶ τὰς τιμὰς καὶ τὰ χαρίσματα τὰ ὑπὸ τοῦ βασιλέως πᾶσιν διδόμενα, ἅτινα ἦσαν ὡς τροφὴ ἀπὸ δένδρου τοῖς ἀνθρώποις διδομένη. θ(τὰ δὲν .θηρία τίὰ ἄγρια)" ... δυνάμεις... μενον καὶ προσεχαρτέρουν τῷ βασιλεῖ τὰ κελευόμενα ἐξυπηρετοῦντες, ὡς θηρία ὑπάρχοντες ἕτοιμοι εἰς πολεμεῖν καὶ διαφθείρειν. καὶ τοὺς ἀνθρώπους ὥσπερ θηρία διασπαράσσειν. ᾿θτὰ δὲ "ὄρνεα" τὰ Ep τοῖς κλάδοις αὐτοῦ" κατοικοῦντα ἡ πάντων τῶν ἐθνῶν οὖσα εἰς αὐτὸν ὑπακοή, ἅτινα πόρρωθεν καὶ μακρόθεν ἐρχόμενα τοῖς ἄρχουσιν τοῖς ὑπ᾿ αὐτοῦ κατασταθεῖσιν ὑπετάσσοντο, ος κλάδοις ἀπὸ δένδρου ὑπάρχουσιν.

Tauta" men oun hapanta synebē tǭ basilei Nabouchodonosor (meta dōdekamēgnon)“. 2oute gar hē graphē epseusato, oute Daniēl touton eplanēsen, alla ta mellonta ep᾽ auton teleisthai tauta touton proedidaxen. 370 gar dendron. to megalynthen. kai ischykos, hou (to hypsos" iphthasen heōs tou ouranoi kai to kytos autou eis ta perata tēs gēs" sēmainei hē graphē auton einai ton basilea, os kai Daniēl touto rhētōs diesaphēsen dia to hypsōthēnai ton basilea kai endoxon genesthai kai kyrieusai pasēs tēs gēs kai]. . “(hoi de) kladoi autou hypērchon hypatoi kai strzatēgoi) kai toparchai {kai pantes) hoi hyp᾽ autou kathestēchotes hōs ek dendrou kladoi probeblēmenoi. Sta de philla tou dendrou deiknyei() to dia tōn logōn autou diatagma apostalen eis pasan tēn gēn, keleion kai diatasson kathoss ēbouleto. ton de karpon ton polyn hon eichen to dendron dēloi tēn “pollēn prosodon kai tous phorous tous anapheromenous autǭ aph henos EXAOTOV ethnous. "TO de kytos autou TO epi tēs gēs hēdrasmenon sēmainei autēn einai tēn basileian dia to epigeion autēn einai (kai hōs epi gēs hēdrasmenēn. SO de nkarpos autoi polys kai trophē pantōn" GR) NV „eV autǭ" ta opsōnia kai tas timas kai ta charismata ta hypo tou basileōs pasin didomena, hatina ēsan hōs trophē apo dendrou tois anthrōpois didomenē. th(ta den .thēria tia agria)" ... dynameis... menon kai prosecharteroun tǭ basilei ta keleuomena exypēretountes, hōs thēria hyparchontes hetoimoi eis polemein kai diaphtheirein. kai tous anthrōpous hōsper thēria diasparassein. ᾿thta de "ornea" ta Ep tois kladois autou" katoikounta hē pantōn tōn ethnōn ousa eis auton hypakoē, hatina porrōthen kai makrothen erchomena tois archousin tois hyp᾿ autou katastatheisin hypetassonto, os kladois apo dendrou hyparchousin.

All these things, then, befell King Nebuchadnezzar '(after twelve months)'. For neither did Scripture lie nor did Daniel mislead him; rather he taught him beforehand the things that were to be accomplished upon him. For by the tree that 'grew great and strong, whose (height) reached to heaven and its breadth to the ends of the earth', Scripture signifies that it is the king himself, as Daniel also plainly made clear, because the king was exalted, became glorious, and ruled the whole earth, and …. (And) its branches were the consuls, the generals and the toparchs (and all) who had been appointed by him, put forth like branches from a tree. The leaves of the tree show the decree sent out through his words into all the earth, commanding and ordering as he wished. The abundant fruit that the tree had signifies the great revenue and the tributes brought to him from each nation. Its breadth, set firm on the earth, signifies that it is the kingdom itself, because it is earthly (and as it were set firm upon the earth). 'Its abundant fruit, and food for all in it', (means) the wages, the honours and the gifts given by the king to all, which were like food given to men from a tree. (The) 'wild beasts' … the forces … and they waited on the king, carrying out his commands, being like beasts ready to make war and destroy and to tear men apart like beasts. The 'birds' that 'lodged in its branches' are the obedience of all the nations to him; coming from afar and far off, they submitted to the rulers appointed by him, who are like branches from a tree.

Textual problem in this passage: see the notes.

Dan 4:29 (4:26 LXX) (quotation, high confidence) · Dan 4:20 (4:17 LXX) (quotation, high confidence) · Dan 4:21 (4:18 LXX) (quotation, high confidence)

Notes and citation

Summary: The tree in Nebuchadnezzar's dream interpreted part by part: the king, his officials as branches, his decrees as leaves, tribute and gifts as fruit, his armies as beasts, the subject nations as birds.

Quotations: Dan 4:29, 20–21 (Theodotion 4:26, 17–18). A line is lost in the OCR in the account of the beasts ('…'); translated by sense.

Notes on the original text

Digital text corrected (OCR slips in name; page number and running head inside a word): Νιαβουχοδογόσορ → Ναβουχοδονόσορ; προβεβλη138 ἹΠΠΟΔΥΤΟΥ μένοι → προβεβλημένοι.

Cite (SBL): Hippolytus, Comm. Dan. 3.8 (Bonwetsch GCS 1:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-8). (abbreviation not yet checked)

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3.9Bonwetsch GCS 1:138

Ἐν τῷ οὐν καταβῆναι τὸν ἄγγελον ἀπὸ οὐρανοῦ. καὶ εἰπεῖν" „EXKOWATE τὸ δένδρον καὶ ἐκτινάξατε τοὺς κλάδους αὐτοῦ, καὶ ἐκτίλατε τὰ φύλλα αὐτοῦ καὶ διασκορπίσατε τὸν καρπὸν αὐτοῦ, σαλευθήτωσαν τὰ θηρία [τὰ] ὑποκάτωθεν αὐτοῦ καὶ τὰ ὄρνεα ἀπὸ τῶν κλάδων αὐτοῦ" σημαίνει) ... (βασιλγεῖ καὶ τῶν ὑπ᾽ αὐτὸν οὐσῶν δυνάμεων. 30 δὲ ἐκδιοχθ εἰς ὑπ᾿ αὐτῶν ἔφυγεν εἰς τὴν ἔρημον καὶ ἀφῃρέθη ἡ τούτου βασιλε ία καὶ ἡ ἐξουσία καὶ ἡ με) γαλωσύνη ἢ" εἶχεν τὸ πρότερον, καὶ ὁ ποτὲ καυχούμενος καὶ λέγων" ὁτι . τίς ἔστιν» θεός, ὃς ἐξελεῖται ὑμᾶς ἐκ τῶν χειρῶν μου; ὕστερον κεκυφὼς πρὸς τὴν γὴν ἐλεεινῶς ἐν τοῖς ὄρεσιν βρυχώμεν ος μετὰ τῶν θηρίων διῆγεν φοβούμενος τοὺς ἑαυτοῦ σατράπας, μήποτε ὑπ᾽ αὐτῶν ἀναιρεθῆῇ. Sal διὰ τοῦτο ἡ γραφὴ λέγει" (ἐν τῇ χλόῃ τῇ ἔξω καὶ ἐν τῇ ὁρόσῳ τοῦ οὐρανοῦ κοιτασθήσεται καὶ μετὰ “θηρίων ἀγρίων 7 μερὶς αὐτοῦ ἐν τῷ χόρτῳ τῆς γῆς" ἡ καρδία αὐτοῦ ἀπὸ τῶν ἀνθρώπων ἀλλοιοθήσεται, καὶ καρδία θηρίου δοθήσεται αὐτῷ“. "οὐκέτι γὰρ ὡς ἂνθρῶπος. μέγας βασιλεὺς καὶ δυνάστης ἐν τοῖς βασιλείοις διαιτώ 'μενος διῆγεν, ἀλλὰ μονάζων ἐν ἐρημίαις χόρτον" καὶ χλόην .ἤσθιεν", ἕως ἡ καρδία αὐτοῦ ἀλλοιωθεῖσα ἐγενήθη ὡς θηρίου ἐν ἴλαις καὶ σπηλαίοις νεμομένου, «ἕως οὗ ἡ θρὶξ αὐτοῦ ὡς λεόντων ηὔξησεν καὶ οἱ ὄνυχες αὐτοῦ ὡς ὀρνέων ἐμεγαλύνθησαν" «καὶ ἑπτὰ καιροὶ" ἠλλάγησαν „ER αὐτόν“. --- συνέκρινεν μὲν γὰρ ταῦτα οὕτως γενέσθαι ὁ θεὸς ὁ ὕψιστος, καθὸς Δανιὴλ λέγει. ςσύνκριμα ὑψίστου ἐστὶν ὃ ἔφθασεν ἐπὶ τὸν κύριόν μου τὸν βασιλέα". δὸ δὲ λόγος ἀκούσας τὴν βουλὴν τοῦ πατρὸς καταβὰς ἀπὸ οὐρανῶν τὸ θέλημα τοῦ πατρὸς τοῖς ἀγγέλοις ἀνήγγειλεν, ὡς λέγει ἡ γραφή" «ἅγιος ἀπὸ οὐρανῶν κατέβη“. Τοὶ δὲ ἄγγελοι τὸν λόγον ἐπηρώτησαν" τί ἐκέλευσεν ἡμᾶς ποιῆσαι ὁ δεσπότης: ἁγίων γὰρ τὸ ἐπερώτημα. 8ὃ δὲ λόγος πρὸς αὐτούς" τάδε λέγει ὁ θεὸς ὁ ὑψιστος᾽ ,(ἐκκόψατε τὸ δένδρον καὶ ἐχτίλατε τοὺς κλάδους αὐτοῦ καὶ ἐκτινάξατε τὰ φύλλα αὐτοῦ". οἱ δὲ ἀκούσαντες ἐτάρα{(ξαν τὰς δυνάμεις τοῦ βασιλέως, ἵν᾿ ἀφέλωσιν ἀπ᾽ αὐτοῦ) τὴν βασιλείαν. 'θτὰ γὰρ ἔθνη πάντα ἀγγέλοις ἐστὶν παραδεδομένα, οὗς. λέγει Ἰωάννης ἐν τῇ ἀποκαλύψει" ,καὶ ἠκουσα" ἑνὸς λέγοντος «λῦσον τοὺς τέσσαρας ἀγγέλους τοὺς καθημένους ἐπὶ τῷ ποταμῷ τῷ μεγάλῳ Εὐφράτῃ" οἵτινες ἦσαν (Περσῶν) Μήδων ᾿Ασσυρίων Βαβυλωνίων.

En tǭ oun katabēnai ton angelon apo ouranou. kai eipein" „EXKOWATE to dendron kai ektinaxate tous kladous autou, kai ektilate ta phylla autou kai diaskorpisate ton karpon autou, saleuthētōsan ta thēria [ta] hypokatōthen autou kai ta ornea apo tōn kladōn autou" sēmainei) ... (basilgei kai tōn hyp᾽ auton ousōn dynameōn. 30 de ekdiochth eis hyp᾿ autōn ephygen eis tēn erēmon kai aphę̄rethē hē toutou basile ia kai hē exousia kai hē me) galōsynē ē" eichen to proteron, kai ho pote kauchoumenos kai legōn" hoti . tis estin» theos, hos exeleitai hymas ek tōn cheirōn mou? hysteron kekyphōs pros tēn gēn eleeinōs en tois oresin brychōmen os meta tōn thēriōn diēgen phoboumenos tous heautou satrapas, mēpote hyp᾽ autōn anairethēę̄. Sal dia touto hē graphē legei" (en tę̄ chloę̄ tę̄ exō kai en tę̄ horosǭ tou ouranou koitasthēsetai kai meta “thēriōn agriōn 7 meris autou en tǭ chortǭ tēs gēs" hē kardia autou apo tōn anthrōpōn alloiothēsetai, kai kardia thēriou dothēsetai autǭ“. "ouketi gar hōs anthrōpos. megas basileus kai dynastēs en tois basileiois diaitō 'menos diēgen, alla monazōn en erēmiais chorton" kai chloēn .ēsthien", heōs hē kardia autou alloiōtheisa egenēthē hōs thēriou en ilais kai spēlaiois nemomenou, «heōs hou hē thrix autou hōs leontōn ēuxēsen kai hoi onyches autou hōs orneōn emegalynthēsan" «kai hepta kairoi" ēllagēsan „ER auton“. --- synekrinen men gar tauta houtōs genesthai ho theos ho hypsistos, kathos Daniēl legei. ssynkrima hypsistou estin ho ephthasen epi ton kyrion mou ton basilea". do de logos akousas tēn boulēn tou patros katabas apo ouranōn to thelēma tou patros tois angelois anēngeilen, hōs legei hē graphē" «hagios apo ouranōn katebē“. Toi de angeloi ton logon epērōtēsan" ti ekeleusen hēmas poiēsai ho despotēs: hagiōn gar to eperōtēma. 8ho de logos pros autous" tade legei ho theos ho hypsistos᾽ ,(ekkopsate to dendron kai echtilate tous kladous autou kai ektinaxate ta phylla autou". hoi de akousantes etara{(xan tas dynameis tou basileōs, hin᾿ aphelōsin ap᾽ autou) tēn basileian. 'thta gar ethnē panta angelois estin paradedomena, hous. legei Iōannēs en tę̄ apokalypsei" ,kai ēkousa" henos legontos «lyson tous tessaras angelous tous kathēmenous epi tǭ potamǭ tǭ megalǭ Euphratę̄" hoitines ēsan (Persōn) Mēdōn ᾿Assyriōn Babylōniōn.

When, then, the angel came down from heaven and said, 'Cut down the tree and shake off its branches, strip off its leaves and scatter its fruit; let the beasts be shaken from under it and the birds from its branches', it signifies … to the king and to the forces that were under him. Driven out by them, he fled into the desert, and his kingdom was taken away, and the authority and the greatness that he had before; and he who once boasted and said, 'Who is the god who will deliver you out of my hands?', afterwards, bent to the ground, lived pitifully in the mountains with the beasts, roaring, fearing his own satraps lest he be killed by them. And for this reason Scripture says: 'In the grass outside and in the dew of heaven he shall lie down, and his portion shall be with the wild beasts in the grass of the earth; his heart shall be changed from that of men, and the heart of a beast shall be given him.' For no longer did he live as a man, a great king and potentate dwelling in palaces, but living alone in deserts he 'ate' grass and herbage, until his heart was changed and became like that of a beast feeding in thickets and caves, 'until his hair grew like lions' and his nails grew long like birds'', 'and seven times' passed 'over him'. For God the Most High decreed that these things should happen so, as Daniel says: 'It is the decree of the Most High, which has come upon my lord the king.' And the Word, hearing the counsel of the Father, came down from heaven and declared the Father's will to the angels, as Scripture says: 'A holy one came down from heaven.' And the angels asked the Word, 'What has the Master commanded us to do?', for 'the demand is of the holy ones'. And the Word said to them: 'Thus says God the Most High: Cut down the tree, strip off its branches and shake off its leaves.' And when they heard, they stirred up the king's forces, so as to take the kingdom away from him. For all the nations have been handed over to angels, of whom John speaks in the Revelation: 'And I heard one saying, Release the four angels who sit at the great river Euphrates'; these were the angels of the (Persians), Medes, Assyrians and Babylonians.

Dan 4:14 (4:11 LXX) (quotation, high confidence) · Dan 3:15 (quotation, high confidence) · Dan 4:15 (4:12 LXX) (quotation, high confidence) · Dan 4:33 (4:30 LXX) (quotation, high confidence) · Dan 4:24 (4:21 LXX) (quotation, high confidence) · Dan 4:13 (4:10 LXX) (quotation, high confidence) · Dan 4:17 (4:14 LXX) (quotation, high confidence) · Rev 9:14 (quotation, high confidence) · Deut 32:8 (allusion, low confidence)

Notes and citation

Summary: The felling of the tree is Nebuchadnezzar's overthrow by his own forces; the 'holy one' is the Word announcing the Father's decree to the angels who rule the nations.

Quotations: Dan 4:14, 15–16, 33, 24, 13, 17 (Theodotion 4:11–14, 30, 21, 10); Dan 3:15; Rev 9:14. Hippolytus identifies the 'holy one' of Dan 4:13 with the Word, and the angels of Rev 9:14 with the angels set over the nations (cf. Deut 32:8 LXX); translated as written. A few words are lost in the OCR after 'it signifies' ('…').

Notes on the original text

Digital text corrected (OCR χ for κ; page number and running head): ὑποχάτωθεν → ὑποκάτωθεν; οὐσῶν 140 ἹΠΠΟΜΥΤΟῪ δυνάμεων → οὐσῶν δυνάμεων; ἀποχαλύψει → ἀποκαλύψει.

Topics: Christology

Cite (SBL): Hippolytus, Comm. Dan. 3.9 (Bonwetsch GCS 1:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-9). (abbreviation not yet checked)

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3.10Bonwetsch GCS 1:142

Εἶτα λέγει: (ἂν τῇ χλόῃ τῇ ἔξω καὶ ἐν τῇ δρόσῳ τοῦ οὐρανοῦ αὐλισθήσεται", «καὶ ἑπτὰ καιροὶ ἀλλαγήσονται EX αὐτόν", ἕως οὗ γνῷ ὅτι κυριεύει ὃ θεὸς ὃ ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων". ἑπτὰ μὲν οὖν καιρούς τινες ἑπτὰ ἐνιαυτοὺς ψηφίζουσιν" τινὲς δὲ ἑπτὰ καιροὺς... ἀλλασσομένους --- ὃ γὰρ ἐνιαυτὸς τέσσαρας καιροὺς ἔχξι χειμῶνα, ἔαρ, θέρος καὶ μετόπωρον —, ὡς Ent‘ καιροὺς τότε ἐπὶ τὸν βασιλέα ἀλλαγῆναι. 3 τὸ δὲ εἰπεῖν αὐτὸν «τὴν φυὴν (τῶν ῥιζῶν τοῦ δένδρου ἐν τῇ γῇ ἐάσατε", ὅτι ἡ... “τοῦτο γὰρ πρὸς παιδείαν ἐγένετο τῷ βασιλεῖ, ἵνα μὴ (λοιπὸν) ὑψηλοφρονῶν λέγῃ (,τίς ἐστιν θεός"; ἀλλ᾽ ἵνα γνῷ, ὅτι) [,καὶ] πάντας τοὺς πορευομένους ἐν ὑπερηφανίᾳ δίναται ταπεινῶσαι".

Eita legei: (an tę̄ chloę̄ tę̄ exō kai en tę̄ drosǭ tou ouranou aulisthēsetai", «kai hepta kairoi allagēsontai EX auton", heōs hou gnǭ hoti kyrieuei ho theos ho hypsistos tēs basileias tōn anthrōpōn". hepta men oun kairous tines hepta eniautous psēphizousin" tines de hepta kairous... allassomenous --- ho gar eniautos tessaras kairous echxi cheimōna, ear, theros kai metopōron —, hōs Ent‘ kairous tote epi ton basilea allagēnai. 3 to de eipein auton «tēn phyēn (tōn rhizōn tou dendrou en tę̄ gę̄ easate", hoti hē... “touto gar pros paideian egeneto tǭ basilei, hina mē (loipon) hypsēlophronōn legę̄ (,tis estin theos"? all᾽ hina gnǭ, hoti) [,kai] pantas tous poreuomenous en hyperēphanią dinatai tapeinōsai".

Then it says: 'In the grass outside and in the dew of heaven he shall lodge', 'and seven times shall pass over him, until he knows that God the Most High rules the kingdom of men.' Some reckon the seven times as seven years; others as seven seasons … changing (for a year has four seasons: winter, spring, summer and autumn), so that seven seasons then passed over the king. And his saying, 'Leave the stump (of the roots of the tree) in the earth', means that the … For this was done for the king's instruction, so that (thereafter) he should not say in his pride, ('Who is the god?', but should know that) he 'is able to humble all who walk in pride'.

Dan 4:15 (4:12 LXX) (quotation, high confidence) · Dan 4:25 (4:22 LXX) (quotation, high confidence) · Dan 4:37 (4:34 LXX) (quotation, high confidence) · Dan 3:15 (allusion, medium confidence)

Notes and citation

Summary: The seven times are reckoned by some as seven years, by others as seven seasons; the stump left in the earth was for the king's instruction in humility.

Quotations: Dan 4:15–16, 25, 37 (Theodotion 4:12–13, 22, 34); Dan 3:15. The OCR has lost words in two places ('…'); the words in round brackets are Bonwetsch's restorations.

Cite (SBL): Hippolytus, Comm. Dan. 3.10 (Bonwetsch GCS 1:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-10). (abbreviation not yet checked)

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3.11Bonwetsch GCS 1:142

Εὑρίσκομεν οὖν ἐν τοῖς ὑπομνήμασιν τὸν Ναβουχοδονόσορ εἴχοσι πέντε ἔτη βεβασιλευκότα: ὀκτωκαίδεκα μὲν γὰρ τὰ πρῶτα ἔτη ἐβασίλευσεν, ὁτε ἐπαρθεὶς ἔστησεν τὴν εἰκόνα. ἔπειτα , μετὰ δωδεκάμηνον" τοῦτο αὐτῷ συνέβη, καὶ ,ἐξεδιώχθη ἀπὸ τῶν ἀνθρώπων" καὶ ἀφῃρέθη ἀπ᾽ αὐτοῦ ἡ βασιλεία. θκαὶ ἐν τῷ ταπεινωθῆναι αὐτὸν καὶ δεηθῆναι τοῦ κυρίου καὶ ἐξομολογήσασθαι καὶ λιτανεῦσαι τὸν θεὸν τὸν ὕψιστον, ἐκζητηθεὶς ὑπὸ τῶν μεγιστάνων ἑαυτοῦ (Kal) ὑποστρέψας πάλιν ἑπτὰ ἔτη ἐβασίλευσεν. ἐχαθ' ἃ καὶ αὐτὸς διηγεῖται 2 χα „A "--΄ \ \ m - - - > N σχῶ, Ὁ, [4 δ - λεγῶν" καὶ μετὰ τὸ τέλος τῶν ἡμερῶν ἐγὼ Ναβουχοδονόσορ TOVE ' ὀφθαλμούς μου εἰς τὸν οὐρανὸν ἀνέλαβον, καὶ αἱ φρένες μου ἐπ᾽ ἐμὲ ἐπεστράφησαν καὶ τὸν ὕψιστον ηὐλόγησα καὶ τῷ ζῶντι εἰς τοὺς αἰῶνας ἤνεσα καὶ ἐδόξασα, ὅτι ἡ ἐξουσία αὐτοῖ ἐξουσία αἰώνιος καὶ ἢ βασιλεία αὐτοῦ εἰς γενεὰν καὶ γενεάν, καὶ πάντες οἱ κατοικοῦντες τὴν γῆν εἰς οὐδὲν ἐλογίσθησα»" καὶ κατὰ τὸ θέλημα αὐτοῦ ποιεῖ ἐν τῇ δυνάμει τοῦ οὐρανοῦ καὶ ἐν τῇ κατοικίᾳ τῆς γῆς καὶ οὐκ ἔστιν ὃς ἀντιστήσεται τῇ χειρὶ αὐτοῦ καὶ ἐρεῖ αὐτῷ" τί ἐποίησας; --- αὐτῷ τῷ καιρῷ αἱ φρένες μου ἐπεστράφησαν ἐπ᾽ ἐμὲ καὶ εἰς τὴν τιμὴν τῆς βασιλείας μου ἦλθον᾽ καὶ ἡ μορφή μου ἐπέστρεψεν ἐπ᾽ ἐμὲ καὶ οἱ τύραν»οί μου καὶ οἱ μεγιστᾶνές μου ἐξεζήτουν με, καὶ ἐπὶ τὴν βασιλείαν μου ἐκραταιώθην καὶ μεγαλωσύνη περισσοτέρα προσετέθη μοι. νῦν οὺν ἐγὼ Ναβουχοδονόσορ αἰνῶ καὶ (ὑπερυψῶλν καὶ δοξάζω τὸν βασιλέα τοῦ οὐρανοῦ, ὅτι (πάντα τὰ ἔργα αὐτοῦ ἀληθινὰ καὶ αἱ τρίβοι αζὐτοῦν) κρίσεις καὶ πάντας τοὺς πορευομένους ἐν ὑπερηφανίᾳ δύναται ταπεινῶσαι". --- ἐν τῷ ἀποθέσθαι αὐτὸν τὴν ὑπερηφανίαν {τὴν πολλὴν) ἣν ἐκέκτητο καὶ ἐν τοῖς ὄρεσιν ὀδυνηθέντα ἐξομολογήσασθαι τῷ θεῷ ἐπιγνόντα τὴν ἐξουσίαν τὴν ἐπουράνιον ἀπεκατέστη πάλιν ἐπὶ τὴν ἀρχὴν τῆς βασιλείας αὐτοῦ" ἐκζητησάντων τε αὐτὸν τῶν μεγιστάνων καὶ τυράννων καὶ πάντων τῶν ὑπ᾽ αὐτὸν ὄντων [oT] καὶ περισσοτέραν τιμὴν καὶ δόξαν περιέθηκαν αὐτῷ. ἵνα πληρωθῆ τὸ ἐν τῷ ὁράματι εἰρημένον" «πλὴν τὴν φυὴν τῶν ῥιζῶν τοῦ δένδρου ἐάσατε ἐν τῇ γῆ", «ἕως οὗ γνῷ ὅτι κυριεύει ὁ ὕψιστος τῆς βασιλείας τῶν ἀνθρώπον καὶ ᾧ ἂν δόξῃ δώσει αὐτήνγ΄".

Heuriskomen oun en tois hypomnēmasin ton Nabouchodonosor eichosi pente etē bebasileukota: oktōkaideka men gar ta prōta etē ebasileusen, hote epartheis estēsen tēn eikona. epeita , meta dōdekamēnon" touto autǭ synebē, kai ,exediōchthē apo tōn anthrōpōn" kai aphę̄rethē ap᾽ autou hē basileia. thkai en tǭ tapeinōthēnai auton kai deēthēnai tou kyriou kai exomologēsasthai kai litaneusai ton theon ton hypsiston, ekzētētheis hypo tōn megistanōn heautou (Kal) hypostrepsas palin hepta etē ebasileusen. echath' ha kai autos diēgeitai 2 cha „A "--΄ \ \ m - - - > N schō, Ho, [4 d - legōn" kai meta to telos tōn hēmerōn egō Nabouchodonosor TOVE ' ophthalmous mou eis ton ouranon anelabon, kai hai phrenes mou ep᾽ eme epestraphēsan kai ton hypsiston ēulogēsa kai tǭ zōnti eis tous aiōnas ēnesa kai edoxasa, hoti hē exousia autoi exousia aiōnios kai ē basileia autou eis genean kai genean, kai pantes hoi katoikountes tēn gēn eis ouden elogisthēsa»" kai kata to thelēma autou poiei en tę̄ dynamei tou ouranou kai en tę̄ katoikią tēs gēs kai ouk estin hos antistēsetai tę̄ cheiri autou kai erei autǭ" ti epoiēsas? --- autǭ tǭ kairǭ hai phrenes mou epestraphēsan ep᾽ eme kai eis tēn timēn tēs basileias mou ēlthon᾽ kai hē morphē mou epestrepsen ep᾽ eme kai hoi tyran»oi mou kai hoi megistanes mou exezētoun me, kai epi tēn basileian mou ekrataiōthēn kai megalōsynē perissotera prosetethē moi. nyn oun egō Nabouchodonosor ainō kai (hyperypsōln kai doxazō ton basilea tou ouranou, hoti (panta ta erga autou alēthina kai hai triboi azytoun) kriseis kai pantas tous poreuomenous en hyperēphanią dynatai tapeinōsai". --- en tǭ apothesthai auton tēn hyperēphanian {tēn pollēn) hēn ekektēto kai en tois oresin odynēthenta exomologēsasthai tǭ theǭ epignonta tēn exousian tēn epouranion apekatestē palin epi tēn archēn tēs basileias autou" ekzētēsantōn te auton tōn megistanōn kai tyrannōn kai pantōn tōn hyp᾽ auton ontōn [oT] kai perissoteran timēn kai doxan periethēkan autǭ. hina plērōthē to en tǭ horamati eirēmenon" «plēn tēn phyēn tōn rhizōn tou dendrou easate en tę̄ gē", «heōs hou gnǭ hoti kyrieuei ho hypsistos tēs basileias tōn anthrōpon kai hǭ an doxę̄ dōsei autēng΄".

We find, then, in the records that Nebuchadnezzar reigned twenty-five years. For he reigned the first eighteen years, when, lifted up, he set up the image. Then 'after twelve months' this befell him, and he 'was driven from among men', and the kingdom was taken from him. And when he had been humbled and had besought the Lord, and confessed and supplicated God the Most High, being sought out by his nobles (and) returning, he reigned again seven years. As he himself relates, saying: 'And at the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me, and I blessed the Most High and praised and glorified him who lives for ever, for his authority is an everlasting authority and his kingdom from generation to generation; and all the inhabitants of the earth are accounted as nothing, and he does according to his will in the host of heaven and among the inhabitants of the earth, and there is none who can stay his hand and say to him, What have you done? At that time my understanding returned to me, and I came to the honour of my kingdom, and my form returned to me; and my princes and my nobles sought me out, and I was established in my kingdom, and still greater majesty was added to me. Now therefore I, Nebuchadnezzar, praise and (extol) and glorify the King of heaven, for (all his works are true and his ways) are judgments, and he is able to humble all who walk in pride.' When he had laid aside the (great) pride that he had acquired, and, suffering in the mountains, had confessed to God, recognizing the heavenly authority, he was restored again to the rule of his kingdom; his nobles, princes and all who were under him sought him out, and they invested him with greater honour and glory, so that what was said in the vision might be fulfilled: 'But leave the stump of the roots of the tree in the earth', 'until he knows that the Most High rules the kingdom of men, and to whom he will he gives it.'

Dan 4:29 (4:26 LXX) (quotation, high confidence) · Dan 4:33 (4:30 LXX) (quotation, high confidence) · Dan 4:34 (4:31 LXX) (quotation, high confidence) · Dan 4:36 (4:33 LXX) (quotation, high confidence) · Dan 4:37 (4:34 LXX) (quotation, high confidence) · Dan 4:15 (4:12 LXX) (quotation, high confidence)

Notes and citation

Summary: Nebuchadnezzar reigned twenty-five years: eighteen before his pride, then his fall, then seven more after his repentance, as the lemma of Daniel 4:34–37 records.

Hippolytus's chronology of Nebuchadnezzar (25 years) is his own reckoning from 'the records'. Quotations: Dan 4:29, 33, 34–37, 15, 25 (Theodotion 4:26, 30–34, 12, 22).

Notes on the original text

Digital text corrected (OCR noise, page number and running head; OCR slip; OCR slips; section numeral; OCR χ for κ): Πὺρίσκομεν → Εὑρίσκομεν; 2οχτωκαίδεχα → ὀκτωκαίδεκα; σι Ε 144 ἹΠΠΟΜΛΥΤΟῪ → ; ἐχραταιώόθην → ἐκραταιώθην.

Cite (SBL): Hippolytus, Comm. Dan. 3.11 (Bonwetsch GCS 1:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-11). (abbreviation not yet checked)

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3.12Bonwetsch GCS 1:146

Τὰ μὲν οὖν συμβάντα τῷ βασιλεῖ Ναβουχοδονόσορ τοῖς τότε καιροῖς ταῦϊίτα Ele)... καὶ ὑπόμνζησιν... πάντων τῶν) ἀνθρώπων ἄραγρ (ἀφέντα ον οἧς καὶ ὃ Δανιὴλ ἐν τοῖς αὐ)τοῦ ὁράμασιν) ὄντως ταῦτα γενόμενα διηγήσατο, περὶ ὧν ἐὰν ἐπιβησώμεθα ἐπὶ τὸν τόπον ἀμφότερα συγκρίναντες ὁμοια καὶ ἀληθῆ ταῦτα εἶναι ἐπιδείξομεν. 2000 μὲν γὰρ ἐνύπνια εἶδεν N αβουχοδονόσορ, τὸ τῆς ποικίλης εἰκόνος. ἔπειτα περὶ τοῦ δένδρου, ἅτινα Δανιὴλ μὲν συνέκρινεν, κατὰ καιρὸν ἫΝ \ ς u \ \ - δὲ καὶ πληρωθήσεται. θδομοίως ἃ καὶ Δανιὴλ τέσσαρα θηρία θεωρεῖ ἀναβαίνοντα ἐκ τῆς θαλάσσης, ἐξ ὧν τινὰ μὲν ἤδη ἐγένοντο, τινὰ δὲ γενήσεται, ἵνα ἐπιδείξωμεν τὴν προφητείαν τοῦ Δανιὴλ ὁμοίαν τοῖς λοιποῖς καὶ ἴσην, ἂν (ογδενὶ διαλλάσσουσαν, πρὸς ἀπόδειξιν τῶν ἡδὴ μὲν γεγονότων καὶ ὄντων καὶ αὖθις ἐσομένων. "εἰ γὰρ πιστεύομεν τοῖς ἤδη γεγονόσιν ος ἀληθεύει, πῶς οὐχὶ (καὶ τὰ γενησόμενα ἀληθῆ ἔσται, ἃ) οὗ μακάριοι προφῆται (ὡς ἐσόμενα προζεπ)ηγγειλία»" κατὰ δὲ τὴν τοῦ θεοῦ; βουλὴν {τοῖς ἰδίοις) καιροῖς προκύπτζουσ)λιν ἅπαντα πληροωθέντα.

Ta men oun symbanta tǭ basilei Nabouchodonosor tois tote kairois tauïita Ele)... kai hypomnzēsin... pantōn tōn) anthrōpōn aragr (aphenta on hoēs kai ho Daniēl en tois au)tou horamasin) ontōs tauta genomena diēgēsato, peri hōn ean epibēsōmetha epi ton topon amphotera synkrinantes homoia kai alēthē tauta einai epideixomen. 2000 men gar enypnia eiden N abouchodonosor, to tēs poikilēs eikonos. epeita peri tou dendrou, hatina Daniēl men synekrinen, kata kairon HēN \ s u \ \ - de kai plērōthēsetai. thdomoiōs ha kai Daniēl tessara thēria theōrei anabainonta ek tēs thalassēs, ex hōn tina men ēdē egenonto, tina de genēsetai, hina epideixōmen tēn prophēteian tou Daniēl homoian tois loipois kai isēn, an (ogdeni diallassousan, pros apodeixin tōn hēdē men gegonotōn kai ontōn kai authis esomenōn. "ei gar pisteuomen tois ēdē gegonosin os alētheuei, pōs ouchi (kai ta genēsomena alēthē estai, ha) hou makarioi prophētai (hōs esomena prozep)ēngeilia»" kata de tēn tou theou? boulēn {tois idiois) kairois prokyptzous)lin hapanta plēroōthenta.

The things that befell King Nebuchadnezzar in those times, then, were these, … and a reminder … of all men …, as Daniel too in his visions related these things as really having happened; and if we come to the place, we shall compare the two and show that they agree and are true. For Nebuchadnezzar saw two dreams: that of the image of many materials, and then that of the tree, which Daniel interpreted, and which will be fulfilled in due time. Likewise Daniel sees four beasts coming up out of the sea, of which some have already come to be and some will come to be; so we shall show that Daniel's prophecy is like and equal to the rest, differing in nothing, as a demonstration of things that have already come to be, that are, and that will again come to be. For if we believe that things which have already happened came true, how shall not (the things to come also be true, which) the blessed prophets (foretold as to come), and which according to the counsel of God will appear in their own times, all of them fulfilled?

Dan 7:3 (allusion, high confidence)

Notes and citation

Summary: Nebuchadnezzar's two dreams and Daniel's vision of the four beasts agree, and as past prophecies have come true, so will those still to be fulfilled.

The opening sentence is damaged in the OCR; lost words are marked '…' and the rest is translated by sense. Allusions: Dan 2, 4, 7:3. The words in round brackets are Bonwetsch's restorations.

Notes on the original text

Digital text corrected (OCR χ for κ): συνέχρινεν → συνέκρινεν.

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 3.12 (Bonwetsch GCS 1:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-12). (abbreviation not yet checked)

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3.13Bonwetsch GCS 1:146

Ἴδωμεν οὖν τί λέγει ἡ γραφή" »Βαλτάσαρ (ὃ) βασιλεὺς ἐποίησεν δεῖπνον μέ γα τοῖς μεγιστᾶσιν» αὐτοῦ χιλίοις, (καὶ κατέναντι τούτων ὁ οἶνος, καὶ πίνων Βαλτάσαρ εἶπεν ἐν τῇ γεύσει τοῦ οἴγου ἐνεγκεῖν τὰ σκεύη τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ, ἃ ἐξήνεγκεν Ναβουχοδονόσορ ὁ πατὴρ αὐτοῦ ἐκ τοῦ ναοῦ τοῦ ἐν Ἱερουσαλήμ, καὶ πινέτωσᾶν ἐν αὐτοῖς ὃ βασιλεὺς καὶ οἱ μεγιστᾶνες αὐτοῦ καὶ αἱ παλλακαὶ αὐτοῦ καὶ αἱ παράκοιτοι αὐτοῦ. (καὶ ἠνέχθησαν τὰ σκεύη τὰ χρυσᾶ καὶ τὰ ἀργερᾶ. ἃ ἐξήνεγκεν Ναβουχοδονόσορ ὁ πατὴρ αὐτοῦ ἐκ τοῦ ναοῦ τοῦ θεοῦ τοῦ ἐν Ἱερουσαλήμ, καὶ ἔπινον ἐν αὐτοῖς ὁ βασιλεὺς καὶ οἱ μεγιστᾶνες αὐτοῦ καὶ αἱ παλλακαὶ αὐτοῦ καὶ αἱ παράκοιτοι αὐτοῦ. ἔπινον οἶνον καὶ ἤνεσαν τοὺς θεοὺς τοὺς χρυσοῦς καὶ ἀργυροῦς καὶ χαλκοῦς καὶ σιδηροῦς καὶ ξυλίνους καὶ λιθίνους. ἐν αὐτῇ τῇ ὥρᾳ ἐξῆλθεν δάκτυλος χειρὸς ἀνθρώπου καὶ ἔγραφεν κατέναντι τῇ λαμπάδος ἐπὶ τῷ κονιάματι τοῦ τοίχου τοῦ οἴχου τοῦ ᾿ βασιλέως. με ὁ βασιλεὺς ἐθεώρει τοὺς ἀστραγάλους τῆς χει(ρὸφ) τῆς γραφούσης. τότε (τοῦ) βασιλέως ἡ μορφὴ ἠλλοιώθη καὶ οἱ διαλογισμοὶ αὐτοῦ συνετάρασσον αὐτὸν καὶ οἱ σύνδεσμοι τῆς ὀσφύος αὐτοῦ διελύοντο καὶ τὰ γόνατα αὐτοῦ συνεχροτοῦντο. καὶ ἐβόησεν ὃ βασιλεὺς ἐν ἰσχύϊ τοῦ εἰσαγαγεῖν μάγους Χαλδαίους γαζαρηνούς ‘ καὶ εἶπεν τοῖς σοφοῖς Βαβυλῶ ὥνος ὃς ἂν ἀναγνῷ τὴν γραφὴν ταύτην καὶ τὴν σύγκρισιν αὐτῆς γνωρίσῃ μοι, πορφύραν ἐνδύσεται καὶ ὃ μανιάκης ὁ χρυσοῦς ἐπὶ τὸν τράχηλον αὐτοῦ καὶ τρίτος ἐν τῇ βασιλείᾳ μου ἄρξει. καὶ εἰσεπορεύοντο (πάντες) οἱ σοφοὶ τοῦ βασιλέως καὶ οὐκ ἠδύναντο τὴν γραφὴν ἀναγνῶναι οὐδὲ τὴν σύγκρισιν γνωρίσαι τῷ βασιλεῖ. καὶ ὁ Βαλτάσαρ ἐταράχθη καὶ ἡ μορφὴ αὐτοῦ ἠλλοιώθη καὶ οἱ μεγιστᾶνες αὐτοῦ συνεταράσσοντο.“"

Idōmen oun ti legei hē graphē" »Baltasar (ho) basileus epoiēsen deipnon me ga tois megistasin» autou chiliois, (kai katenanti toutōn ho oinos, kai pinōn Baltasar eipen en tę̄ geusei tou oigou enenkein ta skeuē ta chrysa kai ta argyra, ha exēnenken Nabouchodonosor ho patēr autou ek tou naou tou en Hierousalēm, kai pinetōsan en autois ho basileus kai hoi megistanes autou kai hai pallakai autou kai hai parakoitoi autou. (kai ēnechthēsan ta skeuē ta chrysa kai ta argera. ha exēnenken Nabouchodonosor ho patēr autou ek tou naou tou theou tou en Hierousalēm, kai epinon en autois ho basileus kai hoi megistanes autou kai hai pallakai autou kai hai parakoitoi autou. epinon oinon kai ēnesan tous theous tous chrysous kai argyrous kai chalkous kai sidērous kai xylinous kai lithinous. en autę̄ tę̄ hōrą exēlthen daktylos cheiros anthrōpou kai egraphen katenanti tę̄ lampados epi tǭ koniamati tou toichou tou oichou tou ᾿ basileōs. me ho basileus etheōrei tous astragalous tēs chei(roph) tēs graphousēs. tote (tou) basileōs hē morphē ēlloiōthē kai hoi dialogismoi autou synetarasson auton kai hoi syndesmoi tēs osphyos autou dielyonto kai ta gonata autou synechrotounto. kai eboēsen ho basileus en ischyï tou eisagagein magous Chaldaious gazarēnous ‘ kai eipen tois sophois Babylō hōnos hos an anagnǭ tēn graphēn tautēn kai tēn synkrisin autēs gnōrisę̄ moi, porphyran endysetai kai ho maniakēs ho chrysous epi ton trachēlon autou kai tritos en tę̄ basileią mou arxei. kai eiseporeuonto (pantes) hoi sophoi tou basileōs kai ouk ēdynanto tēn graphēn anagnōnai oude tēn synkrisin gnōrisai tǭ basilei. kai ho Baltasar etarachthē kai hē morphē autou ēlloiōthē kai hoi megistanes autou synetarassonto.“"

Let us see, then, what Scripture says: 'Belshazzar (the) king made a great feast for a thousand of his nobles, (and before them was the wine; and drinking, Belshazzar said, when he tasted the wine, to bring the vessels of gold and silver which Nebuchadnezzar his father had taken out of the temple in Jerusalem, so that the king and his nobles, his concubines and his wives might drink from them. (And the vessels of gold and silver were brought, which Nebuchadnezzar his father had taken out of the temple of God in Jerusalem, and the king and his nobles, his concubines and his wives drank from them. They drank wine and praised the gods of gold and silver, of bronze and iron, of wood and stone. In that very hour the finger of a man's hand came out and wrote opposite the lampstand on the plaster of the wall of the king's house; and the king watched the knuckles of the hand that wrote. Then the king's form was changed, and his thoughts troubled him, and the joints of his loins were loosed, and his knees knocked together. And the king cried aloud to bring in the magi, Chaldeans and soothsayers, and said to the wise men of Babylon: Whoever reads this writing and makes known to me its interpretation shall be clothed in purple, and the chain of gold shall be on his neck, and he shall rule as third in my kingdom. And (all) the king's wise men came in, and they could not read the writing nor make known the interpretation to the king. And Belshazzar was troubled, and his form was changed, and his nobles were confounded.'

Dan 5:1 (quotation, high confidence) · Dan 5:2 (quotation, high confidence) · Dan 5:5 (quotation, high confidence) · Dan 5:6 (quotation, high confidence) · Dan 5:7 (quotation, high confidence) · Dan 5:9 (quotation, high confidence)

Notes and citation

Summary: The lemma of Daniel 5:1–9: Belshazzar's feast, the profaned temple vessels, and the writing on the wall that none of the wise men could read.

Quotation: Dan 5:1–9 (Theodotion).

Notes on the original text

Digital text corrected (OCR slips in name; OCR χ for κ; page number and running head inside a word; OCR slips): ἐνεγχεῖν τὰ σχεύη → ἐνεγκεῖν τὰ σκεύη; ἐξήνεγχεν ΜΝαβου148 ἹΠΠΟΛΎΤΟΥ χοδονόσορ → ἐξήνεγκεν Ναβουχοδονόσορ; Δαβουχοδονύσορ → Ναβουχοδονόσορ.

Cite (SBL): Hippolytus, Comm. Dan. 3.13 (Bonwetsch GCS 1:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-13). (abbreviation not yet checked)

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3.14Bonwetsch GCS 1:148

Μετὰ οὖν] τὴν τελευτὴν τοῦ Ναβουχοδονόσορ διαδέζχεται τὴν) βασιλείαν αὐτοῦ (ὁ υἱὸς Εὐιλὰτὺὸ Μαρωδάκ, οὗ ἡ γρ(αφὴν οὐ μέμνηται, N τοι διὰν τὸ ΝΣ εὐλαβῶς αὐτὸν» θεβιωκέναι, ἤτοι διὰ τὸ μηδὲν ἐπ᾿ αὐτῷ τεράστιον γεγενῆσθαι. Σρὗτος βασιλεύει ἔτη δεκαδύο, καὶ μετὰ τοῦτον (0) ἀδελφὸς αὐτοῦ Βαλτάσαρ, περὶ οὐ νῦν ἡ γραφὴ τὴν διήγησιν ποιεῖται. ὁοῦτος (οὖν) ἐν τῷ τετάρτῳ ἔτει τῆς βασιλείας αὐτοῦ ἐποίησεν δεῖπνον μέγα τοῖς μεγιστᾶσιν αὐτοῦ χιλίοις. ὄντων δὲ αὐτῶν ἐν τῷ πότῳ φυσιωθεὶς ὁ βασιλεὺς ἐκέλευσεν τὰ σκεύη τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ ἃ ἤνεγκεν Ναβουχοδονόσορ ὁ πατὴρ αὐτοῦ ἐκ TOT ναοῦ τοῦ ἐν ἱἹΙερουσαλὴμ προσενεχθῆναι, πίνειν τε ἐν αὐτοῖς τοὺς μεγιστᾶνας καὶ τὰς παλλακὰς αὐτοῦ, καὶ τὰ (τῷ θεῷ) ὑπὸ ἕτερων βασιλέων εἰς δόξαν καὶ τιμὴν ἀνατεθέντα ταῦτα ταῖς μιεραῖς χερσὶν λαμβάνοντες ... τούτου τοίνυν γεναμένου »ἐξῆλθεν δάκτυλος χειρὸς ἀνθρώπου καὶ ἔγραφεν κατέναντι τῆς λαμπάδος ἐπὶ τὸ κονίαμα τοῦ τοίχου τοῦ οἴκου τοῦ βασιλέως". "ἐπὶ μὲν τοῦ Ναβουχοδονόσορ εἴρηται, (ἅγιος ἀπὸ οὐρανοῦ κατέβη", ἐνθάδε (δὲν λέγει ,,ἐξῆλθον δάκτυλοι χειρός“ σημαίνουσα ἡ γραφὴ μελλήσει» αὐτὸν τὸν λόγον ἐπ᾽ ἐσχάτων σωματοποιεῖσθαι καὶ σχῆμα ἀνθρώπου ἀναλαμβάνειν. ἵνα μηκέτι ος δι᾿ εἴδους βλέπηται, ἀλλὰ σαρκικῶς ἄνθρωπος γενόμενος καὶ μετὰ ἀνθρώπων ἀναστραφεὶς τὸ θέλημα τοῦ πατρὸς ἐπιτελῆται. τὲν τῷ οὖν γράψαι τὴν γραφὴν ἐν τῷ τοίχῳ͵ ἐσήμανεν ἡ γραφὴ ἐν τούτῳ αὐτὸν εἶναι τὸν ἐν τῷ ὄρει ἐν ταῖς πλαξὶν τὸν νόμον τοῦ θεοῦ ἐγχαράξαντα. ὡς ἡ γραφὴ λέγει" υκαὶ ἦσαν αἱ πλάκες γεγραμμέναι δακτύλῳ θεοῦ“. καὶ „N (γραφὴ γραφὴ θεοῦ" ἣν γεγραμμένη. ‚&v ταῖς πλαξίν"). δοῦτως οὐν (.. καὶ ἐνηθάζδε οὦ μόνῳ τῷ βασιλεῖ ΩΣ δάκτυλοι τῆς χειρὸς“ ἐδείκνυντο νκατέναντι τῆς λαμπάδος" ἐστράπτοντες, ἵνα τὰ ἐκεῖ γραφόμενα θεοῦ γραφὴ εἶναι νομισθῆ,. Ψ "τὸ γὰρ φῶς τὴς χειρὸς ἀντιλάμψαν τῷ φωτὶ τῆς λαμπάδος HUB Ὁ}Ὲ8}" τὸ ταύτης φῶς, ἵνα οἱ δάκτυλοι γράφοντες ἐν τῷ τοίχῳ δραθῶσιν.

Meta oun] tēn teleutēn tou Nabouchodonosor diadezchetai tēn) basileian autou (ho huios Euilatyo Marōdak, hou hē gr(aphēn ou memnētai, N toi dian to NS eulabōs auton» thebiōkenai, ētoi dia to mēden ep᾿ autǭ terastion gegenēsthai. Srytos basileuei etē dekadyo, kai meta touton (0) adelphos autou Baltasar, peri ou nyn hē graphē tēn diēgēsin poieitai. hooutos (oun) en tǭ tetartǭ etei tēs basileias autou epoiēsen deipnon mega tois megistasin autou chiliois. ontōn de autōn en tǭ potǭ physiōtheis ho basileus ekeleusen ta skeuē ta chrysa kai ta argyra ha ēnenken Nabouchodonosor ho patēr autou ek TOT naou tou en hiIIerousalēm prosenechthēnai, pinein te en autois tous megistanas kai tas pallakas autou, kai ta (tǭ theǭ) hypo heterōn basileōn eis doxan kai timēn anatethenta tauta tais mierais chersin lambanontes ... toutou toinyn genamenou »exēlthen daktylos cheiros anthrōpou kai egraphen katenanti tēs lampados epi to koniama tou toichou tou oikou tou basileōs". "epi men tou Nabouchodonosor eirētai, (hagios apo ouranou katebē", enthade (den legei ,,exēlthon daktyloi cheiros“ sēmainousa hē graphē mellēsei» auton ton logon ep᾽ eschatōn sōmatopoieisthai kai schēma anthrōpou analambanein. hina mēketi os di᾿ eidous blepētai, alla sarkikōs anthrōpos genomenos kai meta anthrōpōn anastrapheis to thelēma tou patros epitelētai. ten tǭ oun grapsai tēn graphēn en tǭ toichǭ͵ esēmanen hē graphē en toutǭ auton einai ton en tǭ orei en tais plaxin ton nomon tou theou encharaxanta. hōs hē graphē legei" ykai ēsan hai plakes gegrammenai daktylǭ theou“. kai „N (graphē graphē theou" hēn gegrammenē. ‚&v tais plaxin"). doutōs oun (.. kai enēthazde oō monǭ tǭ basilei ŌS daktyloi tēs cheiros“ edeiknynto nkatenanti tēs lampados" estraptontes, hina ta ekei graphomena theou graphē einai nomisthē,. Ps "to gar phōs tēs cheiros antilampsan tǭ phōti tēs lampados HUB Ho}E8}" to tautēs phōs, hina hoi daktyloi graphontes en tǭ toichǭ drathōsin.

After the death of Nebuchadnezzar, (his son) Evil-merodach succeeds to his kingdom; Scripture does not mention him, either because he lived piously, or because nothing marvellous happened in his time. He reigned twelve years, and after him his brother Belshazzar, about whom Scripture now gives its account. In the fourth year of his reign he made a great feast for a thousand of his nobles. While they were at the drinking, the king, puffed up, ordered the vessels of gold and silver, which Nebuchadnezzar his father had brought out of the temple in Jerusalem, to be brought, and his nobles and his concubines to drink from them; and the things that had been dedicated (to God) by other kings for glory and honour, these they took in their defiled hands …. When this had happened, 'the finger of a man's hand came out and wrote opposite the lampstand on the plaster of the wall of the king's house.' In Nebuchadnezzar's time it was said, 'A holy one came down from heaven'; but here it says, 'Fingers of a hand came out', Scripture signifying that the Word himself would at the last take a body and assume the form of a man, so that he would no longer be seen as in a vision, but, having become man in the flesh and lived among men, would accomplish the will of the Father. By his writing the writing on the wall, Scripture signified that he is the one who engraved the law of God on the tablets on the mountain, as Scripture says: 'And the tablets were written with the finger of God', and 'the writing was the writing of God', written 'on the tablets'. So (too) here 'the fingers of the hand' were shown to the king alone, flashing 'opposite the lampstand', so that what was written there might be recognized as the writing of God. For the light of the hand, shining against the light of the lampstand, dimmed its light, so that the fingers might be seen writing on the wall.

Dan 5:1 (allusion, high confidence) · Dan 5:2 (allusion, high confidence) · Dan 5:5 (quotation, high confidence) · Dan 4:13 (4:10 LXX) (quotation, high confidence) · 2 Kgs 25:27 (allusion, medium confidence) · Exod 31:18 (quotation, high confidence) · Exod 32:16 (quotation, high confidence)

Notes and citation

Summary: Belshazzar's sacrilege, and the writing hand as a sign of the Word who wrote the law with the finger of God and would one day take flesh.

Hippolytus's chronology (Evil-merodach reigned twelve years; Belshazzar his brother) is his own; Scripture calls Nebuchadnezzar Belshazzar's father (Dan 5:2). Quotations: Dan 5:5; Dan 4:13; Exod 31:18; Exod 32:16. A word or two is lost in the OCR after 'defiled hands' ('…'). 'Dimmed' translates a damaged word by sense.

Notes on the original text

Digital text corrected (OCR noise, page number and running head; OCR χ for κ): οὐ τὸ ὅ 2 ῳ 150 ἹΠΠΟΛΥΤΟΥ μέμνηται → οὐ μέμνηται; τὰ σχεύη τὰ χρυσᾶ → τὰ σκεύη τὰ χρυσᾶ; παλλαχὰς → παλλακὰς.

Topics: Christology

Cite (SBL): Hippolytus, Comm. Dan. 3.14 (Bonwetsch GCS 1:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-14). (abbreviation not yet checked)

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3.15Bonwetsch GCS 1:152

οΟὺς ἰδὼν ὃ βασιλεὺς καὶ ἔμφοβος γενόμενος τρόμῳ τε πολλῷ συσχεθεὶς νἢ βόησεν“. „ED ἰσχύϊ τοῦ εἰσαγαγεῖν μάγους Χαλδαίυυς γαξαρὴν οὖς" μὴ νοῶν, ὅτι οὐ τούτοις ἐξὸν ἡ» τὰ τοῦ θεοῦ γράμματα ἀναγιν ὥσκειν, ἀλλὰ τοῖς ἐκ παιδὸς νόμον θεοῦ ἠσκηκόσιν καὶ τὰ θεῖα γράμματα ἐκ πατέρων ἐπεγνωκόσιν. mE οὐ» πάντων ἔφη πρὸς αὐτοὺς ὁ βασιλεύς" φὴν ταύτην καὶ τὴν σύγκρισιν αὐτῆς γνωρί(σῃ MOL), πορφύραν ἐνδύΐζσεται καὶ ὁ μανιάκης ὁ (χρυσο) ὃς περὶ τὸν τράχηλον αὐτοῦ καὶ τρίτος ἐν τῇ βασιλείᾳ: μου ἄρξει. καὶ ἐπορεύοντο πάντες οἱ σοφοὶ τοῦ βασιλέως καὶ οὐκ ἠδέναντο τὴν γραφὴν ἀναγνῶναι, οὐδὲ τὴν σύγκρισιν αὐτῆς γνωρίσαι τῷ βασιλεῖ. πόσοι γὰρ τότε τῶν δαβυλωνίων πολλοῖς τρόποις μηχανούμενοι ἐβούλοντό τε ξένον ῥῆμα πλάσαντες ἀρέσαι τῷ βασιλεῖ καὶ πορφύραν ἐνδύ ασθαι καὶ ἐπὶ θρόνῳ τρίτῳ δοξασθῆναι. ἀλλ᾽ ἣν ἀποκεκρυμμένον ἀπ᾿ αὐτῶν τὸ ὁῆμα. ἠμβλύνθησαν γὰρ οἱ ὀφθαλμοὶ αὐτῶν καὶ ἐπηρούθ' ῃ τὰ νοήματα τῆς καρδίας αὐτῶν' γεμώς OEL γὰρ ζὁ) ZU θεὸς »τοὺς διαλ ογισμοὺς τῶν σοφῶν, ὅτι εἰσὶν μάταιοι" 'πάντων οὖν παραιτουμένων »ἐταράχθη"“ „0 βασιλεὺς" υκαὶ ἡ μορφὴ αὐτοῦ ἠλλοιώθη, καὶ οἱ μεγισὶ τᾶνες αὐτοῦ (συνεταράγσσονίτο" ΑΙ ε(ὥκούσασα, ἢ βασίλισσα)" τὸ γεγονὸς υδἰζσῆλθεν)" εἰς τὸν οἶχον τοῦ πότου καὶ εἶπεν" τῷ βασιλεῖ" „UN ταρασσέτωσάν σε οἱ διαλογισμοί σου, καὶ ἢ μορφή σου μὴ ἀλλοιούσθω" ἔστιν ἀνὴρ ἐν τῇ βασιλείᾳ σου ἐν ᾧ πνεῦμα θεοῦ, καὶ ἐν ταῖς ἡμέραις τοῦ πατρός σου γρηγόρησις καὶ σύνεσις ἐδόθη αὐτῷ" καὶ ὁ βασιλεὺς Ναβουχοδονόσορ ὁ πατήρ σου ἄρχοντα ἐπαοιδῶν μάγων Χαλδαίων γαζαρηνῶν κατέστησεν αὐτόν. ὅτι πνεῦμα θεοῦ περισσὸν ἐν αὐτῷ καὶ φρόνησις καὶ σύνεσις, συγκρίνων ἐνύπνια καὶ ἀναγγέλλων κρατούμενα καὶ λύων συνδέσμους, Δανιήλ᾽ καὶ ὁ βασιλεὺς ἐπέθηκεν αὐτῷ ὄνομα Βαλτάσαρ. νῦν οὖν κληθήτω καὶ τὴν σύγκρισιν ἀναγγελεῖ σοι." ΧΥ͂Ι. Τίς οὖν ἡ αἰτία τοῦ τὴ» βασίλισσαν εἰσελθεῖν καὶ μνείαν ποιεῖσθαι τοῦ Δανιήλ; πάντες γὰρ οἱ μεγιστᾶνες καὶ . . (οὗτ)ος μόνος τὰ ἐνύ ὕζπνια αὐτῷ διέκρινεν, καὶ ἄρχοντα ἐπὶ τοὺς σοφοὺς Βαβυλῶνος τοῦτον κατέστησεν; ἡἤδεσαν καὶ αὐτοί, ἀλλὰ δὴ ἐφθόνουν αὐτῷ, ἐπειδὴ σοφίᾳ ἐπουρανίῳ 4 κεκοσμημένος" οὐκ ἠβούλοντο ἀναγγεῖλαι τῷ βασιλεῖ περὶ αὐτοῦ, ἵνα μὴ ἐλθόντος αὐτοῖ καὶ εἰπόν»τος τὴν γραφὴν ὕστερον αὐτοὶ καταισχυνθῶσιν. ὅ τοῦτο δὲ οὐ μόνον τότε ἐπὶ τῷ Δανιὴλ ἐγένετο, ἀλλὰ καὶ ἕως νῦν ἐπὶ πολλοῖς συμβαίνει. τἡνίκα γάρ τις ἔξιος γενάμενος χάριν παρὰ θεοῦ κτήσηται καὶ σοφώτερος τῶν ἄλλων εὐρεθῇ, εὐθέως πάντες περιβλεπόμενοι μισοῦσιν τοῦτο», διώκουσιν, ὑβρίζουσιν, ἀτιμάζουσιν, καταλαλοῦσιν, ἐξουθενοῦσιν, ἵνα ἐν τούτῳ ὁόξωσιν αὐτοὶ «εἶναί τι, μηδὲν" ὄντες. TO ὅμοιον γὰρ ἐπὶ τοῖς (προφήταις συνέβη καὶ ἐπὶ τῷ κυρίῳ καὶ ἐπὶ τοῖς ἀλποῦξό λοις. (οὕτως καὶ ἐ)πὶ τοῦ Ζανιήλ (τὰ ἐν Βα)βυλῶνι συμβάντα »(οήG0UE)V' προκόπτουσα γὰρ ὴ γραφὴ δείξει ταῦτα οὕτως γεγενημένα.

oOus idōn ho basileus kai emphobos genomenos tromǭ te pollǭ syschetheis nē boēsen“. „ED ischyï tou eisagagein magous Chaldaiyys gaxarēn ous" mē noōn, hoti ou toutois exon hē» ta tou theou grammata anagin hōskein, alla tois ek paidos nomon theou ēskēkosin kai ta theia grammata ek paterōn epegnōkosin. mE ou» pantōn ephē pros autous ho basileus" phēn tautēn kai tēn synkrisin autēs gnōri(sę̄ MOL), porphyran endyïzsetai kai ho maniakēs ho (chryso) hos peri ton trachēlon autou kai tritos en tę̄ basileią: mou arxei. kai eporeuonto pantes hoi sophoi tou basileōs kai ouk ēdenanto tēn graphēn anagnōnai, oude tēn synkrisin autēs gnōrisai tǭ basilei. posoi gar tote tōn dabylōniōn pollois tropois mēchanoumenoi eboulonto te xenon rhēma plasantes aresai tǭ basilei kai porphyran endy asthai kai epi thronǭ tritǭ doxasthēnai. all᾽ hēn apokekrymmenon ap᾿ autōn to hoēma. ēmblynthēsan gar hoi ophthalmoi autōn kai epērouth' ę̄ ta noēmata tēs kardias autōn' gemōs OEL gar zo) ZU theos »tous dial ogismous tōn sophōn, hoti eisin mataioi" 'pantōn oun paraitoumenōn »etarachthē"“ „0 basileus" ykai hē morphē autou ēlloiōthē, kai hoi megisi tanes autou (synetaragssonito" AI e(hōkousasa, ē basilissa)" to gegonos ydizsēlthen)" eis ton oichon tou potou kai eipen" tǭ basilei" „UN tarassetōsan se hoi dialogismoi sou, kai ē morphē sou mē alloiousthō" estin anēr en tę̄ basileią sou en hǭ pneuma theou, kai en tais hēmerais tou patros sou grēgorēsis kai synesis edothē autǭ" kai ho basileus Nabouchodonosor ho patēr sou archonta epaoidōn magōn Chaldaiōn gazarēnōn katestēsen auton. hoti pneuma theou perisson en autǭ kai phronēsis kai synesis, synkrinōn enypnia kai anangellōn kratoumena kai lyōn syndesmous, Daniēl᾽ kai ho basileus epethēken autǭ onoma Baltasar. nyn oun klēthētō kai tēn synkrisin anangelei soi." ChUI. Tis oun hē aitia tou tē» basilissan eiselthein kai mneian poieisthai tou Daniēl? pantes gar hoi megistanes kai . . (hout)os monos ta eny hyzpnia autǭ diekrinen, kai archonta epi tous sophous Babylōnos touton katestēsen? hēēdesan kai autoi, alla dē ephthonoun autǭ, epeidē sophią epouraniǭ 4 kekosmēmenos" ouk ēboulonto anangeilai tǭ basilei peri autou, hina mē elthontos autoi kai eipon»tos tēn graphēn hysteron autoi kataischynthōsin. ho touto de ou monon tote epi tǭ Daniēl egeneto, alla kai heōs nyn epi pollois symbainei. tēnika gar tis exios genamenos charin para theou ktēsētai kai sophōteros tōn allōn eurethę̄, eutheōs pantes periblepomenoi misousin touto», diōkousin, hybrizousin, atimazousin, katalalousin, exouthenousin, hina en toutǭ hooxōsin autoi «einai ti, mēden" ontes. TO homoion gar epi tois (prophētais synebē kai epi tǭ kyriǭ kai epi tois alpouxo lois. (houtōs kai e)pi tou Zaniēl (ta en Ba)bylōni symbanta »(oēG0UE)V' prokoptousa gar ē graphē deixei tauta houtōs gegenēmena.

[15] Seeing them, the king became afraid, and seized with great trembling 'cried aloud' 'to bring in the magi, Chaldeans and soothsayers', not understanding that it was not permitted to these to read the writings of God, but to those who had practised the law of God from childhood and had learned the divine writings from their fathers. Then the king said to them all: 'Whoever reads this writing and makes known (to me) its interpretation shall be clothed in purple, and the chain of (gold) shall be about his neck, and he shall rule as third in my kingdom. And all the king's wise men came, and they could not read the writing nor make known its interpretation to the king.' How many of the Babylonians then, contriving in many ways, wished to invent some strange word to please the king, to be clothed in purple and to be glorified on the third throne! But the word was hidden from them; for their eyes were dimmed and the thoughts of their heart were blinded; for God 'knows the thoughts of the wise, that they are futile'. When all, then, had excused themselves, 'the king was troubled, and his form was changed, and his nobles were confounded'. 'The queen', hearing what had happened, 'came into the banqueting hall and said' to the king: 'Let not your thoughts trouble you, nor let your form be changed. There is a man in your kingdom in whom is the Spirit of God; and in the days of your father wakefulness and understanding were given him; and King Nebuchadnezzar your father appointed him chief of the enchanters, magi, Chaldeans and soothsayers, because an abundant Spirit of God was in him, and prudence and understanding, interpreting dreams, declaring hidden things and loosing knots: Daniel; and the king gave him the name Belteshazzar. Now therefore let him be called, and he will declare to you the interpretation.' [16] What, then, was the reason for the queen's coming in and making mention of Daniel? For all the nobles and … knew that he (alone) had interpreted the dreams for him, and that he had appointed him chief over the wise men of Babylon. They themselves knew it too, but they envied him, because he was adorned with heavenly wisdom; they did not wish to tell the king about him, lest, if he came and read the writing, they should afterwards be put to shame. This happened not only to Daniel then; it happens to many until now. For when someone, having become worthy, obtains grace from God and is found wiser than the others, at once all eye him askance and hate him, persecute, insult, dishonour, slander and despise him, so that in this they may seem 'to be something' though they are 'nothing'. For the like befell the (prophets), and the Lord, and the apostles. (So also) we (shall see what) befell Daniel (in Babylon); for as Scripture proceeds it will show that these things happened so.

Dan 5:7 (quotation, high confidence) · Dan 5:8 (quotation, high confidence) · Dan 5:9 (quotation, high confidence) · Dan 5:10 (quotation, high confidence) · Dan 5:11 (quotation, high confidence) · Dan 5:12 (quotation, high confidence) · 1 Cor 3:20 (quotation, high confidence) · Ps 94:11 (93:11 LXX) (allusion, medium confidence) · Gal 6:3 (quotation, high confidence)

Notes and citation

Summary: On Daniel 5:7–12: the wise men fail; the queen recommends Daniel, whom the nobles had passed over out of envy, as the gifted are still envied today.

This staged unit holds Bonwetsch's chapters 15 and 16 (the numeral XVI is visible); marked [15], [16]. Quotations: Dan 5:7–12 (Theodotion); 1 Cor 3:20 (Ps 94:11); Gal 6:3. A word is lost in the OCR in the first sentence of [16] ('…'); the words in round brackets are Bonwetsch's restorations.

Notes on the original text

Digital text corrected (OCR χ for κ): ἐχ πατέρων → ἐκ πατέρων; ἀποκεχρυμμένον → ἀποκεκρυμμένον; σύγχρισιν ἀναγγελεῖ → σύγκρισιν ἀναγγελεῖ.

Cite (SBL): Hippolytus, Comm. Dan. 3.15 (Bonwetsch GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-15). (abbreviation not yet checked)

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3.17Bonwetsch GCS 1:154

Τότε τοίνυν ἀκούσας ὁ βασιλεὺς τὰ περὶ αὐτοῦ ἐκέλευσεν ἀχθῆναι. τὸν Δανιὴλ καί φησιν πρὸς αὐτόν᾽ σὺ εἶ Δανιὴλ ὁ ἀπὸ τῶν υἱῶν τῆς αἰχμαλωσίας τῆς Ἰουδαίας, ἧς ἤγαγεν Ναβουχοδονόσορ 6 πατήρ μου" »ἤκουσα περὶ σοῦ, ὅτι δύνασαι κρίματα συγκρῖναι. γῦν οὺν ἐὰν θυνηθῆς τὴν γραφὴν ταύτην ἀναγνῶναι καὶ «τὴν σύγκρισιν αὑτῆς γνωρίσαι μοι, πορφύραν ἐνδύσῃ καὶ ὁ μανιάκης ὃ χρυσοῦς ἔσται ἐπὶ τὸν τράχηλόν σου, καὶ τρίτος ἐν τῇ βασιλείᾳ μου ἄρξεις". 26 δὲ μακάριος Δανιὴλ. μὴ δώροις ἐπιγείοις χαιρόμενος, μηδὲ δόξῃ βασιλικῇ ὑπεραιρόμενος, ἀπεχρίθη".. «τὰ δόματά σοῦ, βασιλεῦ, σοὶ ἔστω. καὶ τὴν δωρεὰν TOT οἰϊίχου σου ἑτέρῳ δός" ἐγὼ δὲ (τὴν γραφὴν) ἀναγνζώσομαι καὶ τὴν σύγκρισιν αὐ τίῆς vo) ρίσω σοι". Ἰκαὶ οὕτως ἀρξάμενος πάντα καθεξῆς τὰ τῷ πατρὶ αὐτοῦ συμβάντα διηγήσατο τῷ βασιλεῖ, «μα μὲν ἐκδιδάσκων αὐτὸν τὰ γενόμενα, ἅμα δὲ καὶ συνετίζων μὴ ἀλαζονεύεσθαι und ὑπερηφανεῖν παρὰ τὸ δέον ἐν τῇ τοῦ θεοῦ ἐξουσἰᾳ ὑπάρχοντα. Ἱφησὶν οὖν πρὸς αὐτόν" "ὁ θεὸς ὁ ἕψιστος τὴν βασιλείαν καὶ τὴν μεγαλωσύνην καὶ τὴν τιμὴν καὶ τὴν δόξαν ἔδωκεν Ναβουχοδονόσορ τῷ πατρί σου. καὶ ἀπὸ τῆς μεγαλωσύνης ἡς ἔδωκεν αὐτῷ πάντες οἱ λαοὶ φυλαὶ γλῶσσαι ἦσαν τρέμοντες καὶ φοβούμενοι ἀπὸ προσώπου αὐτοῦ" οἷς ἡβούλυτο αὐτὸς ἀνῇρει καὶ οὺς ἠβούλετο αὐτὸς ἔτυπτεν καὶ οὺς ἠβούλετο αὐτὸς ὕψφου (καὶ οὺς ἠβούλετο αὐτὸς ἐταπείνουν). καὶ ὅτε ὑψώθη % καρδία αὐτοῦ καὶ τὸ πνεῦμα αὐτὸῦ ἐκραταιώθη τοῦ ὑπερηφανεύεσθαι, κατηνέχθη ἀπὸ τοῦ θρόνου τῆς βασιλείας (καὶ ἡ τιμὴ ἀφηγρέθη ἀπὸ αὐτοῦ" (καὶ ἀπὸ) τῶν ἀνθρώπων ἐξεδιόχθη καὶ ἡ καρδία αὐτοῦ μετὰ θηρίων ἐδόθη καὶ μετὰ ὀνάγρων ἢ κατοικία αὐτοῦ, χόρτον ὡς βοῦν ἐψώμιξζον αὐτόν, καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ τὸ σῶμα αὐτοῦ ἐβάφη, ἕως οὐ yo, ὅτι κυρεεύ & ὁ ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων καὶ ᾧ ἂν δόξ Sn δώσει αὐτήν". δκαὶ ταῦτα εἰπὼν ἐπήνεγκεν τὰ ἀκέλουθα" ἅμα. μὲν ἐπιπλήσσων τῷ βασι εἴ καὶ πρόσωπον τούτου μὴ λαμβάνον, ἵνα ἀκούσας φοβηθῇ καὶ ὃ ἐποίησεν ἁμάρτημα εὐθέοως ἐπιγνῷ. θλέγει οὐν" «καὶ σὺ ὃ υἱὸς αὐτοῦ Βαλτάσαρ οὐκ ἐταπείνωσας τὴν καρδίαν σου κατέναντι τοῦ θεοῦ. οὐ ταῦτα πάντα ἔγνως; καὶ ἐπὶ κύριον τὸν θεὸν -» > - Ἢ ." > - Ὧν τοῦ οὐρανοῦ ὑψώθης καὶ τὰ σχεύη τοῦ οἴχου αὐτοῦ ἤνεγχας ἐνώπιόν σου, καὶ σὺ καὶ οἱ μεγιστᾶνές σου καὶ αἱ (παλλακαί σου καὶ AL) παράκοιτοί σου, οἶνον ἐπίνετε ἐν αὐτοῖς, καὶ τοὺς θεοὺς τοὺς χρυσοῦς καὶ ἀργυ!(ροῦς καὶ χαλκοῖς καὶ σιδηροῦς καὶ ξυλίνους καὶ λεθίνους, οἱ οὐ βλέπουσι καὶ οἱ οὐκ ἀκούουσι καὶ οὐ γινώσκουσιν, ἤνεσας καὶ) τὸν θεόν, οὗ ἡ (πνοή ο)ου ἐν χειρὶ αὐτοῦ καὶ πᾶσαι αἱ ὁδοί σου, αὐτὸν οὐκ ἐδόξασας. διὰ τοῦτο ἐκ προσώπου αὐτοῦ ἀπεστάλη ἀστράγαλος χειρὸς καὶ τὴν γραφὴν ταύτην ἔταξεν' μανὴ θεκὲλ φαρές. τοῦτο τὸ σύγκριμα τοῦ δήματος" μανή, ἐμέτρησεν ὁ θεὸς τὴν βασιλείαν σου καὶ ἐπλήρωσεν αὐτήν' θεκέλ, ἐστάθη ἐν ζυγῷ καὶ εὐρέθη ὑστεροῦσα" φαρές, διήρηται ἡ βασιλεία σου καὶ ἐδόθη Μήδοις καὶ Πέρσαις."

Tote toinyn akousas ho basileus ta peri autou ekeleusen achthēnai. ton Daniēl kai phēsin pros auton᾽ sy ei Daniēl ho apo tōn huiōn tēs aichmalōsias tēs Ioudaias, hēs ēgagen Nabouchodonosor 6 patēr mou" »ēkousa peri sou, hoti dynasai krimata synkrinai. gyn oun ean thynēthēs tēn graphēn tautēn anagnōnai kai «tēn synkrisin hautēs gnōrisai moi, porphyran endysę̄ kai ho maniakēs ho chrysous estai epi ton trachēlon sou, kai tritos en tę̄ basileią mou arxeis". 26 de makarios Daniēl. mē dōrois epigeiois chairomenos, mēde doxę̄ basilikę̄ hyperairomenos, apechrithē".. «ta domata sou, basileu, soi estō. kai tēn dōrean TOT oiïichou sou heterǭ dos" egō de (tēn graphēn) anagnzōsomai kai tēn synkrisin au tiēs vo) risō soi". Ikai houtōs arxamenos panta kathexēs ta tǭ patri autou symbanta diēgēsato tǭ basilei, «ma men ekdidaskōn auton ta genomena, hama de kai synetizōn mē alazoneuesthai und hyperēphanein para to deon en tę̄ tou theou exousią hyparchonta. Hiphēsin oun pros auton" "ho theos ho hepsistos tēn basileian kai tēn megalōsynēn kai tēn timēn kai tēn doxan edōken Nabouchodonosor tǭ patri sou. kai apo tēs megalōsynēs hēs edōken autǭ pantes hoi laoi phylai glōssai ēsan tremontes kai phoboumenoi apo prosōpou autou" hois hēboulyto autos anę̄rei kai ous ēbouleto autos etypten kai ous ēbouleto autos hypsphou (kai ous ēbouleto autos etapeinoun). kai hote hypsōthē % kardia autou kai to pneuma autou ekrataiōthē tou hyperēphaneuesthai, katēnechthē apo tou thronou tēs basileias (kai hē timē aphēgrethē apo autou" (kai apo) tōn anthrōpōn exediochthē kai hē kardia autou meta thēriōn edothē kai meta onagrōn ē katoikia autou, chorton hōs boun epsōmixzon auton, kai apo tēs drosou tou ouranou to sōma autou ebaphē, heōs ou yo, hoti kyreeu & ho hypsistos tēs basileias tōn anthrōpōn kai hǭ an dox Sn dōsei autēn". dkai tauta eipōn epēnenken ta akeloutha" hama. men epiplēssōn tǭ basi ei kai prosōpon toutou mē lambanon, hina akousas phobēthę̄ kai ho epoiēsen hamartēma eutheoōs epignǭ. thlegei oun" «kai sy ho huios autou Baltasar ouk etapeinōsas tēn kardian sou katenanti tou theou. ou tauta panta egnōs? kai epi kyrion ton theon -» > - Ē ." > - Hōn tou ouranou hypsōthēs kai ta scheuē tou oichou autou ēnenchas enōpion sou, kai sy kai hoi megistanes sou kai hai (pallakai sou kai AL) parakoitoi sou, oinon epinete en autois, kai tous theous tous chrysous kai argy!(rous kai chalkois kai sidērous kai xylinous kai lethinous, hoi ou blepousi kai hoi ouk akouousi kai ou ginōskousin, ēnesas kai) ton theon, hou hē (pnoē o)ou en cheiri autou kai pasai hai hodoi sou, auton ouk edoxasas. dia touto ek prosōpou autou apestalē astragalos cheiros kai tēn graphēn tautēn etaxen' manē thekel phares. touto to synkrima tou dēmatos" manē, emetrēsen ho theos tēn basileian sou kai eplērōsen autēn' thekel, estathē en zygǭ kai eurethē hysterousa" phares, diērētai hē basileia sou kai edothē Mēdois kai Persais."

Then, when the king had heard about him, he ordered Daniel to be brought, and said to him: 'Are you Daniel, of the sons of the captivity of Judea, which Nebuchadnezzar my father brought? I have heard of you, that you can interpret judgments. Now then, if you can read this writing and make known to me its interpretation, you shall be clothed in purple, and the chain of gold shall be on your neck, and you shall rule as third in my kingdom.' But the blessed Daniel, neither rejoicing in earthly gifts nor elated by royal glory, answered: 'Let your gifts be for yourself, O king, and give the reward of your house to another; but I will read (the writing) and make known to you its interpretation.' And beginning thus, he related to the king in order all that befell his father, at once teaching him what had happened and also bringing him to understand that he should not boast or be arrogant beyond what is fitting, since he was under the authority of God. He says, then, to him: 'The Most High God gave the kingdom and greatness and honour and glory to Nebuchadnezzar your father; and because of the greatness that he gave him, all peoples, tribes and tongues trembled and feared before him. Whom he wished, he killed; whom he wished, he struck; whom he wished, he exalted; (and whom he wished, he humbled). But when his heart was lifted up and his spirit was hardened to act proudly, he was brought down from the throne of his kingdom, (and the honour was taken from him); he was driven (from among) men, and his heart was made like the beasts', and his dwelling was with the wild asses; they fed him grass like an ox, and his body was wet with the dew of heaven, until he knew that the Most High rules the kingdom of men, and to whom he will he gives it.' And having said this, he added what followed, at once rebuking the king and not showing partiality to him, so that, hearing it, he might be afraid and at once recognize the sin he had committed. He says, then: 'And you his son, Belshazzar, have not humbled your heart before God, though you knew all this; and you have lifted yourself up against the Lord God of heaven, and the vessels of his house you brought before you; and you and your nobles, (your concubines and) your wives, drank wine from them; and you praised the gods of gold and silver, (of bronze, iron, wood and stone, which do not see, do not hear and do not know); and the God in whose hand is your (breath) and all your ways you have not glorified. Therefore from his presence the knuckle of a hand was sent, and it set down this writing: Mane, Thekel, Phares. This is the interpretation of the matter: Mane, God has measured your kingdom and brought it to an end; Thekel, it has been weighed in the balance and found wanting; Phares, your kingdom is divided and given to the Medes and Persians.'

Dan 5:13 (quotation, high confidence) · Dan 5:16 (quotation, high confidence) · Dan 5:17 (quotation, high confidence) · Dan 5:18 (quotation, high confidence) · Dan 5:21 (quotation, high confidence) · Dan 5:22 (quotation, high confidence) · Dan 5:25 (quotation, high confidence) · Dan 5:28 (quotation, high confidence)

Notes and citation

Summary: On Daniel 5:13–28: Daniel refuses the king's gifts, recalls Nebuchadnezzar's humbling, rebukes Belshazzar's sacrilege, and reads and interprets the writing.

Quotation: Dan 5:13–28 (Theodotion). Two manuscript folio numbers and a running head that leaked into the text are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR slip; OCR slip in name; OCR χ for κ; manuscript folio number in text; running head and page number inside a word): ἀναγνζώ- 10vb σομαι → ἀναγνζώσομαι; ἀνθρώ- 11τὰ πον → ἀνθρώπων; κατέΕΙΣ ΤΟΝ ΔΑΝΙΗΔ IM, 17. 157 γαντι → κατέναντι; Δαβουχοδονόσορ τῷ πατρί σου → Ναβουχοδονόσορ τῷ πατρί σου; θεχὲλ → θεκὲλ; Πήδοις → Μήδοις.

Cite (SBL): Hippolytus, Comm. Dan. 3.17 (Bonwetsch GCS 1:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-17). (abbreviation not yet checked)

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3.18Bonwetsch GCS 1:158

Ὁ μὲν γὰρ βασιλεὺς ἀκούσας τὴν γραφὴν καὶ τὸ ταύτης σύγκριμα ἐλυπήθη ἐπὶ τοῖς εἰρημένοις, ἐκέλευσεν (δ) ἐνδυθῆναι «τὸν AaDA πορφύραν" καὶ «εἶναι αὐτὸν τρίτον ἄρχοντα ἐν τῇ βασιλείᾳ". ",ἐν αὐτῇ τῇ νυχτὶ ἀνῃρέθη Βαλτάσαρ ὁ βασιλεὺς € Χαλδαῖος, καὶ Δαρεῖος ὁ Μῆδος παρέλαβεν τὴν (βασιλείαν αὐτοῦ, ὧν ἐτῶν ἑξήκοντα δύο. -"τοῦ di συγκρίζμ α)τος ads ἢ) γραφὴ περιέχει ὑπὸ τοῦ Δανιὴλ ἐπιλυθέντος αὐτῇ τῇ νυκτὶ .. ἐπὶ τοὺς Μήδους καθοὺς [αν] ὑπὸ τοῦ “Ὠανιὴλ εἴρηται" (καθιστῷ βασιλεῖς καὶ μεθιστῷᾷ“ ,γινώσκων τὰ ἐν τῷ σκότει, καὶ τὸ φῶς μετ᾽ αὐτοῦ ἐστιν".

Ho men gar basileus akousas tēn graphēn kai to tautēs synkrima elypēthē epi tois eirēmenois, ekeleusen (d) endythēnai «ton AaDA porphyran" kai «einai auton triton archonta en tę̄ basileią". ",en autę̄ tę̄ nychti anę̄rethē Baltasar ho basileus € Chaldaios, kai Dareios ho Mēdos parelaben tēn (basileian autou, hōn etōn hexēkonta dyo. -"tou di synkrizm a)tos ads ē) graphē periechei hypo tou Daniēl epilythentos autę̄ tę̄ nykti .. epi tous Mēdous kathous [an] hypo tou “Ōaniēl eirētai" (kathistǭ basileis kai methistǭą“ ,ginōskōn ta en tǭ skotei, kai to phōs met᾽ autou estin".

The king, hearing the writing and its interpretation, was grieved at what was said; he ordered Daniel to be clothed in purple and 'to be third ruler in the kingdom'. 'In that very night Belshazzar the Chaldean king was killed, and Darius the Mede received his kingdom, being sixty-two years old.' And the interpretation, as Scripture contains it, solved by Daniel, (was fulfilled) that very night …, (the kingdom passing) to the Medes, as was said by Daniel: (He) 'sets up kings and removes them', 'knowing what is in the darkness, and the light is with him'.

Dan 5:29 (quotation, high confidence) · Dan 5:30 (quotation, high confidence) · Dan 5:31 (6:1 LXX) (quotation, high confidence) · Dan 2:21 (quotation, high confidence) · Dan 2:22 (quotation, high confidence)

Notes and citation

Summary: On Daniel 5:29–31: Daniel is honoured, Belshazzar is killed that night, and Darius the Mede receives the kingdom, as God sets up and removes kings.

Quotations: Dan 5:29–31 (Theodotion 5:29–6:1); Dan 2:21–22. The middle sentence is damaged in the OCR; a word or two is lost ('…') and the rest is translated by sense.

Notes on the original text

Digital text corrected (OCR χ for κ): σύγχριμα → σύγκριμα.

Cite (SBL): Hippolytus, Comm. Dan. 3.18 (Bonwetsch GCS 1:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-18). (abbreviation not yet checked)

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3.19Bonwetsch GCS 1:158

Παραλαβὼν οὖν Δαρεῖος ὁ ἐπικληθεὶς ᾿Ασουῆρος {τὴν βασιλείαν) «κατέστησεν «σατράπας ἑκατὸν εἴχοσι" «καὶ ἐπάνο αὐτῶν τακτικοὺς τρεῖς, ὃς ἦν Δανιὴλ εἷς ἐξ αὐτῶν, τοῦ ἀποδιδόναι αὐτοῖς τοὺς σατράπας λόγον, ὅπως ὃ ὁ βασιλεὺς μὴ ἐνοχλῆται. καὶ ἣν Δανιὴλ ὑπὲρ αὐ τοὺς : ὅτι πνεῦμα περισσὸν ἐν αὐτῷ, καὶ ὃ βασιλεὺς κατέστησεν αὐτὸν ἐφ᾽ ὅλης τῆς βασιλείας αὐτοῦ“. — Ξάκούσας γὰρ περὶ αὐτοῖ Δαρεῖος τήν TE σοφίαν ἣν ἐκέκτητο καὶ τὸ ἐκ παιδὸς πιστόν τε καὶ εὐλαβές, αὐτὸν πρωτεύειν πάντων τῶν φίλων αὐτοῦ καὶ κυριεύειν πάσης τῆς βα! (σιλείας αὐτοῦ... ὃ, τοῦ θρόζνου) τῆς αὐτοῦ βασιλείας χαρισάμενος καὶ πάντας τοὺς ἄρχοντας Αἰγύπτου ὑπηκόους τούτῳ ὑποτάξας. ἱτούτου τοίνυν γεναμένου, φθόνῳ κινηθέντες „OL τακτικοὶ καὶ οἱ σατράπαι ἐζήτουν πρόφασιν εὑρεῖν κατὰ Δαγνιήλ΄. ὅπως ἀφορμήν τινα κατ᾽ αὐτοῦ λαβόντες κατηγορήσαντες τοῦτον ἀποκτείνωσιν" (όπως τὸ ῥητὸν πληρωθῇ, ὃ πρὸ μιχροῦ εἴπαμεν, ὅτι ἐπὰν εὐλαβής τις ἢ τὸν θεὸν φοβούμενος, ἔχων χάριν καὶ σοφίαν παρὰ θεοῦ, ὑπὸ τῶν λοιπῶν ἀνθρώπων μισεῖται, διότε καὶ αὐτοὶ τῆς αὐτῆς χάριτος οὐκ ἠξιώθησαν. ὕρῦτος καὶ οἱ σατράπαι καὶ οἱ τακτικοὶ διὰ φθόνου ἐμίσουν τὸν Δανιήλ, ἐπειδὴ σοφώτερος καὶ πιστικώτερος πάντων ἢ». ὑτοῦτο γὰρ N γραφὴ ἐμαρτύρησεν λέγουσα", καὶ πᾶσαν πρόφασιν καὶ παράπτωμα (καὶ ἀμπλάκημα οὐχ) εὗρον κατ᾽ αὐτ(οῦ, ὅτι πιο)τὸς ἦν". τοῦ γὰρ (μόν)ον τὰς τοῦ θεοῦ ἐντολὰς κατὰ τὸν νόμον ἐφύλαττεν, ἀλλὰ καὶ τὰ τοῦ βασιλέως προστάγματα μετὰ πολλῆς ἐπιμελείας καὶ ἀκριβείας διέπων ἣν, ἐν μηδενὶ ῥυπαρῷ πράγματι κέρδους ὀλίγου χάριν τὴν ἑαυτοῦ καθαρὰν συνείδησιν μολῦναι βουλόμενος.

Paralabōn oun Dareios ho epiklētheis ᾿Asouēros {tēn basileian) «katestēsen «satrapas hekaton eichosi" «kai epano autōn taktikous treis, hos ēn Daniēl heis ex autōn, tou apodidonai autois tous satrapas logon, hopōs ho ho basileus mē enochlētai. kai hēn Daniēl hyper au tous : hoti pneuma perisson en autǭ, kai ho basileus katestēsen auton eph᾽ holēs tēs basileias autou“. — Xakousas gar peri autoi Dareios tēn TE sophian hēn ekektēto kai to ek paidos piston te kai eulabes, auton prōteuein pantōn tōn philōn autou kai kyrieuein pasēs tēs ba! (sileias autou... ho, tou throznou) tēs autou basileias charisamenos kai pantas tous archontas Aigyptou hypēkoous toutǭ hypotaxas. hitoutou toinyn genamenou, phthonǭ kinēthentes „OL taktikoi kai hoi satrapai ezētoun prophasin heurein kata Dagniēl΄. hopōs aphormēn tina kat᾽ autou labontes katēgorēsantes touton apokteinōsin" (opōs to rhēton plērōthę̄, ho pro michrou eipamen, hoti epan eulabēs tis ē ton theon phoboumenos, echōn charin kai sophian para theou, hypo tōn loipōn anthrōpōn miseitai, diote kai autoi tēs autēs charitos ouk ēxiōthēsan. hyrytos kai hoi satrapai kai hoi taktikoi dia phthonou emisoun ton Daniēl, epeidē sophōteros kai pistikōteros pantōn ē». hytouto gar N graphē emartyrēsen legousa", kai pasan prophasin kai paraptōma (kai amplakēma ouch) heuron kat᾽ aut(ou, hoti pio)tos ēn". tou gar (mon)on tas tou theou entolas kata ton nomon ephylatten, alla kai ta tou basileōs prostagmata meta pollēs epimeleias kai akribeias diepōn hēn, en mēdeni rhyparǭ pragmati kerdous oligou charin tēn heautou katharan syneidēsin molynai boulomenos.

Darius, then, surnamed Ahasuerus, having received (the kingdom), 'appointed a hundred and twenty satraps, and over them three governors, of whom Daniel was one, so that the satraps should give account to them, and the king should not be troubled. And Daniel was over them, because an abundant spirit was in him; and the king set him over his whole kingdom.' For Darius, having heard of the wisdom he possessed and of his faithfulness and piety from childhood, (wished) him to be first of all his friends and to have authority over his whole kingdom …, granting him (the second place after) the throne of his kingdom, and subjecting all the rulers of Egypt to him. When this had happened, 'the governors and satraps', moved by envy, 'sought to find a pretext against Daniel', so that, taking some occasion against him, they might accuse him and put him to death; so that the saying we spoke of a little before might be fulfilled: that whenever someone is pious and fears God, having grace and wisdom from God, he is hated by the rest of men, because they themselves were not counted worthy of the same grace. So too the satraps and governors hated Daniel from envy, because he was wiser and more faithful than all. For Scripture bore witness to this, saying: 'And they found no pretext or fault (or error) against him, because he was faithful.' For he not (only) kept God's commandments according to the law, but also carried out the king's orders with great care and exactness, not wishing to stain his own pure conscience in any sordid matter for the sake of a little gain.

Dan 6:1 (6:2 LXX) (quotation, high confidence) · Dan 6:3 (6:4 LXX) (quotation, high confidence) · Dan 6:4 (6:5 LXX) (quotation, high confidence) · Gen 41:43 (allusion, low confidence)

Notes and citation

Summary: On Daniel 6:1–4: Darius sets Daniel over the kingdom, and the satraps, envious of his wisdom and integrity, seek a pretext against him in vain.

Quotations: Dan 6:1–4 (Theodotion 6:2–5). Hippolytus identifies Darius the Mede with Ahasuerus. The sentence about Darius's honours is damaged in the OCR: a few words are lost ('…'), and the mention of 'the rulers of Egypt' probably belongs to a comparison with Joseph (Gen 41:40–43) whose start is lost.

Notes on the original text

Digital text corrected (OCR χ for κ; manuscript folio number in text; page number and running head): αὐτοῖς 160 ες ἹΠΠΟΜΛΥΤΟΥ τοὺς → αὐτοῖς τοὺς; βασιλείας 1100 χαρισάμενος → βασιλείας χαρισάμενος; τακτιχοὶ → τακτικοὶ.

Cite (SBL): Hippolytus, Comm. Dan. 3.19 (Bonwetsch GCS 1:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-19). (abbreviation not yet checked)

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3.20Bonwetsch GCS 1:160

Πόσοι γὰρ τότε προσποιούμενοι φίλοι μὲν εἶναι τῷ Δανιήλ, τῇ δὲ καρδίᾳ τοῦτον ἐμίσουν πονηρεύοντες, καὶ δῶρα δι᾿ ἑτέρων προσώπων ὑπέπεμσπον καὶ χρήματα ἱκανὰ δώσειν ἐπηγγείλαντο. τὴν τούτου ἁπλότητα πειράζειν» βουλόμενοι, ὡς λοιπὸν πρόφασιν κατ᾽ αὐτοῦ ἐσχηκότες ἐντύχωσιν τῷ βασιλεῖ οὑς χαριζόμενον αὐτὸν τὰ τοῦ βασιλέως κτήματα, καὶ οὕτως ὡς ἐπίβουλος ἀναιρεθῇ. “πάντοτε οὖν πολυμηχάνοως. ἐζήτουν" κατ᾽ αὐτοῦ αἰτίαν" καὶ μὴ εὐρισκόντων ὕστε (ρον συμβούλιον ἐγένετο λεγόντων" «οὐχ εὑρήσομεν κατὰ Δανιὴλ) πρόφαζσιν εἶδ μὴ ἐν νομίμοις θεοῦ αὐτοῦ. 3 τότε" μὲν μίαν γνώμην ποιησάμενοι προσῆλθον «τῷ βασιλεῖ καὶ εἶἴπον᾽ Δαρεῖε βασιλεῦ. εἰς τοὺς αἰῶνας ζῆθι' συνεβουλεύσαντο οἱ ἐπὶ τῆς βασιλείας σου στρατηγοὶ καὶ σατράπαι, ὕπατοι καὶ τοπάρχαι, τοῦ στῆσαι στάσει βασιλικῇ καὶ ἐνισχῦσαι ὁρισμόν, ὅπως (ὺς) ἂν αἰτήσηται αἴτημα παρὰ παντὸς θεοῦ καὶ ἀνθρώπων ἕως ἡμερῶν τριάκοντα, ἀλλ᾽ (N) παρὰ σοῦ. βασιλεῦ, ἐμβληθήσεται εἰς τὸν λάκκον τῶν λεόντων. νῦν οὖν. βασιλεῦ, στῆσον τὸν δρισμὸν καὶ ἔχθες γραφήν, ὅπως μὴ ἀλλοιωθῇ τὸ δόγμα Μήδων καὶ Περσῶν. Ἐτότε Δαρεῖος", (μὴ νοῶν) τὴν τούτων κακομήχανον ἢν ἐβουλεύσαντο γνώμην, ἐκέλευσεν (γραφῆναι τὸ δόγμα" καὶ δημοσίως τοῦτο προτεθῆνγαι. --- καὶ γὰρ .. “μάν, βουλόμενος ἀποκτεῖναι τὸν Μαρδοχαῖον καὶ τὸ τούτου γένος, προσελθὼν τῷ βασιλεῖ ᾿Αρταξέρξῃ τὰ ὁμοια συνεβουλεύσατο, ὅπως ἐκ βασιλικοῦ δόγματος τῇ τεσσαρεοκαιδεκάτῃ τοῦ δωδεκάτου μηνὸς μιᾷ ἡμέρᾳ οἱ πάντες Ἰουδαῖοι ἀποκτανθῶσιν.

Posoi gar tote prospoioumenoi philoi men einai tǭ Daniēl, tę̄ de kardią touton emisoun ponēreuontes, kai dōra di᾿ heterōn prosōpōn hypepemspon kai chrēmata hikana dōsein epēngeilanto. tēn toutou haplotēta peirazein» boulomenoi, hōs loipon prophasin kat᾽ autou eschēkotes entychōsin tǭ basilei hous charizomenon auton ta tou basileōs ktēmata, kai houtōs hōs epiboulos anairethę̄. “pantote oun polymēchanoōs. ezētoun" kat᾽ autou aitian" kai mē euriskontōn hyste (ron symboulion egeneto legontōn" «ouch heurēsomen kata Daniēl) prophazsin eid mē en nomimois theou autou. 3 tote" men mian gnōmēn poiēsamenoi prosēlthon «tǭ basilei kai eiipon᾽ Dareie basileu. eis tous aiōnas zēthi' synebouleusanto hoi epi tēs basileias sou stratēgoi kai satrapai, hypatoi kai toparchai, tou stēsai stasei basilikę̄ kai enischysai horismon, hopōs (ys) an aitēsētai aitēma para pantos theou kai anthrōpōn heōs hēmerōn triakonta, all᾽ (N) para sou. basileu, emblēthēsetai eis ton lakkon tōn leontōn. nyn oun. basileu, stēson ton drismon kai echthes graphēn, hopōs mē alloiōthę̄ to dogma Mēdōn kai Persōn. Etote Dareios", (mē noōn) tēn toutōn kakomēchanon ēn ebouleusanto gnōmēn, ekeleusen (graphēnai to dogma" kai dēmosiōs touto protethēngai. --- kai gar .. “man, boulomenos apokteinai ton Mardochaion kai to toutou genos, proselthōn tǭ basilei ᾿Artaxerxę̄ ta homoia synebouleusato, hopōs ek basilikou dogmatos tę̄ tessareokaidekatę̄ tou dōdekatou mēnos mią hēmerą hoi pantes Ioudaioi apoktanthōsin.

For how many then pretended to be Daniel's friends, while in heart they hated him and plotted evil! They sent him gifts through other persons and promised to give him a good deal of money, wishing to test his simplicity, so that, having then a pretext against him, they might petition the king, as though he were giving away the king's property, and so he might be put to death as a plotter. 'They sought', then, in every possible way, 'an accusation' against him; and when they found none, afterwards (a council was held, and they said: 'We shall not find against Daniel) any pretext, except in the laws of his God.' 'Then', having come to one mind, they went 'to the king and said: King Darius, live for ever. The generals and satraps of your kingdom, the consuls and toparchs, have taken counsel to establish a royal statute and to enforce a decree, that whoever asks a petition of any god or man for thirty days, except of you, O king, shall be cast into the den of lions. Now therefore, O king, establish the decree and set out the writing, so that the decree of the Medes and Persians may not be changed.' 'Then Darius', (not understanding) the malicious plan they had devised, ordered (the decree to be written) and to be published openly. For … Haman too, wishing to kill Mordecai and his people, went to King Artaxerxes and gave him like counsel, that by royal decree on the fourteenth of the twelfth month, on one day, all the Jews should be killed.

Dan 6:4 (6:5 LXX) (quotation, high confidence) · Dan 6:5 (6:6 LXX) (quotation, high confidence) · Dan 6:6 (6:7 LXX) (quotation, high confidence) · Dan 6:7 (6:8 LXX) (quotation, high confidence) · Dan 6:9 (6:10 LXX) (quotation, high confidence) · Esth 3:13 (allusion, high confidence)

Notes and citation

Summary: On Daniel 6:4–9: the satraps, failing to corrupt Daniel, persuade Darius to forbid prayer to any but himself for thirty days, as Haman once plotted against the Jews.

Quotations: Dan 6:4–9 (Theodotion 6:5–10). The comparison with Haman follows Esther (Greek Esther names the king Artaxerxes; Hebrew Esther gives the thirteenth of Adar, Esth 3:13). A word is lost in the OCR before 'Haman' ('…'). Manuscript folio numbers that leaked into the text are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR χ for κ; manuscript folio number in text; page number and running head): τὴν 163 ΠΙΠΟΔΥΤΟΥ τούτου → τὴν τούτου; ὕστε (ρον 12rb συμβούλιον → ὕστε (ρον συμβούλιον; Μαρδοχαῖον 12va καὶ → Μαρδοχαῖον καὶ; λάχκον → λάκκον; ἐχέλευσεν → ἐκέλευσεν.

Cite (SBL): Hippolytus, Comm. Dan. 3.20 (Bonwetsch GCS 1:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-20). (abbreviation not yet checked)

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