Commentary on Daniel 4.15.2–4.30

Hippolytus of Rome · Commentary on Daniel · ca. 202-204 · Rome · 12 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 4, chapter 15

4.15.2Bonwetsch GCS 1:226

Ἐπεὶ οὖν ἀπέχρυψεν ἀπ᾿ αὐτῶν τὴν ἡμέραν, διὰ δὲ τῶν σημείων τῶν γινομένων, δι᾿ ὧν εὐκόλως ἐπιγνώσεται ὁ ἄνθρωπος, ἐξεῖπεν, νοεῖν ὀφείλομεν τὰ κατὰ καιρὸν συμβαίνοντα καὶ εἰδότες σιωπᾶν. 32 δεῖ δὲ αὐτὰ γενέσθαι κἂν ἡμεῖς μὴ θέλωμεν" ἡ γὰρ ἀλήθεια οὐδέποτε ψεύδεται. δσπερ δὲ εἶπεν περὶ τῆς Ἱερουσαλὴμ πόλεως, καὶ ἐπῆλθεν ἐπ᾽ αὐτὴν τὰ εἰρημένα" [ἐν τῷ εἰπεῖν) ,ὅταν γὰρ ἴδητε, φησί, κυχλουμένην τὴν Ἱερουσαλὴμ ὑπὸ στρατοπέδων, τότε γενοόσκετε ὁτι ἤγγικεν N ἐρήμωσις αὐτῆς", οὕτως καὶ τὸ νῦν προσδοκᾶν χρή. Εοὔταν γὰρ ἴδητε, φησίν, τὸ βδέλυγμα τῆς ἐρημόσεως ἑστὸς ἐν τόπῳ αγίῳ [αὐτοῦ] — ὁ ἀναγινώσκων γοείτω --, τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, καὶ ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω ἀραί τι ἐκ τῆς οἰκίας αὐτοῦ, καὶ ὁ ἐν τῷ ἀγρῷ μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσο) ἄραι τὸ ἱμάτιον αὐτοῦ. οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. ἔσται γὰρ τότε θλῖψις μεγάλῃ, οἵα οὐκ ἐγένετο ἀπ᾽ ἀρχῆς κόσμου οὐϊδὲ μὴ γένηται. καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ΄. ὑφανερὸν οὖν» ἐν τούτῳ ἐποίησεν ἡμῖν, ἵνα μηχέτε ἐν μηδενὶ ἀμφιβάλλωμεν. ὁκαὶ πάλιν λέγει" ὅταν, οἰδητε τὸ βδέλυγμα τῆς ἐρημώσεως" ἑστὸς „ED τόπῳ ἁγίῳ" καὶ ὅταν ἴδητε τὴν συκῆν προβάλλουσαν »τὰ φύλλα αὐτῆς, .γινώσχετε ὅτι ἐγγύς ἐστι» τὸ θέρος" οὕτως καὶ ὑμεῖς ὅταν ἴδητε ταῦτα πάντα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις". τοῦ οὖν βδελύγματος μηδέπω παραγενομένου, ἀλλ᾽ ἔτι τοῦ τετάρτου θηρίου μόνου κρατοῦντος, πῶς δύναται ἡ ἐπιφάνεια τοῦ κυρίου γενέσθαι; θἀλλ᾽ ἐρεῖ τις᾽ γέγραπται, ὅταν ἴδητε ,πολέμους καὶ ἀκαταστασίας", τότε ,γινώσκετε ὅτι ἐγγύς ἐστιν". ναί, γέγραπται" „EYEOθησεται γάρ, φησίν, ἔθνος ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν καὶ ἔσονται σεισμοὶ κατὰ τόπους καὶ λιμοὶ καὶ λοιμοί", ἅτινα ἤδη ἐγέγοντο καὶ γενήσεται. ταῦτα δὲ πάντα", φησίν, ,ἀρκαὶ ὀδίνων", «ἀλλ᾽ οὕπω τὸ τέλος" [ἐν αὐτοῖς. πρῶτον" γὰρ „der κηρυχθῆναι τὸ εὐαγγέλιον' τοῦ κυρίου ἐν ὅλῳ τῷ κόσμῳ ,εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν, καὶ οὕτως ἥξει τὸ τέλος", ὅταν ὃ σίμπας χρόνος πληρωθῆ.

Epei oun apechrypsen ap᾿ autōn tēn hēmeran, dia de tōn sēmeiōn tōn ginomenōn, di᾿ hōn eukolōs epignōsetai ho anthrōpos, exeipen, noein opheilomen ta kata kairon symbainonta kai eidotes siōpan. 32 dei de auta genesthai kan hēmeis mē thelōmen" hē gar alētheia oudepote pseudetai. dsper de eipen peri tēs Hierousalēm poleōs, kai epēlthen ep᾽ autēn ta eirēmena" [en tǭ eipein) ,hotan gar idēte, phēsi, kychloumenēn tēn Hierousalēm hypo stratopedōn, tote genooskete hoti ēngiken N erēmōsis autēs", houtōs kai to nyn prosdokan chrē. Eoutan gar idēte, phēsin, to bdelygma tēs erēmoseōs hestos en topǭ agiǭ [autou] — ho anaginōskōn goeitō --, tote hoi en tę̄ Ioudaią pheugetōsan eis ta orē, kai ho epi tou dōmatos mē katabatō arai ti ek tēs oikias autou, kai ho en tǭ agrǭ mē epistrepsatō eis ta opiso) arai to himation autou. ouai de tais en gastri echousais kai tais thēlazousais en ekeinais tais hēmerais. estai gar tote thlipsis megalę̄, hoia ouk egeneto ap᾽ archēs kosmou ouïde mē genētai. kai ei mē ekolobōthēsan hai hēmerai ekeinai, ouk an esōthē pasa sarx΄. hyphaneron oun» en toutǭ epoiēsen hēmin, hina mēchete en mēdeni amphiballōmen. hokai palin legei" hotan, oidēte to bdelygma tēs erēmōseōs" hestos „ED topǭ hagiǭ" kai hotan idēte tēn sykēn proballousan »ta phylla autēs, .ginōschete hoti engys esti» to theros" houtōs kai hymeis hotan idēte tauta panta ginomena, ginōskete hoti engys estin epi thyrais". tou oun bdelygmatos mēdepō paragenomenou, all᾽ eti tou tetartou thēriou monou kratountos, pōs dynatai hē epiphaneia tou kyriou genesthai? thall᾽ erei tis᾽ gegraptai, hotan idēte ,polemous kai akatastasias", tote ,ginōskete hoti engys estin". nai, gegraptai" „EYEOthēsetai gar, phēsin, ethnos epi ethnos kai basileia epi basileian kai esontai seismoi kata topous kai limoi kai loimoi", hatina ēdē egegonto kai genēsetai. tauta de panta", phēsin, ,arkai odinōn", «all᾽ houpō to telos" [en autois. prōton" gar „der kērychthēnai to euangelion' tou kyriou en holǭ tǭ kosmǭ ,eis martyrion pasin tois ethnesin, kai houtōs hēxei to telos", hotan ho simpas chronos plērōthē.

Since, then, he hid the day from them, but spoke of the signs that would occur, by which a man will easily recognize it, we ought to understand what happens in its season and, knowing it, keep silent. These things must happen even if we do not wish it; for the truth never lies. Just as he spoke about the city of Jerusalem, and what was said came upon it ('When you see', he says, 'Jerusalem surrounded by armies, then know that its desolation has drawn near'), so now too we must expect it. 'For when you see', he says, 'the abomination of desolation standing in the holy place (let the reader understand), then let those in Judea flee to the mountains, and let him who is on the housetop not come down to take anything out of his house, and let him who is in the field not turn back to take his cloak. But woe to those who are with child and to those who nurse in those days. For then there will be great tribulation, such as has not been from the beginning of the world, nor ever will be. And if those days had not been shortened, no flesh would have been saved.' He has thus made it plain to us, so that we may no longer be in doubt about anything. And again he says: 'When you see the abomination of desolation' standing 'in the holy place', and 'when you see the fig tree putting forth its leaves, know that summer is near; so also you, when you see all these things happening, know that it is near, at the doors.' Since, then, the abomination has not yet come, but the fourth beast alone still rules, how can the appearing of the Lord take place? But someone will say: 'It is written, When you see wars and disorders, then know that it is near.' Yes, it is written: 'For nation will rise against nation and kingdom against kingdom, and there will be earthquakes in various places, and famines and plagues', which have already happened and will happen. 'But all these things', he says, 'are the beginnings of birth pangs', 'but the end is not yet'. For first 'the gospel' of the Lord 'must be preached in the whole world as a testimony to all the nations, and then the end will come', when the whole time has been fulfilled.

Luke 21:20 (quotation, high confidence) · Matt 24:15 (quotation, high confidence) · Matt 24:16 (quotation, high confidence) · Matt 24:19 (quotation, high confidence) · Matt 24:21 (quotation, high confidence) · Matt 24:22 (quotation, high confidence) · Matt 24:32 (quotation, high confidence) · Matt 24:33 (quotation, high confidence) · Luke 21:9 (quotation, high confidence) · Matt 24:7 (quotation, high confidence) · Matt 24:8 (quotation, high confidence) · Matt 24:6 (quotation, high confidence) · Matt 24:14 (quotation, high confidence)

Notes and citation

Summary: Christ gave signs instead of a date: as Jerusalem's fall was foretold, so the abomination of desolation must appear first; wars and famines are only the beginning, and the gospel must first be preached to all nations.

Quotations: Luke 21:20; Matt 24:15–22; Matt 24:32–33; Luke 21:9; Matt 24:6–8, 14. Bonwetsch's bracketed words are omitted as his deletions. Manuscript folio numbers, page numbers and running heads are removed by logged corrections.

Notes on the original text

Digital text corrected (folio number, page number and running head; OCR slip; manuscript folio number in text; manuscript folio number; OCR slips; page number and running head inside a word): ἐξ238 ἹΠΠΟΛΎΤΟΥ εἴπεν → ἐξεῖπεν; GLO- 251b πᾶν → σιωπᾶν; πόλεως, 92V καὶ → πόλεως, καὶ; ἔκο- 25va λοβώθησαν → ἐκολοβώθησαν; 981 ὑτοῦ οὖν βδελύγματος μηδέπο παραγενομένου, ἀλλ᾽ ἔτι τοῦ τετάρτου 290 ΠΙΠΟΔΥΤΟΥ θηρίου → τοῦ οὖν βδελύγματος μηδέπω παραγενομένου, ἀλλ᾽ ἔτι τοῦ τετάρτου θηρίου.

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.15.2 (Bonwetsch GCS 1:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-15-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Bonwetsch, GCS 1, 1897) and, where only the Old Slavonic survives, from Bonwetsch's German translation (not shown); ANF 5's fragments compared afterwards.

Commentary 4

4.18Bonwetsch GCS 1:230

διηγήσομαι γὰρ καὶ τὸ συμβὰν οὐ πρὸ πολλοῦ χρόνου ἐν τῇ Συρίᾳ. Ξπροεστὸς γὰρ τις τῆς ἐκεῖ ἐκκλησίας καὶ μὴ ἐμστόνο)ς ἐντυγχάνων ταῖς θείαις γραφαῖς μηδὲ τῇ φωνῇ τοῦ κυρίου ἀκολουθήσας ἐπλανήθη καὶ αὐτὸς καὶ ἑτέρους ἐπλάνησεν. τοῦ γὰρ κυρίου εἰπόντος, «ἐξεγερθήσονται πολλοὶ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα, ὥστε πλανῆσαι εἰ δυνατὸν καὶ τοὺς ἐκλεκτούς" ,τότε ἐάν τις εἴπῃ ὑμῖν" ἰδοὺ ὧδε ὁ Χριστός, ἢ ὧδε, μὴ πιστεύσητε," (ἰδοὺ ἐν τῇ ἐρήμῳ ἐστίν, μὴ ἐξέλθητε᾽ ἰδοὺ ἐν τοῖς ταμείϊοις, μὴ εἰσέλθητε", ταῦτα μὴ νοήσας ἐκεῖνος, ἔπεισε πολλοὺς τῶν ἀδελφῶν μετὰ γυναικῶν καὶ τέχνων εἰς συνάντησιν τῷ Χριστῷ ἐξελθεῖν εἰς τὴν ἔρημον, οἱ καὶ ἐπλανῶντο ἐν τοῖς ὁρεσιν καὶ ἐν ταῖς ὁδοῖς εἰκῇ πλαζόμενοι" ὥστε μικροῦ δεῖν ὡς λῃστὰς αὐτοὺς συλληφθέντας πάντας ὑπὸ τοῦ ἡγεμόνος ἀναιρεθῆναι, εἰ μὴ ἔτυχεν ἡ τούτοῦ γ01 ὴ οὖσα πιστή, καὶ ὑπ᾽ αὐτῆς παρακληθεὶς κατέστειλε τὸ πρᾶγμα, ἵνα μὴ δι᾽ αὐτοὺς διωγμὸς πᾶσιν ἐπιγένηται. ὁπόση αὐτῶν μωρία καὶ ἀπαιδευσία. ἵνα ἐν τῇ ἐρήμῳ πορευόμενοι] τὸν Χριστὸν ζητῶσιν, ον TOCπον καὶ ἐπὶ ᾿Ελισαίου τοῦ προφήτου οἱ υἱοὶ τῶν προφητῶν ἀναληφθέν τα τὸν Ἠλία)" ἐπὶ τρεῖς ἡμέρας ἐν τοῖς ὄρεσιν ἐξήτουν. δ εἰπόντος οὐ» τοῦ κυρίου, "ὥσπερ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν καὶ φαίνει ἕως δυσμῶν, οὕτως ἔσται καὶ ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώποι“. — ἐν τούτῳ σημαίνων ἑαυτὸν εὐδήλως καὶ προφανῶς ,μετὰ δυγάμεῶς καὶ δόξης" πατρικῆς. ἀπὸ οὐρανῶν. μέλλειν παραγίνεσθαι, -οὗτοι ἐν τοῖς θρεσιν καὶ ἐν τῇ ἐρήμῳ αὐτὸν ἐζήτουν. θρὺ γὰρ οὔτως ἔσται ἡ δευτέρα αὐτοῦ παρουσία ὁποία ἡ πρώτη ἐγένετο. τότε γὰρ ὡς εὐτελὴς ἄνθρωπος μόνον ἐφαίνετο, νυνὶ δὲ κριτὴς τοῦ παντὸς κόσμου παραγίνεται. καὶ τότε παρεγένετο σῶσαι τὸν ἄνθρωπον, νῦν ὁὲ παραγίνεται κολάσαι πάντας ἁμαρτωλοὺς καὶ τοὺς εἰς αὐτὸν NOEβηκότας. Ἰταῦτα δὲ λέγομεν πρὸς στηριγμὸν τῶν πιστῶν ἀδελφῶν, ἵνα μὴ προλαμβάνωσιν τὴν βουλὴν τοῦ θεοῦ, γινώσκων εἷς ἕκαστος ὅτι [ἐν] ἡ ἂν ἡμέρᾳ ἐξέλθῃ ἐκ τοῦ κόσμου τούτου ,ἤδη κέκριται"" ἔφθασεν γὰρ ἐπ᾽ αὐτὸν ἡ συντέλεια.

diēgēsomai gar kai to symban ou pro pollou chronou en tę̄ Syrią. Xproestos gar tis tēs ekei ekklēsias kai mē emstono)s entynchanōn tais theiais graphais mēde tę̄ phōnę̄ tou kyriou akolouthēsas eplanēthē kai autos kai heterous eplanēsen. tou gar kyriou eipontos, «exegerthēsontai polloi pseudochristoi kai pseudoprophētai kai dōsousin sēmeia kai terata, hōste planēsai ei dynaton kai tous eklektous" ,tote ean tis eipę̄ hymin" idou hōde ho Christos, ē hōde, mē pisteusēte," (idou en tę̄ erēmǭ estin, mē exelthēte᾽ idou en tois tameiïois, mē eiselthēte", tauta mē noēsas ekeinos, epeise pollous tōn adelphōn meta gynaikōn kai technōn eis synantēsin tǭ Christǭ exelthein eis tēn erēmon, hoi kai eplanōnto en tois horesin kai en tais hodois eikę̄ plazomenoi" hōste mikrou dein hōs lę̄stas autous syllēphthentas pantas hypo tou hēgemonos anairethēnai, ei mē etychen hē toutou g01 ē ousa pistē, kai hyp᾽ autēs paraklētheis katesteile to pragma, hina mē di᾽ autous diōgmos pasin epigenētai. hoposē autōn mōria kai apaideusia. hina en tę̄ erēmǭ poreuomenoi] ton Christon zētōsin, on TOCpon kai epi ᾿Elisaiou tou prophētou hoi huioi tōn prophētōn analēphthen ta ton Ēlia)" epi treis hēmeras en tois oresin exētoun. d eipontos ou» tou kyriou, "hōsper hē astrapē exerchetai apo anatolōn kai phainei heōs dysmōn, houtōs estai kai hē parousia tou huiou tou anthrōpoi“. — en toutǭ sēmainōn heauton eudēlōs kai prophanōs ,meta dygameōs kai doxēs" patrikēs. apo ouranōn. mellein paraginesthai, -houtoi en tois thresin kai en tę̄ erēmǭ auton ezētoun. thry gar outōs estai hē deutera autou parousia hopoia hē prōtē egeneto. tote gar hōs eutelēs anthrōpos monon ephaineto, nyni de kritēs tou pantos kosmou paraginetai. kai tote paregeneto sōsai ton anthrōpon, nyn hoe paraginetai kolasai pantas hamartōlous kai tous eis auton NOEbēkotas. Itauta de legomen pros stērigmon tōn pistōn adelphōn, hina mē prolambanōsin tēn boulēn tou theou, ginōskōn heis hekastos hoti [en] hē an hēmerą exelthę̄ ek tou kosmou toutou ,ēdē kekritai"" ephthasen gar ep᾽ auton hē synteleia.

For I will relate also what happened not long ago in Syria. A certain man who presided over the church there, not reading the divine Scriptures attentively nor following the voice of the Lord, was himself led astray and led others astray. For when the Lord had said, 'Many false christs and false prophets will arise and will give signs and wonders, so as to lead astray, if possible, even the elect', and 'Then if anyone says to you, Behold, here is the Christ, or there, do not believe it', and 'Behold, he is in the desert, do not go out; behold, he is in the inner rooms, do not go in', he did not understand these things, and persuaded many of the brothers to go out with their wives and children into the desert to meet Christ. They wandered aimlessly in the mountains and on the roads, so that they were nearly all arrested as bandits and put to death by the governor, had not his wife happened to be a believer; at her entreaty he quieted the matter, so that a persecution should not come upon all because of them. How great was their folly and ignorance, to go into the desert seeking Christ, just as in the time of Elisha the prophet the sons of the prophets sought Elijah, who had been taken up, for three days in the mountains! For when the Lord said, 'As the lightning comes from the east and shines to the west, so will be the coming of the Son of Man', signifying in this that he will come clearly and openly from heaven 'with power and glory' of the Father, these men sought him in the mountains and in the desert. For his second coming will not be like the first. Then he appeared only as a lowly man, but now he comes as judge of the whole world; then he came to save man, but now he comes to punish all sinners and those who have been impious toward him. We say these things to strengthen the faithful brothers, so that they may not anticipate the counsel of God, each one knowing that on whatever day he departs from this world 'he is already judged'; for the consummation has already come upon him.

Matt 24:24 (quotation, high confidence) · Matt 24:23 (quotation, high confidence) · Matt 24:26 (quotation, high confidence) · 2 Kgs 2:17 (allusion, high confidence) · Matt 24:27 (quotation, high confidence) · Matt 24:30 (quotation, high confidence) · John 3:18 (quotation, high confidence)

Notes and citation

Summary: A church leader in Syria, misreading the Lord's warnings, led his flock into the desert to meet Christ and nearly brought persecution on all; Christ's second coming will be open and from heaven.

Quotations: Matt 24:24, 23, 26; 2 Kgs 2:17; Matt 24:27, 30; John 3:18. 'Presided over the church' renders προεστώς, probably a bishop. The same chapter is staged a second time from the Slavonic (4.18), which adds nothing; it was not translated there.

Notes on the original text

Digital text corrected (OCR noise, page number and running head; OCR slip; OCR φ for ψ): φευδοπροφῆται → ψευδοπροφῆται; ἐν ταῖς δι 2392 ἹΠΠΟΛΥΤΟΥ ὁδοῖς εἰχῇ → ἐν ταῖς ὁδοῖς εἰκῇ; δθυντέλεια → συντέλεια.

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.18 (Bonwetsch GCS 1:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-18). (abbreviation not yet checked)

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4.19Bonwetsch GCS 1:232

Ἕτερος δέ τις ὁμοίως ἐν τῷ Πόντῳ, καὶ αὐτὸς προεστῶς ἐκκλησίας, εὐλαβὴς μὲν ἀνὴρ καὶ ταπεινόφρων, μὴ προσέχων δὲ ἀσφαλῶς ταῖς γραφαῖς, ἀλλὰ τοῖς ὁράμασιν οἷς αὐτὸς ἑώρα μᾶλλον ἐπίστευεν. 2ἐπιτυχον γὰρ ἐφ᾽ ἑνὶ καὶ δευτέρῳ καὶ τρίτῳ ἐνυπνίῳ, ἤρξατο λοιπὸν προλέγειν τοῖς ἀδελφοῖς ος προφήτης" τόδε εἶδον καὶ τόδε μέλλει γίνεσθαι. θκαὶ δή ποίτ)ε πλανηθεὶς εἶπεν γινώσκετε ἀδελφοί, ὅτι μετὰ ἐνιαυτὸν ἢ κρίσις μέλλει γίνεσθαι. "οἱ δὲ ἀκούσαντες αὐτοῖ προλέγοντος, ὡς ὅτι «ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου", μετὰ κλαυθμῶν καὶ ὀδυρμῶν ἐδέοντο τοῦ κυρίου νυκτὸς καὶ ἡμέρας πρὸ. ὀφθαλμῶν ἔχοντες τὴν ἐπερχομένην τῆς κρίσεως ἡμέραν. ὕκαὶ εἰς τοσοῦτον ἤγαγεν φόβον καὶ δειλίαν τοὺς ἀδελφούς, ὥστε ἐᾶσαι αὐτῶν τὰς χώρας καὶ τοὺς ἀγροὺς ἐρήμους τά TE κτήματα αὐτῶν οἱ πλείους κατεπώλησαν. 6 δὲ ἔφη αὐτοῖς ἐὰν μὴ γένηται καθῶς εἶπον, UNAETL μηδὲ ταῖς γραφαῖς πιστεύσητε, ἀλλὰ ποιείτω ἕχαστος ὑμῶν ὃ βούλεται. Ἰτῶν δὲ προσδοκώντων μὲν τὸ ἀποβησόμενον καὶ τοῦ ἐνιαυτοῦ πληρωθέντος, μηδενὸς δὲ ὧν» ἐκεῖνος ἔλεγεν συμβάντος, αὐτὸς μὲν κατῃσχύνθη οὑς ψευσάμενος, αἱ δὲ γραφαὶ ἐφάνησαν ἀληθεύουσαι. οἱ δὲ ἀδελφοὶ εὐρέθησαν σκανδαλιζόμενοι, ὥστε λοιπὸν τὰς παρθέγνοὺς αὐτῶν γῆμαι καὶ τοὺς ἄνδρας ἐπὶ τὴν γεωργίαν χωρῆσαι" οἱ δὲ εἰκῇ τὰ ἑαυτῶν κτήματα πωλήσαντες εὐρέθησαν ὕστερον ἐπαιτοῦντες.

Heteros de tis homoiōs en tǭ Pontǭ, kai autos proestōs ekklēsias, eulabēs men anēr kai tapeinophrōn, mē prosechōn de asphalōs tais graphais, alla tois horamasin hois autos heōra mallon episteuen. 2epitychon gar eph᾽ heni kai deuterǭ kai tritǭ enypniǭ, ērxato loipon prolegein tois adelphois os prophētēs" tode eidon kai tode mellei ginesthai. thkai dē poit)e planētheis eipen ginōskete adelphoi, hoti meta eniauton ē krisis mellei ginesthai. "hoi de akousantes autoi prolegontos, hōs hoti «enestēken hē hēmera tou kyriou", meta klauthmōn kai odyrmōn edeonto tou kyriou nyktos kai hēmeras pro. ophthalmōn echontes tēn eperchomenēn tēs kriseōs hēmeran. hykai eis tosouton ēgagen phobon kai deilian tous adelphous, hōste easai autōn tas chōras kai tous agrous erēmous ta TE ktēmata autōn hoi pleious katepōlēsan. 6 de ephē autois ean mē genētai kathōs eipon, UNAETL mēde tais graphais pisteusēte, alla poieitō hechastos hymōn ho bouletai. Itōn de prosdokōntōn men to apobēsomenon kai tou eniautou plērōthentos, mēdenos de hōn» ekeinos elegen symbantos, autos men katę̄schynthē hous pseusamenos, hai de graphai ephanēsan alētheuousai. hoi de adelphoi eurethēsan skandalizomenoi, hōste loipon tas parthegnous autōn gēmai kai tous andras epi tēn geōrgian chōrēsai" hoi de eikę̄ ta heautōn ktēmata pōlēsantes eurethēsan hysteron epaitountes.

Another likewise in Pontus, he too presiding over a church, a pious and humble man, but not attending carefully to the Scriptures, believed rather the visions that he himself saw. For having proved right in one, a second and a third dream, he began from then on to foretell to the brothers as a prophet: 'I saw this, and this is going to happen.' And once, being led astray, he said: 'Know, brothers, that the judgment is to take place in a year's time.' And they, hearing him foretell that 'the day of the Lord is at hand', with weeping and lamentation besought the Lord night and day, having before their eyes the coming day of judgment. And he brought the brothers into such fear and dread that they left their lands and fields untilled, and most of them sold their possessions. And he said to them: 'If it does not happen as I have said, then no longer believe even the Scriptures, but let each of you do as he wishes.' They waited for the outcome; and when the year was fulfilled and nothing of what he said had happened, he himself was put to shame as a liar, while the Scriptures were shown to speak the truth. But the brothers were found to have been made to stumble, so that afterwards their virgins married and the men went back to farming; and those who had rashly sold their possessions were afterwards found begging.

2 Thess 2:2 (quotation, high confidence)

Notes and citation

Summary: A church leader in Pontus, trusting his own dreams over Scripture, predicted the judgment within a year; when it did not come, his people were scandalized and impoverished.

Quotation: 2 Thess 2:2. The 'virgins' who afterwards married were probably those who had remained unmarried in expectation of the end; the text does not say more.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR χ for κ; page number and running head): προεστῶς 954 ἹΠΠΟΔΎΤΟΥ κκλησίας → προεστῶς ἐκκλησίας; ταπειρύφρον» → ταπεινόφρων; χρίσεως ἡμέραν → κρίσεως ἡμέραν; σκανθαλιζόμενοι → σκανδαλιζόμενοι.

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.19 (Bonwetsch GCS 1:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-19). (abbreviation not yet checked)

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4.20Bonwetsch GCS 1:234

Ταῦτα συμβαίνει τοῖς ἰδιώταις καὶ ἐλαφροῖς ἀνθρώποις, σοι ταῖς μὲν γραφαῖς ἀκριβῶς οὐ προσέχουσιν, ταῖς δὲ ἀνθρωπίναις παραδόσεσιν καὶ ταῖς ἑαυτῶν πλάναις καὶ τοῖς ἑαυτῶν ἐνυπνίοις καὶ μυθολογίαις καὶ λόγοις γραῴδεσι μᾶλλον [ἡδέως] πείθονται. "καὶ γὰρ τοῖς υἱοῖς Ἰσραὴλ τὸ ὅμοιον συνέβη" τὸν μὲν ,τοῦ θεοῦ" νέμον ἐξουθενοῦντες παρεγράφοντο, ταῖς δὲ «τῶν πρεσβυτέρων“ παραδόσεσιν εὐαρεστοῦντες ὑπετάσσοντο. θκαὶ [γὰρ] νῦν δέ τινες τὰ ὕμοια τολμῶσιν -προσέχοντες"“ ὁράμασι ματαίοις «καὶ διδασκαλίαις δαιμονίων" καὶ ἐν σαββάτῳ καὶ κυριακῇ πολλάκις νηστείαν ὁρίζοντες, ἥνπερ ὁ Χριστὸς οὐχ ὥρισεν, ἵνα τὸ τοῦ Χριστοῦ εὐαγγέλιον ἄτιμάσωσιν.

Tauta symbainei tois idiōtais kai elaphrois anthrōpois, soi tais men graphais akribōs ou prosechousin, tais de anthrōpinais paradosesin kai tais heautōn planais kai tois heautōn enypniois kai mythologiais kai logois graǭdesi mallon [hēdeōs] peithontai. "kai gar tois huiois Israēl to homoion synebē" ton men ,tou theou" nemon exouthenountes paregraphonto, tais de «tōn presbyterōn“ paradosesin euarestountes hypetassonto. thkai [gar] nyn de tines ta hymoia tolmōsin -prosechontes"“ horamasi mataiois «kai didaskaliais daimoniōn" kai en sabbatǭ kai kyriakę̄ pollakis nēsteian horizontes, hēnper ho Christos ouch hōrisen, hina to tou Christou euangelion atimasōsin.

These things happen to unlearned and light-minded men, who do not attend exactly to the Scriptures, but are more ready to believe human traditions, their own errors, their own dreams, fables and old wives' tales. For the like happened to the sons of Israel too: they set aside 'the law of God', holding it in contempt, but submitted to 'the traditions of the elders', finding them pleasing. And now too some dare the like, 'giving heed' to vain visions 'and teachings of demons', and often appointing a fast on the Sabbath and on the Lord's day, which Christ did not appoint, so as to dishonour the gospel of Christ.

Mark 7:8 (allusion, high confidence) · Mark 7:3 (quotation, high confidence) · 1 Tim 4:1 (quotation, high confidence) · 1 Tim 4:7 (allusion, high confidence) · Col 2:18 (allusion, medium confidence)

Notes and citation

Summary: Such errors come from preferring dreams, fables and human traditions to Scripture; some even impose fasts on the Sabbath and the Lord's day, which Christ did not appoint.

Quotations and allusions: Mark 7:3–13 (Matt 15:2–6); 1 Tim 4:1, 7; Col 2:18. Fasting on Saturday and Sunday was rejected in the Greek East; Hippolytus here opposes it. Bonwetsch's bracketed words are omitted as his deletions.

Notes on the original text

Digital text corrected (OCR noise, page number and running head; OCR slip): "καὶ ΗΝ 236 ἹΠΠΟΑΥΤΟΥ γὰρ → "καὶ γὰρ; παραδύσεσιν → παραδόσεσιν.

Topics: Fasting, Scripture and canon

Cite (SBL): Hippolytus, Comm. Dan. 4.20 (Bonwetsch GCS 1:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-20). (abbreviation not yet checked)

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4.21Bonwetsch GCS 1:236

Ἐπεὶ οὖν τὰ τοῦ κυρίου ῥήματά ἐστιν ἀληθῆ, «πᾶς δὲ ἄἂνθοώπος ψεύστης", καθος γέγραπται, ἴδωμεν εἰ καὶ ὁ ἀπόστολος Παῦλος σὐμφωνός ἐστιν τοῖς τοῦ κυρίου δήμασιν. γράφων γὰρ πρὸς Θεσσαλονικεῖς καὶ παραινῶν τούτοις ἀεὶ μὲν γρηγορεῖν καὶ προσκαρτερεῖν ταῖς εὐχαῖς, μηδέπω δὲ τὴν ἡμέραν τῆς κρίσεως προσδοκᾶν διὰ τὸ τὸν καιρὸν μήπω πεπληρῶσθαι, οὕτως ἔφη [πρὸς αὐτούς" μέρωτῶμεν δὲ ὑμᾶς, ἀδελφοί. ὑπὲρ τῆς παρουσίας τοῦ κυρίου, ἵνα μὴ θορυβῆσθε μήτε διὰ λόγου μήτε δι᾿ ἐπιστολῆς ὡς ἐξ ἡμῶν. ὡς ὑτι ἐνέστηκεν ἡ ἡμέρα κυρίου. μηδεὶς ὑμᾶς ἐξ ξαπατήσῃ κατ᾽ μηδέν ᾳ τρόπον" ὅτι ἐὰν un πρῶτον ἔλθῃ ἡ ἀποστασία καὶ ἀποκαλυφθῆῇ ὁ ἄνθρωπος τῆς ἁμαρτίας, ὃ υἱὸς τῆς ἀπωλείας, ὃ ἀντικείμενος. καὶ ὑπεραιρόμενος ὑπὲρ πάντα [τὸν] θεὸν λεγόμενον, ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ θεοῖ καθίσαι, ἀποδεικνύντα ἑαυτὸν ὅτι ἐστὶν θεός. οὐ μνημονεύετε, ὅτι ἔτει ὧν πρὸς ὑἱμᾶς ταῦτα ἔλεγον ὑμῖν; καὶ νῦν τὸ κατέχον οἴδατε εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ξαυτοῦ καιρῷ. τὸ γὺ μυστήριον ἤδη ἐνεργεῖται τῆς πλάνης, μόνον ὁ κατἕχων ἄρτι ἕως &% μέσου γένηται" καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὃ κύριος ᾿μισοῦς ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ: τῆς παρουσίας αὐτοῦ, οὗ ἐστιν ἡ παρουσία KAT) ἐνέργειαν τοῦ σατανᾶ." ὃ τίς οὺὐν ἔστιν ὃ κατέχων ἕως ἄρτι, ἀλλ᾽ ἢ τὸ τέταρτον θηρίον, οὐ μετατεθέντος καὶ ἔκ μέσου γεναμένου ἐλεύσεται ὁ πλάνος; ἀλλὰ πάντως ζητεῖς περίεργος ὧν πόσα ἔτη περιλείπεται τῷ θηρίῳ, ἵνα μεταρθ, μὴ νοῶν, ὅτι ταῦτα ζητῶν ξαυτῷ τὸν κίνδυνον ἐπιζητεῖς καὶ τάχιον τὴν κρίσιν ἰδεῖν ἐπιθυμεῖς. ὅ,οὐαὶ", γάρ φησιν, «οἱ ἐπιθυμοῦντες τὴν ἡμέραν κυρίου", καὶ αἴτη ἐστὶν σκότος καὶ οὐ φῶς. ὃν τρόπον ἐάν τις ἐκφύγῃ ἀπὸ πρὸ σώπου λέοντος, καὶ ἀπαντήσῃ αὐτῷ ἄρκτος, καὶ εἰσπηδησῃ εἰς τὸν οἶχον αὐτοῦ, καὶ ἀπερείσῃ τὰς χεῖρας [αὐτοῦ] πρὸς τὸν τοῖχον καὶ δάκ»ῃ αὐτὸν ὁφις. οὐχὶ τοιαύτη ἡ ἡμέρα τοῦ κυρίου σκότος καὶ οὐ φῶς; (καὶ γνόφος) οὐκ ἔχων φέγγος";

Epei oun ta tou kyriou rhēmata estin alēthē, «pas de aanthoōpos pseustēs", kathos gegraptai, idōmen ei kai ho apostolos Paulos symphōnos estin tois tou kyriou dēmasin. graphōn gar pros Thessalonikeis kai parainōn toutois aei men grēgorein kai proskarterein tais euchais, mēdepō de tēn hēmeran tēs kriseōs prosdokan dia to ton kairon mēpō peplērōsthai, houtōs ephē [pros autous" merōtōmen de hymas, adelphoi. hyper tēs parousias tou kyriou, hina mē thorybēsthe mēte dia logou mēte di᾿ epistolēs hōs ex hēmōn. hōs hyti enestēken hē hēmera kyriou. mēdeis hymas ex xapatēsę̄ kat᾽ mēden ą tropon" hoti ean un prōton elthę̄ hē apostasia kai apokalyphthēę̄ ho anthrōpos tēs hamartias, ho huios tēs apōleias, ho antikeimenos. kai hyperairomenos hyper panta [ton] theon legomenon, ē sebasma, hōste auton eis ton naon tou theoi kathisai, apodeiknynta heauton hoti estin theos. ou mnēmoneuete, hoti etei hōn pros huimas tauta elegon hymin? kai nyn to katechon oidate eis to apokalyphthēnai auton en tǭ xautou kairǭ. to gy mystērion ēdē energeitai tēs planēs, monon ho katechōn arti heōs &% mesou genētai" kai tote apokalyphthēsetai ho anomos, hon ho kyrios ᾿misous anelei tǭ pneumati tou stomatos autou kai katargēsei tę̄ epiphaneią: tēs parousias autou, hou estin hē parousia KAT) energeian tou satana." ho tis ouyn estin ho katechōn heōs arti, all᾽ ē to tetarton thērion, ou metatethentos kai ek mesou genamenou eleusetai ho planos? alla pantōs zēteis periergos hōn posa etē perileipetai tǭ thēriǭ, hina metarth, mē noōn, hoti tauta zētōn xautǭ ton kindynon epizēteis kai tachion tēn krisin idein epithymeis. ho,ouai", gar phēsin, «hoi epithymountes tēn hēmeran kyriou", kai aitē estin skotos kai ou phōs. hon tropon ean tis ekphygę̄ apo pro sōpou leontos, kai apantēsę̄ autǭ arktos, kai eispēdēsę̄ eis ton oichon autou, kai apereisę̄ tas cheiras [autou] pros ton toichon kai dak»ę̄ auton hophis. ouchi toiautē hē hēmera tou kyriou skotos kai ou phōs? (kai gnophos) ouk echōn phengos"?

Since, then, the words of the Lord are true, and 'every man is a liar', as it is written, let us see whether the apostle Paul too agrees with the words of the Lord. For writing to the Thessalonians and exhorting them always to watch and persevere in prayer, but not yet to expect the day of judgment because the time is not yet fulfilled, he spoke thus: 'Now we ask you, brothers, concerning the coming of the Lord, not to be disturbed either by word or by letter as if from us, as though the day of the Lord were at hand. Let no one deceive you in any way; for unless the apostasy comes first, and the man of sin is revealed, the son of perdition, the adversary, who exalts himself above every so-called god or object of worship, so that he sits in the temple of God, showing himself that he is God. Do you not remember that when I was still with you I told you these things? And now you know what restrains him, so that he may be revealed in his own time. For the mystery of error is already at work; only he who now restrains [will do so] until he is taken out of the way; and then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of his mouth and destroy by the appearing of his coming, whose coming is according to the working of Satan.' Who, then, is 'he who now restrains' but the fourth beast, which, when it has been removed and taken out of the way, the deceiver will come? But surely, being curious, you ask how many years remain to the beast before it is taken away, not understanding that in asking this you seek danger for yourself and desire to see the judgment sooner. For 'woe', it says, 'to those who desire the day of the Lord', and it is darkness and not light; as if a man fled from before a lion, and a bear met him; and he leapt into his house and leaned his hands against the wall, and a serpent bit him. Is not such the day of the Lord, darkness and not light, (and gloom) that has no brightness?

Ps 116:11 (115:2 LXX) (quotation, high confidence) · Rom 3:4 (quotation, high confidence) · 2 Thess 2:1 (quotation, high confidence) · 2 Thess 2:3 (quotation, high confidence) · 2 Thess 2:4 (quotation, high confidence) · 2 Thess 2:6 (quotation, high confidence) · 2 Thess 2:7 (quotation, high confidence) · 2 Thess 2:8 (quotation, high confidence) · 2 Thess 2:9 (quotation, high confidence) · Amos 5:18 (quotation, high confidence) · Amos 5:19 (quotation, high confidence) · Amos 5:20 (quotation, high confidence)

Notes and citation

Summary: Paul agrees with the Lord: the apostasy and the man of sin must come first; what restrains him is the fourth beast, Rome; to long for the day of the Lord is to court danger.

Quotations: Ps 116:11 (LXX 115:2) / Rom 3:4; 2 Thess 2:1–9 (Hippolytus reads 'the mystery of error', πλάνης, for 'of lawlessness'); Amos 5:18–20. The identification of the restrainer with the Roman empire is Hippolytus's. Bonwetsch's bracketed words are omitted as his deletions.

Notes on the original text

Digital text corrected (OCR noise; OCR χ for κ): προσχαρτερεῖν → προσκαρτερεῖν; ὥστε δι Εἰ Ξ αὐτὸν → ὥστε αὐτὸν; χαθίσαι → καθίσαι; σχότος καὶ οὐ φῶς. ὃν → σκότος καὶ οὐ φῶς. ὃν.

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.21 (Bonwetsch GCS 1:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-21). (abbreviation not yet checked)

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4.22Bonwetsch GCS 1:238

Τί δέ σοι καὶ τοὺς χρόνους περιεργάζεσθαι καὶ τὴν ἡμέραν [τοῦ κυρίου] ἐπιζητεῖν, ὁπότε ἀπέκρυψεν ἀφ᾽ ἡμῶν ταύτην ὁ σωτήρ; εἰπέ μοι εἰ γινώσκεις τὴν ἡμέραν τῆς ἐξόδου σου, ἵνα τὴν συντέλειαν τοῦ παντὸς κόσμου πολυπραγμονήσῃς. “εἰ μὴ δὲ ἐμακροθύμει ὁ θεὸς ἐφ᾽ ἡμῖν διὰ τὴν ὑπερβάλλουσαν αὐτοῦ εὐσπλαγχνίαν, πάλαι ἂν τὰ πάντα ἐξήλειπτο. ᾿ἀνάγνωθι τὸ εἰρημένον [καὶ] ὑπὸ Ιωάνvov ἐν τῇ “ποκαλύψει: ,,καὶ εἶδον τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὸ ὄνομα Ἰησοῦ ὑποκάτω τοῦ θυσιαστηρίου καὶ ἐβόησαν καὶ εἶπαν πρὸς τὸν θεόν' ἕως πότε, κύριε ὃ θεὸς ἡμῶν, οὐ κρίνεις καὶ ἐκδικεῖς τὸ αἷμα ἡμῶν ἀπὸ} τῶν κατοικούντων ἐπὶ τῆς γῆς; καὶ ἐδόθησαν αὐτοῖς στολαὶ λευκαὶ καὶ ἐρρέθη αὐτοῖς, ἵνα περιμείνωσι» χρόγον ἔτι μικρόν, ὅπως [καὶ] οἱ σίφψδουλοι αὐτῶν πληρώσοσιν τὴν μαρτυρίαν αὐτῶν οἱ μέλλοντες ἀποκτείνεσθαι οἷς καὶ αὐτοί". Ἱεὶ οὖν τοῖς μάρτυσι προσετάγη μακροθυμεῖν, οἵτινες τὸ ἴδιον αἷμα ὑπὲρ τοῦ Χριστοῦ ἐξέχεαν, διὰ τί καὶ σὺ οὐ μακροθυμεῖς, ἵνα καὶ ἕτεροι σωθῶσιν καὶ ὁ ἀριθμὸς τῶν κλητῶν [καὶ] ἁγίων πληρωθῆῇ; ΧΧΤῚ Ἵνα δὲ μηδὲ ἐν τούτῳ ἀναπόδεικτον καταλείψωμεν τὸ ὺ λίχνον εἶναι τὸν ἄνθρωπον, ἀναγκαζόμενοι ὃ μὴ νον εἰπεῖν παρὰ βίαν λέγομεν. Ξ2οΐ γὰρ χρόνοι ἀπὸ καταβολῆς κόσμου καὶ ἀπὸ ᾿δὰμ καταριθμούμενοι εὐδηλα ἡμῖν παριστῶσι τὰ ζητούμενα. 5% γάρ πρώτη παρουσία τοῦ κυρίου ἡμῶν ἡ ἔνσαρκος, ἐν " γεγέννηται ἐν 2)ηθλεέμ, ἱπρὸ τεσσάρων ἀπριλίων) ἐγένετο πρὸ ὀκτὼ καλαυδῶν ἰανοταρίων», ἡμέρᾳ τετράδι. βασιλεύοντος «1ὐγούστου τεσσαρακοστὸν καὶ δεύτερον ἔτος, ἀπὸ δὲ ᾿Αδὰμ πεντακισχιλιοστῷ καὶ πεντακοσιοστῷ ἔτει" ἔπαθεν δὲ τριακοστῷ τρίτῳ ἔτει πρὸ ὀκτῶ καλανδῶν ἀπριλίων, ἡμέρες: παρασκευῇ, ὀκτωκαιδεκάτῳ ἔτει Τιβερίου Καίσαρος, ὑπατεύοντος Ῥούφου καὶ Ῥουβελλίωνος [καὶ Γαΐου Kaiσαρος τὸ τέταρτον (ai) Γαΐου Κεστίου Σατορνίνου. δεῖ οὖν ἐξ ἀνάγκης τὰ ἑξακισχίλια ἔτη πληρωθῆναι, ἵνα ἔλθῃ τὸ σάββατον ἡ κατάπαυσις, ἡ ἁγία ἡμέρα, ἐν ἢ υ»κατέπαυσεν" ὃ θεὸς «ἀπὸ πάντῶν τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ποιεῖν. ὕτὸ σάββατον τύπος ἐστὶν καὶ εἰκοὸν τῆς μελλούσης βασιλείας τῶν ἁγίων, ἡνίκα συμβασιλεύσουσιν τῷ Χριστῷ, παραγινομένου αὐτοῦ ἀπ᾽ οὐρανῶν, ὡς [καὶ] Ἰωάννης ἐν τῇ ᾿Αποκαλύψει αὐτοῦ διηγεῖται. ἡμέρα γὰρ κυρίου ὡς χίλια ἔτη“. θἐπεὶ οὖν ἐν ἕξ ἡμέραις ἐποίησεν ὁ θεὸς τὰ πάντα, δεῖ τὰ ἑξακισχίλια ἔτη πληρωθῆγαι: οὐδέπω γὰρ πεπλήρωνται, GE Ἰοόνγης λέγει" «οἱ πέντε ἔπεσον, ὁ [δὲ] εἷς ἔστιν", τοῦτ᾽ ἔστιν ὁ ἕχτος, ὁ ἄλλος οὔπω ἠλθεν", τὸν ἄλλον δὲ} λέγων τὸν ἕβόομον διηγεῖται, ς ἐν ᾧ ἔσται κα κατάπαυσις.

Ti de soi kai tous chronous periergazesthai kai tēn hēmeran [tou kyriou] epizētein, hopote apekrypsen aph᾽ hēmōn tautēn ho sōtēr? eipe moi ei ginōskeis tēn hēmeran tēs exodou sou, hina tēn synteleian tou pantos kosmou polypragmonēsę̄s. “ei mē de emakrothymei ho theos eph᾽ hēmin dia tēn hyperballousan autou eusplanchnian, palai an ta panta exēleipto. ᾿anagnōthi to eirēmenon [kai] hypo Iōanvov en tę̄ “pokalypsei: ,,kai eidon tas psychas tōn pepelekismenōn dia to onoma Iēsou hypokatō tou thysiastēriou kai eboēsan kai eipan pros ton theon' heōs pote, kyrie ho theos hēmōn, ou krineis kai ekdikeis to haima hēmōn apo} tōn katoikountōn epi tēs gēs? kai edothēsan autois stolai leukai kai errethē autois, hina perimeinōsi» chrogon eti mikron, hopōs [kai] hoi siphpsdouloi autōn plērōsosin tēn martyrian autōn hoi mellontes apokteinesthai hois kai autoi". Hiei oun tois martysi prosetagē makrothymein, hoitines to idion haima hyper tou Christou exechean, dia ti kai sy ou makrothymeis, hina kai heteroi sōthōsin kai ho arithmos tōn klētōn [kai] hagiōn plērōthēę̄? ChChTI Hina de mēde en toutǭ anapodeikton kataleipsōmen to y lichnon einai ton anthrōpon, anankazomenoi ho mē non eipein para bian legomen. X2oï gar chronoi apo katabolēs kosmou kai apo ᾿dam katarithmoumenoi eudēla hēmin paristōsi ta zētoumena. 5% gar prōtē parousia tou kyriou hēmōn hē ensarkos, en " gegennētai en 2)ēthleem, hipro tessarōn apriliōn) egeneto pro oktō kalaudōn ianotariōn», hēmerą tetradi. basileuontos «1ygoustou tessarakoston kai deuteron etos, apo de ᾿Adam pentakischiliostǭ kai pentakosiostǭ etei" epathen de triakostǭ tritǭ etei pro oktō kalandōn apriliōn, hēmeres: paraskeuę̄, oktōkaidekatǭ etei Tiberiou Kaisaros, hypateuontos Rhouphou kai Rhoubelliōnos [kai Gaïou Kaisaros to tetarton (ai) Gaïou Kestiou Satorninou. dei oun ex anankēs ta hexakischilia etē plērōthēnai, hina elthę̄ to sabbaton hē katapausis, hē hagia hēmera, en ē y»katepausen" ho theos «apo pantōn tōn ergōn autou, hōn ērxato poiein. hyto sabbaton typos estin kai eikoon tēs mellousēs basileias tōn hagiōn, hēnika symbasileusousin tǭ Christǭ, paraginomenou autou ap᾽ ouranōn, hōs [kai] Iōannēs en tę̄ ᾿Apokalypsei autou diēgeitai. hēmera gar kyriou hōs chilia etē“. thepei oun en hex hēmerais epoiēsen ho theos ta panta, dei ta hexakischilia etē plērōthēgai: oudepō gar peplērōntai, GE Ioongēs legei" «hoi pente epeson, ho [de] heis estin", tout᾽ estin ho hechtos, ho allos oupō ēlthen", ton allon de} legōn ton heboomon diēgeitai, s en hǭ estai ka katapausis.

[22] But why should you busy yourself with the times and seek out the day, when the Saviour has hidden it from us? Tell me whether you know the day of your own departure, that you should be so curious about the consummation of the whole world. If God were not long-suffering toward us because of his surpassing compassion, all things would long ago have been wiped out. Read what was said by John in the Revelation: 'And I saw the souls of those beheaded for the name of Jesus under the altar, and they cried out and said to God: How long, O Lord our God, will you not judge and avenge our blood on those who dwell on the earth? And white robes were given them, and they were told to wait a little while longer, until their fellow servants who were to be killed as they themselves had been should complete their testimony.' If, then, the martyrs, who shed their own blood for Christ, were commanded to be long-suffering, why are you not long-suffering too, so that others also may be saved and the number of the called and the saints be filled up? [23] But so that we may not leave even this point undemonstrated, since man is curious, we say, under compulsion, what we ought not. For the times reckoned from the foundation of the world and from Adam make plain to us what is sought. For the first coming of our Lord in the flesh, in which he was born in Bethlehem, took place (four days before … April) eight days before the Kalends of January, on a Wednesday, in the forty-second year of the reign of Augustus, and in the five thousand five hundredth year from Adam; and he suffered in the thirty-third year, eight days before the Kalends of April, on a Friday, in the eighteenth year of Tiberius Caesar, when Rufus and Rubellio were consuls. Of necessity, then, the six thousand years must be fulfilled, so that the Sabbath may come, the rest, the holy day, on which God 'rested from all his works which he had begun to make'. The Sabbath is a type and image of the coming kingdom of the saints, when they will reign with Christ, when he comes from heaven, as John relates in his Revelation; for 'a day of the Lord is as a thousand years'. Since, then, God made all things in six days, the six thousand years must be fulfilled; for they are not yet fulfilled, as John says: 'Five have fallen, one is', that is, the sixth; 'the other has not yet come'; and in saying 'the other' he speaks of the seventh, in which there will be rest.

Textual problem in this passage: see the notes.

Rev 6:9 (quotation, high confidence) · Rev 6:10 (quotation, high confidence) · Rev 6:11 (quotation, high confidence) · Gen 2:2 (quotation, high confidence) · Rev 20:4 (allusion, high confidence) · 2 Pet 3:8 (quotation, high confidence) · Ps 90:4 (89:4 LXX) (allusion, medium confidence) · Rev 17:10 (quotation, high confidence) · Luke 2:1 (allusion, medium confidence)

Notes and citation

Summary: Instead of calculating the end, be patient like the martyrs under the altar; Hippolytus nonetheless reckons Christ's birth in the year 5500 from Adam, so that the six thousand years before the sabbath rest of the saints are not yet complete.

This staged unit holds Bonwetsch's chapters 22 and 23 (the numeral XXIII is visible); marked [22], [23]. Quotations: Rev 6:9–11; Gen 2:2; Rev 20:4–6; 2 Pet 3:8 (Ps 90:4); Rev 17:10. The date of Christ's birth: the manuscript text reads 'eight days before the Kalends of January' (25 December), 'on a Wednesday'; Bonwetsch also prints in round brackets 'four days before … April', a variant date found in part of the tradition (perhaps 'the fourth day before the Nones of April', 2 April); which reading is original is disputed. The Passion is dated 25 March, in the consulship of Rufus and Rubellio (AD 29); Bonwetsch brackets as an intrusion a further consular pair ('Gaius Caesar for the fourth time and Gaius Cestius Saturninus'), omitted here. The scheme of six thousand years followed by a sabbath kingdom of the saints is the author's; translated as written. Bonwetsch's other bracketed words are omitted as his deletions.

Notes on the original text

Digital text corrected (OCR slip; OCR χ for κ): ἀπέχρυψεν ἀφ᾽ ἡμῶν → ἀπέκρυψεν ἀφ᾽ ἡμῶν; χρίνεις καὶ ἐκδιχεῖς → κρίνεις καὶ ἐκδικεῖς; ἀποκχτείνεσθαι → ἀποκτείνεσθαι; μαχροθυμεῖν → μακροθυμεῖν; παρασχευῆ → παρασκευῇ.

Topics: Eschatology, Christology, Martyrdom

Cite (SBL): Hippolytus, Comm. Dan. 4.22 (Bonwetsch GCS 1:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-22). (abbreviation not yet checked)

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4.24Bonwetsch GCS 1:244

ἀλλὰ πάντως ἐρεῖ τις πῶς μοι ἀποδείξεις εἰ πεντακισχιλιοστῷ καὶ πεντακοσιοστῷ ἔτει ἐγεννήθη ὁ σωτήρ; εὐκόλως διδάχθητι, ὦ ἄνθρωπε: τὰ γὰρ ἐν τῇ ἐρήμῳ πάλαι ὑπὸ Μωυσέως περὶ τὴν σκηνὴν γεγενημένα τύποι καὶ εἰκόνες τῶν πρνευματικῶν - ᾽ 2 - ἐτελοῦντο μυστηρίων, ἵνα ἐλθούσης ἐπ᾽ ἐσχάτων τῆς ἀληθείας ἐν Χριστῷ, ταῦτα πεπληρωμένα γοῆσαι δυνηθῆς. ὑφησὶν γὰρ πρὸς αὖTOP «καὶ ποιήσεις τὴν κιβωτὸν ἐκ ξύλων ἀσήπτων", «καὶ κανάρι; σώσεις αὐτὴν χρυσίῳ καθαρῷ ἐσωθεν καὶ ἔξωθεν, 'καὶ ποιήσεις" μῆκος" αὐτῆς «δύο πήχεων καὶ ἡμίσεως" καὶ τὸ εὐρος αὐτῆς .-"καὶ ἡμίσεως τ καὶ „TO ἔψος" αὐτῆς υπηχεῶς καὶ ἡμισυ" ὅπερ συναγόμενον τὸ μέτρο» ποιεῖ πήχεις πέντε ἥμισυ, ἵνα δειχθῇ τὰ πεντακισχίλια πενταχέύσια ἔτη, ἐν ᾧ χρόνῳ παρὼν ὁ σωτὴρ ἐκ τῆς παρθένον τὴν κιβωτόν, τὸ ἴδιον σῶμα, ἐν τῷ κόσμῳ προσύνεγκεν [EP] χρυσίῳ χκαθαρῷ κεχρυσωμένην ἔνδοθεν μὲν τῷ λόγῳ, ἔξωθεν δὲ τῷ πνεύματι τῷ ἁγίῳ. ὥστε ἀποδέδεικται ἡ ἀλήθεια καὶ πεφανέρωται N κιβωτός. ἀπὸ γενέσεως οὖν Χριστοῦ δεῖ ψηφίζειν πεντακόσια ἔτη τὰ ἐπίλοιπα εἰς συμπλήρωσιν τῶν ἑξακισχιλίων ἐτῶν, καὶ οὕτως ἔσται τὸ τέλος. "ὅτι δὲ πέμπτῳ καὶ ἡμίσει καιρῷ παρὴν ὁ σωτὴρ ἐν τῷ κόσμῳ φέρων τὴν ἄσηπτον κιβωτόν, τὸ ἴδιον σῶμα, λέγει 7 Ἰωάννης. ἦν δὲ ὥρα ἕκτη", ἵνα τὸ ἥμισυ τῆς ἡμέρας ἐπιδείξῃ. ἡμέρα δὲ κυρίου (χίλια ἔτη“ τούτων οὖν τὸ ἥμισυ γίνεδθαι πεντακόσια. ὑρὺ γὰρ ἐνεδέχετο τάχιον αὐτὸν παρεῖναι" ἔτι γὰρ βάρος νόμου ἦν᾽ οὐδὲ (αὖ) ἕκτης πεπληρωμένης᾽ κλείεται γὰρ τὸ λουτρόν' ἀλλὰ πέμπτης καὶ ἡμισείας, ἵνα ἐν τῷ ἐπιλοίπῳ ἡμίσει χρόνῳ εἰς πάντα τὸν κόσμον τὸ εὐαγγέλιον κηρυχθῇ καὶ πληρωθείσης τῆς ἕκτης. ἡμέρας παύσῃ τὸν νῦν βίον. ἐπειδὴ γὰρ οἱ μὲν Πέρσαι διεκράτησαν βασιλεύοντες ἔτη διακόσια τριάκοντα, καὶ μετὰ τούτους οἱ Ἕλληνες ἅτε δὴ ἐνδοξότεροι ὑπάρχοντες [ἐπὶ] ἔτη τριακόσια, ἐξ ἀνάγκης δεῖ τὸ τέταρτον θηρίον ὡς ἰσχυρὸν καὶ μεῖζον πάντων τῶν ἔμπροσθεν αὐτοῦ γενομένων βασιλεῦσαι ETN πεντακόσια, ὧν καιρῶν συμπληρουμένων καὶ τῶν δέκα κεράτων ἐπ᾽ ἐσχάτων ἐξ αὐτοῦ ἐγειρομένων, ἀναφανήσξται ἐν αὐτοῖς ὁ ἀντίχριστος, περὶ οὗ ἔμπροσθεν λόγον ἐποιησάμεθα. θτούτου πολεμοῦντος [τότε] καὶ διώκοντος τοὺς ἁγίους, τότε δεῖ προσδοκᾶν ἀπ᾿ οὐρανῶν τὴν ἐπιφάνειαν τοῦ κυρίου, ἵνα ὃ ,βασιλεὺς τῶν βασιλέων" φανερῶς πᾶσιν ἐπιδειχθῇ καὶ ὁ κριτὴς τῶν κριτῶν μετὰ παρρησίας [καὶ δόξης] ἐρχόμε γος σημανθῇ. θῦσα γὰρ ἤδη παρὰ θεοῦ προωρίσθη γενέσθαι, καὶ ἀπὸ τῶν προφητῶν προκεκήρυχται, ταῦτα οὕτως καιροῖς ἰδίοις πληρ ηρωθήσεται.

alla pantōs erei tis pōs moi apodeixeis ei pentakischiliostǭ kai pentakosiostǭ etei egennēthē ho sōtēr? eukolōs didachthēti, ō anthrōpe: ta gar en tę̄ erēmǭ palai hypo Mōyseōs peri tēn skēnēn gegenēmena typoi kai eikones tōn prneumatikōn - ᾽ 2 - etelounto mystēriōn, hina elthousēs ep᾽ eschatōn tēs alētheias en Christǭ, tauta peplērōmena goēsai dynēthēs. hyphēsin gar pros auTOP «kai poiēseis tēn kibōton ek xylōn asēptōn", «kai kanari? sōseis autēn chrysiǭ katharǭ esōthen kai exōthen, 'kai poiēseis" mēkos" autēs «dyo pēcheōn kai hēmiseōs" kai to euros autēs .-"kai hēmiseōs t kai „TO epsos" autēs ypēcheōs kai hēmisy" hoper synagomenon to metro» poiei pēcheis pente hēmisy, hina deichthę̄ ta pentakischilia pentacheusia etē, en hǭ chronǭ parōn ho sōtēr ek tēs parthenon tēn kibōton, to idion sōma, en tǭ kosmǭ prosynenken [EP] chrysiǭ chkatharǭ kechrysōmenēn endothen men tǭ logǭ, exōthen de tǭ pneumati tǭ hagiǭ. hōste apodedeiktai hē alētheia kai pephanerōtai N kibōtos. apo geneseōs oun Christou dei psēphizein pentakosia etē ta epiloipa eis symplērōsin tōn hexakischiliōn etōn, kai houtōs estai to telos. "hoti de pemptǭ kai hēmisei kairǭ parēn ho sōtēr en tǭ kosmǭ pherōn tēn asēpton kibōton, to idion sōma, legei 7 Iōannēs. ēn de hōra hektē", hina to hēmisy tēs hēmeras epideixę̄. hēmera de kyriou (chilia etē“ toutōn oun to hēmisy ginedthai pentakosia. hyry gar enedecheto tachion auton pareinai" eti gar baros nomou ēn᾽ oude (au) hektēs peplērōmenēs᾽ kleietai gar to loutron' alla pemptēs kai hēmiseias, hina en tǭ epiloipǭ hēmisei chronǭ eis panta ton kosmon to euangelion kērychthę̄ kai plērōtheisēs tēs hektēs. hēmeras pausę̄ ton nyn bion. epeidē gar hoi men Persai diekratēsan basileuontes etē diakosia triakonta, kai meta toutous hoi Hellēnes hate dē endoxoteroi hyparchontes [epi] etē triakosia, ex anankēs dei to tetarton thērion hōs ischyron kai meizon pantōn tōn emprosthen autou genomenōn basileusai ETN pentakosia, hōn kairōn symplēroumenōn kai tōn deka keratōn ep᾽ eschatōn ex autou egeiromenōn, anaphanēsxtai en autois ho antichristos, peri hou emprosthen logon epoiēsametha. thtoutou polemountos [tote] kai diōkontos tous hagious, tote dei prosdokan ap᾿ ouranōn tēn epiphaneian tou kyriou, hina ho ,basileus tōn basileōn" phanerōs pasin epideichthę̄ kai ho kritēs tōn kritōn meta parrēsias [kai doxēs] erchome gos sēmanthę̄. thysa gar ēdē para theou proōristhē genesthai, kai apo tōn prophētōn prokekērychtai, tauta houtōs kairois idiois plēr ērōthēsetai.

But surely someone will say: 'How will you prove to me that the Saviour was born in the five thousand five hundredth year?' Learn it easily, man. For what was done long ago by Moses in the desert concerning the tabernacle was accomplished as types and images of spiritual mysteries, so that when the truth came at the last in Christ you might be able to understand these things as fulfilled. For he says to him: 'And you shall make the ark of incorruptible wood', 'and you shall gild it with pure gold within and without', 'and you shall make' 'its length two cubits and a half', and its breadth a cubit and a half, and 'its height a cubit and a half'; which, added together, makes the measure five cubits and a half, to show the five thousand five hundred years, at which time the Saviour, being present, brought forth into the world from the virgin the ark, his own body, gilded with pure gold, within by the Word and without by the Holy Spirit. So the truth has been demonstrated and the ark made manifest. From the birth of Christ, then, we must reckon the remaining five hundred years to complete the six thousand years, and so the end will be. That the Saviour was present in the world, bearing the incorruptible ark, his own body, at the fifth time and a half, John says: 'It was the sixth hour', to show the half of the day. 'A day of the Lord is a thousand years'; half of them, then, is five hundred. For it was not fitting for him to come sooner, for the burden of the law still lay; nor (again) when the sixth day was complete, for the bath is shut; but at the fifth and a half, so that in the remaining half-time the gospel might be preached to all the world, and when the sixth day is completed he might bring the present life to an end. For since the Persians held sway as kings for two hundred and thirty years, and after them the Greeks, being more glorious, for three hundred years, of necessity the fourth beast, as strong and greater than all that were before it, must reign five hundred years. When these times are completed, and the ten horns spring up from it at the last, the Antichrist will appear among them, of whom we spoke before. When he makes war and persecutes the saints, then we must expect the appearing of the Lord from heaven, so that 'the King of kings' may be openly shown to all, and the Judge of judges be manifested coming with boldness. For whatever has already been foreordained by God to happen, and has been proclaimed beforehand by the prophets, will thus be fulfilled in its own times.

Exod 25:10 (quotation, high confidence) · Exod 25:11 (quotation, high confidence) · John 19:14 (quotation, high confidence) · 2 Pet 3:8 (quotation, high confidence) · Matt 24:14 (allusion, medium confidence) · Rev 19:16 (allusion, medium confidence)

Notes and citation

Summary: Hippolytus proves Christ's birth in the year 5500 from the ark's dimensions (5½ cubits) and John's 'sixth hour', and reckons that the Roman kingdom will last five hundred years before the Antichrist and Christ's return.

Quotations: Exod 25:10–11 (LXX); John 19:14; 2 Pet 3:8; Rev 19:16. 'The bath is shut' probably means that after the sixth day there will be no more baptism; the sense is uncertain. The chronological scheme and its proofs are the author's; translated as written. Bonwetsch's bracketed words are omitted as his deletions.

Notes on the original text

Digital text corrected (OCR slip; OCR χ for κ; chapter numeral and OCR slip; page number and running head; running heads and page numbers; section numeral; OCR χ for κ): A220 πάντως → ἀλλὰ πάντως; 3εὐχόλως → εὐκόλως; σχηνὴν → σκηνὴν; ΕΙΣ TON ΔΑΝΙΗΔ IV, 23. 24. 245 246 ἹΠΠΟΛΥΤΟΥ → ; ἡμέρας παύσῃ 248 ἹΠΠΟΔΥΤΟΥ τὸν → ἡμέρας παύσῃ τὸν; κχριτῶν → κριτῶν.

Topics: Eschatology, Christology

Cite (SBL): Hippolytus, Comm. Dan. 4.24 (Bonwetsch GCS 1:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-24). (abbreviation not yet checked)

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4.25Bonwetsch GCS 1:248

Παυσάμενος οὖν ὁ προφήτης τοῦ προκειμένου, ἐκδιδάξας ἡμᾶς μετὰ πάσης ἀκριβείας τῶν ἐσομένων τὴν ἀσφάλειαν, μετέβη πάλιν ἐπὶ [τε] τὴν τῶν Περσῶν καὶ Ἑλλήνων βασιλείαν, ἑτέραν ὅρασιν. ἡμῖν διηγούμενος, ἥτις ἐγένετο καὶ ἐπληρώθη ἐν τοῖς ἰδίοις καιροῖς, ὅπως ἐν τούτῳ πιστοὺς ἡμᾶς καταρτίσας καὶ πρὸς τὰ μέλλοντα γίνεσθαι πιστοτέρους τῷ CH παραστῆσαι δυνηθῆ. φησὶν γὰρ οὕτως" „Ep ἔτει τρίτῳ τῆς βασιλείας Βαλτάσαρ τοῦ βασιλέως, ὅρασις ὥφθη [πρός με ἐγαὴ] ἐμοὶ Δανιὴλ μετὰ τὴν ὀφθεῖσάν μοι τὴν ἀρχήν. καὶ ἤμην ἐν ςςῳς Σούσοις τῇ βάρει, ἢ ἐστιν ἐν χώρᾳ Αἰλάμ, καὶ ἤμην ἐπὶ τοῦ Οὐβάλ. καὶ ἦρα τοὺς ὀφθαλμούίς μου καὶ εἶδον, χριὸς εἷς ἑστηκὼς ἐπὶ τοῦ Οὐβάλ, καὶ αὐτῷ κέρατα ὑψηλά, καὶ τὸ ἕτερον ὑψηλότερον τοῦ ἑτέρου. καὶ τὸ ὑψηλὸν ἀνέβαινεν ἐπ᾽ ἐσχάτων. καὶ εἶδον τὸν κριὸν κερατίζοντα κατὰ θάλασσαν καὶ βορρᾶν καὶ νότον" καὶ πάντα τὰ θηρία οὐ στήσεται ἐνώπιον αὐτοῦ, καὶ οὐκ ην ὁ ἐξαιρούμενος ἐκ χειρὸς αὐτοῦ: καὶ ἐποίησεν κατὰ τὸ θέλημα αὐτοῦ καὶ ἐμεγαλύνθη. καὶ ἐγὼ ἤμην συνιῶν, “καὶ ἰδοὺ τράγος αἰγῶν ἤρχετο ἀπὸ λιβὸς ἐπὶ πρόσωπον πάσης τῆς γῆς, καὶ τῷ τράγῳ κέρας ἀνὰ μέσον τῶν ÖRθαλμῶν, καὶ ἦλθεν ἕως τοῦ κριοῦ τοῦ τὰ κέρατα ἔχοντος, οὗ εἶδον ἑστὼς ἀνὲ μέσον τοῦ Οὐβάλ, καὶ ἔδραμε πρὸς αὐτὸν ἐν ὁρμῇ τῆς ἰσχύος αὐτοῦ. καὶ εἶδον αὐτὸν φθάνοντα ἕως τοῦ κριοῦ, καὶ ἐξηγριώθη πρὸς αὐτὸν καὶ ἔπαισεν τὸν κριόν, καὶ συνέτριψεν ἀμφότερα τὰ κέρατα αὐτοῦ, καὶ οὐχ ἢν ἰσχὺς τῷ χριῷ τοῦ στῆναι ἐνώπιον αὐτοῦ" καὶ ἔρριψεν αὐτὸν ἐπὶ τὴν γῆν» καὶ συνεπάτησεν αὐτόν, καὶ οὐχ ἦν ὃ ἐξαιρούμενος TOP κριὸν ἐκ χειρὸς αὐτοῦ. καὶ ὁ τράγος τῶν αἰγῶν ἐμεγαλύνθη ἕως σφόδρα, καὶ ἐν τῷ ἰσχῦσαι αὐτὸν συνετρίβη τὸ κέρας αὐτοῦ τὸ μέγα, καὶ ἀνέβη τέσσαρα κέρατα ὑποκάτω αὐτοῦ εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ. καὶ ἔχ τοῦ ἑνὸς αὐτῶν ἐξῆλθεν χέρας ἕν ἰσχυρὸν καὶ ἐμεγαλύνθη περισσῶς πρὸς τὸν νότον καὶ πρὸς τὴν δύναμιν, καὶ ἐμεγαλύνθη ἕως τῆς δυνάμεως τοῦ οὐραγοῦ" καὶ ἔπεσεν ἐπὶ τὴν γῆν ἀπὸ τῆς δυνάμεως καὶ ἀπὸ τῶν ἄστρων καὶ συνεπάτησεν αὐτά. καὶ ἕως ὁ ἀρχιστράτηγος ῥύσεται τὴν αἰἴχμαλωσίαν, καὶ δι᾽ αὐτὸν θυσία ἐταράχθη καὶ ἐγενήθη καὶ εὐωδωώθη αὐτῷ. καὶ τὸ ἅγιον ἐρημωθήσεται. καὶ ἐδόθη ἐπὶ τὴν θυσίαν ἁμαρτία. καὶ ἐρρίφη χαμαὶ ἡ δικαιοσύνη, καὶ ἐποίησεν καὶ κατευωδώθη. καὶ ἡκουσα ἑγὸς ἁγίου λαλοῦντος, καὶ εἶπεν εἷς ἕγιος τῷ φελμουνὶ τῷ λα λοῦντι' ἕως πότε ἡ ὅρασις στήσεται καὶ ἡ θυσία ἀρθεῖσα καὶ ἡ ἁμαρτία ἐρημώσεως ἡ δοθεῖσα καὶ τὸ ἅγιον καὶ ἡ δύναμις συμσπατηθήσεται; καὶ εἶπεν αὐτῷ" ἕως ἑσπέρας καὶ πρωὶ ἡμέραι χίλιαι τριακόσιαι, καὶ ἀρθήσεται τὸ ἅγιον".

Pausamenos oun ho prophētēs tou prokeimenou, ekdidaxas hēmas meta pasēs akribeias tōn esomenōn tēn asphaleian, metebē palin epi [te] tēn tōn Persōn kai Hellēnōn basileian, heteran horasin. hēmin diēgoumenos, hētis egeneto kai eplērōthē en tois idiois kairois, hopōs en toutǭ pistous hēmas katartisas kai pros ta mellonta ginesthai pistoterous tǭ CH parastēsai dynēthē. phēsin gar houtōs" „Ep etei tritǭ tēs basileias Baltasar tou basileōs, horasis hōphthē [pros me egaē] emoi Daniēl meta tēn ophtheisan moi tēn archēn. kai ēmēn en ssǭs Sousois tę̄ barei, ē estin en chōrą Ailam, kai ēmēn epi tou Oubal. kai ēra tous ophthalmouis mou kai eidon, chrios heis hestēkōs epi tou Oubal, kai autǭ kerata hypsēla, kai to heteron hypsēloteron tou heterou. kai to hypsēlon anebainen ep᾽ eschatōn. kai eidon ton krion keratizonta kata thalassan kai borran kai noton" kai panta ta thēria ou stēsetai enōpion autou, kai ouk ēn ho exairoumenos ek cheiros autou: kai epoiēsen kata to thelēma autou kai emegalynthē. kai egō ēmēn syniōn, “kai idou tragos aigōn ērcheto apo libos epi prosōpon pasēs tēs gēs, kai tǭ tragǭ keras ana meson tōn ORthalmōn, kai ēlthen heōs tou kriou tou ta kerata echontos, hou eidon hestōs ane meson tou Oubal, kai edrame pros auton en hormę̄ tēs ischyos autou. kai eidon auton phthanonta heōs tou kriou, kai exēgriōthē pros auton kai epaisen ton krion, kai synetripsen amphotera ta kerata autou, kai ouch ēn ischys tǭ chriǭ tou stēnai enōpion autou" kai erripsen auton epi tēn gēn» kai synepatēsen auton, kai ouch ēn ho exairoumenos TOP krion ek cheiros autou. kai ho tragos tōn aigōn emegalynthē heōs sphodra, kai en tǭ ischysai auton synetribē to keras autou to mega, kai anebē tessara kerata hypokatō autou eis tous tessaras anemous tou ouranou. kai ech tou henos autōn exēlthen cheras hen ischyron kai emegalynthē perissōs pros ton noton kai pros tēn dynamin, kai emegalynthē heōs tēs dynameōs tou ouragou" kai epesen epi tēn gēn apo tēs dynameōs kai apo tōn astrōn kai synepatēsen auta. kai heōs ho archistratēgos rhysetai tēn aiichmalōsian, kai di᾽ auton thysia etarachthē kai egenēthē kai euōdōōthē autǭ. kai to hagion erēmōthēsetai. kai edothē epi tēn thysian hamartia. kai erriphē chamai hē dikaiosynē, kai epoiēsen kai kateuōdōthē. kai hēkousa hegos hagiou lalountos, kai eipen heis hegios tǭ phelmouni tǭ la lounti' heōs pote hē horasis stēsetai kai hē thysia artheisa kai hē hamartia erēmōseōs hē dotheisa kai to hagion kai hē dynamis symspatēthēsetai? kai eipen autǭ" heōs hesperas kai prōi hēmerai chiliai triakosiai, kai arthēsetai to hagion".

Having finished, then, with the matter in hand, and having taught us with all exactness the certainty of what is to come, the prophet passed on again to the kingdom of the Persians and the Greeks, relating to us another vision, which came to pass and was fulfilled in its own times, so that, having made us faithful in this, he might be able to present us to God more faithful for the things that are to happen. For he says thus: 'In the third year of the reign of Belshazzar the king, a vision appeared to me, Daniel, after the one that appeared to me at the beginning. And I was in Susa the citadel, which is in the province of Elam, and I was by the Ubal. And I lifted up my eyes and saw, and behold, a ram standing by the Ubal, and it had high horns, and one was higher than the other, and the high one came up last. And I saw the ram butting toward the sea and north and south, and no beasts could stand before it, and there was none who could deliver from its hand; and it did as it willed and became great. And I was considering, and behold, a he-goat came from the south-west over the face of the whole earth, and the goat had a horn between its eyes. And it came to the ram that had the horns, which I saw standing by the Ubal, and ran at it in the fury of its strength. And I saw it reaching the ram, and it was enraged against it and struck the ram and broke both its horns, and the ram had no strength to stand before it; and it cast it down to the ground and trampled it, and there was none who could deliver the ram from its hand. And the he-goat grew exceedingly great, and when it was strong its great horn was broken, and four horns came up under it toward the four winds of heaven. And from one of them came out one strong horn, and it grew exceedingly toward the south and toward the host, and it grew great even to the host of heaven; and some of the host and of the stars fell to the earth, and it trampled them; until the chief captain shall deliver the captivity, and because of him the sacrifice was disturbed, and it happened, and it prospered for him; and the sanctuary shall be made desolate. And sin was set upon the sacrifice, and righteousness was cast down to the ground; and it acted and prospered. And I heard one holy one speaking, and one holy one said to the certain one who was speaking: How long shall the vision stand, and the sacrifice be taken away, and the sin of desolation be set, and the sanctuary and the host be trampled? And he said to him: Until evening and morning, one thousand three hundred days; and the sanctuary shall be cleansed.'

Textual problem in this passage: see the notes.

Dan 8:1 (quotation, high confidence) · Dan 8:2 (quotation, high confidence) · Dan 8:3 (quotation, high confidence) · Dan 8:4 (quotation, high confidence) · Dan 8:5 (quotation, high confidence) · Dan 8:7 (quotation, high confidence) · Dan 8:8 (quotation, high confidence) · Dan 8:9 (quotation, high confidence) · Dan 8:11 (quotation, high confidence) · Dan 8:13 (quotation, high confidence) · Dan 8:14 (quotation, high confidence)

Notes and citation

Summary: The lemma of Daniel 8:1–14: the vision of the ram and the he-goat, the little horn that desolates the sanctuary, and the 1,300 days.

Quotation: Dan 8:1–14, in a text close to Theodotion with variants (e.g. 'one thousand three hundred days' where Theodotion has 2,300; 'the sanctuary shall be cleansed', literally 'taken away'); translated as printed. Bonwetsch's bracketed words are omitted as his deletions. Manuscript folio numbers, a page number and a running head are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR noise; manuscript folio number in text; manuscript folio number; OCR slips; page number and running head): ἑστηκοὺὴς 307} ἐπὶ → ἑστηκὼς ἐπὶ; ἀμφότερα 99V τὰ κέρατα → ἀμφότερα τὰ κέρατα; ἐνώπιον θθνα αὐτοῦ → ἐνώπιον αὐτοῦ; ἁμαρτία. 252 ΠΠΟΛΥΤΟΥ καὶ → ἁμαρτία. καὶ.

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.25 (Bonwetsch GCS 1:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-25). (abbreviation not yet checked)

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4.26Bonwetsch GCS 1:252

Ὅσα μὲν οὖν ἐν τῇ πρώτῃ ὁράσει διηγήσατο, ταῦτα πάλιν ἐκ δευτέρου ἄνωθεν ἐπεξηγεῖται πρὸς οἰκοδομὴν τῶν πιστευόντων. τὸν γὰρ φ,χριὸν τὸν κερατίζοντα κατὰ θάλασσαν καὶ βορρᾶν καὶ γότον»" Δαρεῖον λέγει τὸν βασιλέα τῶν Περσῶν, ὃς περιεγένετο πάντων τῶν ἐθνῶν' »πάντα" γάρ φησιν »τὰ θ ᾿ηρία οὐ στήσονται ἐνώπιον αὐτοῦ". ὁτὸν δὲ τράγον τῶν αἰγῶν τὸν ἐρχόμενον ἀπὸ λιβὸς ᾿Αλέξανὅρον λέγει τὸν “Μακεδόνα τὸν βασιλέα τῶν Ἑλλήνων. 170 οὖν ἐλθεῖν τὸν τράγον πρὸς τὸν κριὸν καὶ ἀγριωθῆναι πρὸς αὐτὸν καὶ τύψαι αὐτὸν ἐπὶ τὸ πρόσωπον καὶ συντρῖψαι καὶ ῥῖψαι αὐτὸν ἐπὶ τὴν γῆν καὶ καταπατῆσαι, τοῦτο σημαίνει, (περ καὶ ἐγένετο. συνάψας γὰρ πόλεμον πρὸς τὸν Δαρεῖον ὁ ᾿Αλέξανδρος, ἴσχυσεν κατ᾽ αὐτοῦ καὶ περιεγένετο πάσης τῆς δυνάμεως αὐτοῦ, ἀνελῶν καὶ καταπατήσας τὸ στρατόπεδον αὐτοῦ. “ἔπειτα μετὰ τὸ ὑψωθῆναι τὸν τράγον τῶν αἰγῶν (συνετρίβη τὸ κέρας αὐτοῦ τὸ μέγα καὶ ἀνέβη τέσσαρα χέρατα ὑποκάτω αὐτοῦ εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ". ὑχρατήσας γὰρ ὃ ᾿Αλέξανὄρος πάσης τῆς γῆς Περσίδος καὶ ὑποτάξας αὐτούς, ὕστερον τελευτᾷ, διελὼν τὴν βασιλείαν αὐτοῦ εἰς τέσσαρας ἀρχάς, εἷς ἐπάνω θέδειωται; τοῦτ᾽ ἔστιν Σελεύκῳ, Δημητρίῳ, Πτολεμαίῳ καὶ Φιλίππῳ, ἐξ ὧν ὑψώθη «κέρας ἕν" «καὶ ἐμεγαλύνθη ἕως τῆς δυνάμεως τοῦ οὐρανοῦ". τ καὶ δι᾿ αὐτὸν θυσία, φησίν, ἐταράχθη"“ καὶ ἐρρίφη χαμαὶ ἢ δικαιοσύνη“. γεγένηται γὰρ ᾿Αντίοχος, ὃ ἐπικληθεὶς ᾿Επιφανής, ὧν ἐκ τοῦ γένους ᾿Ἰλεξάνδρου, βασιλεύς βασιλεύσας δὲ τῆς Συρίας καὶ διαλαβὼν ὑφ᾽ ἑαυτὸν πᾶσαν τὴν Αἴγυπτον ὕστερον ἀνέβη [καὶ] ἐπὶ Ἱερουσαλήμ', «καὶ εἰσῆλθεν εἰς τὸ- ἁγίασμα" «καὶ ἔλαβεν" πάντας «τοὺς θησαυροὺς" τοὺς ἔν οἴκῳ κυρίου (καὶ τὴν λυχνίαν" τὴν χρυσῆν καὶ τὴν τράπεζαν" καὶ „TO θυσιαστήριον", καὶ ,ἐποίησεν“ μεγάλην „DOVOχτονίαν" ἂν τῇ γῇ καὶ ἐλάλησεν" ὑπέρογκα ῥήματα καὶ ἐκώλυσεν θυσίαν καὶ προσφορών, καὶ φκοδόμησεν «τεμένη καὶ εἰδωλεῖα" κατὰ τὴν πόλιν. καὶ ἔθυσαν «ὕεια καὶ κτήνη κοινά", ἵνα πληρωθῇ τὸ εἰρημένον ὑπὸ τοῦ προφήτου" «καὶ δι᾿ αὐτὸν Övola ἐταράχθης, «καὶ ἐρρίφη χαμαὶ ἡ δικαιοσύνη". "καὶ τὸ ἅγιον καὶ ἡ δύναμις συμπατηθήσεται", «ἕος ἑσπέρας καὶ προὶ ἡμέραι χίλιαι τριακόσιαι". “συνέβη γὰρ κατ᾽ ἐκεῖνον τὸν καιρὸν τρία ἡμισὺ ἔτη ἔρημον θιαμεῖναι. τὸ ἁγίασμα, ὡς πληροθῆγναι ἡμέρας χιλίας τριακοσίας, μέχρις οὐ ἀναστὰς Ἰούδας ὁ λίακκχαβαῖο OS μετὰ τὴν τελευτὴν» -Πατταθίου τοῦ πατρὺς αὐτοῦ ἀντέστη αὐτῷ καὶ ἐξέκοψεν τὰς παρεμβολὰς εἸντιόχου καὶ λευθέροσε τὴν πόλιν καὶ ἀνεκτήσατο τὰ ἅγια, καὶ ἀνεκαίνισαν αὐτὰ ποιήσαντες ἅπαντα κατὰ τὸν νόμον.

Hosa men oun en tę̄ prōtę̄ horasei diēgēsato, tauta palin ek deuterou anōthen epexēgeitai pros oikodomēn tōn pisteuontōn. ton gar ph,chrion ton keratizonta kata thalassan kai borran kai goton»" Dareion legei ton basilea tōn Persōn, hos periegeneto pantōn tōn ethnōn' »panta" gar phēsin »ta th ᾿ēria ou stēsontai enōpion autou". hoton de tragon tōn aigōn ton erchomenon apo libos ᾿Alexanoron legei ton “Makedona ton basilea tōn Hellēnōn. 170 oun elthein ton tragon pros ton krion kai agriōthēnai pros auton kai typsai auton epi to prosōpon kai syntripsai kai rhipsai auton epi tēn gēn kai katapatēsai, touto sēmainei, (per kai egeneto. synapsas gar polemon pros ton Dareion ho ᾿Alexandros, ischysen kat᾽ autou kai periegeneto pasēs tēs dynameōs autou, anelōn kai katapatēsas to stratopedon autou. “epeita meta to hypsōthēnai ton tragon tōn aigōn (synetribē to keras autou to mega kai anebē tessara cherata hypokatō autou eis tous tessaras anemous tou ouranou". hychratēsas gar ho ᾿Alexanoros pasēs tēs gēs Persidos kai hypotaxas autous, hysteron teleutą, dielōn tēn basileian autou eis tessaras archas, heis epanō thedeiōtai? tout᾽ estin Seleukǭ, Dēmētriǭ, Ptolemaiǭ kai Philippǭ, ex hōn hypsōthē «keras hen" «kai emegalynthē heōs tēs dynameōs tou ouranou". t kai di᾿ auton thysia, phēsin, etarachthē"“ kai erriphē chamai ē dikaiosynē“. gegenētai gar ᾿Antiochos, ho epiklētheis ᾿Epiphanēs, hōn ek tou genous ᾿Ilexandrou, basileus basileusas de tēs Syrias kai dialabōn hyph᾽ heauton pasan tēn Aigypton hysteron anebē [kai] epi Hierousalēm', «kai eisēlthen eis to- hagiasma" «kai elaben" pantas «tous thēsaurous" tous en oikǭ kyriou (kai tēn lychnian" tēn chrysēn kai tēn trapezan" kai „TO thysiastērion", kai ,epoiēsen“ megalēn „DOVOchtonian" an tę̄ gę̄ kai elalēsen" hyperonka rhēmata kai ekōlysen thysian kai prosphorōn, kai phkodomēsen «temenē kai eidōleia" kata tēn polin. kai ethysan «hyeia kai ktēnē koina", hina plērōthę̄ to eirēmenon hypo tou prophētou" «kai di᾿ auton Ovola etarachthēs, «kai erriphē chamai hē dikaiosynē". "kai to hagion kai hē dynamis sympatēthēsetai", «heos hesperas kai proi hēmerai chiliai triakosiai". “synebē gar kat᾽ ekeinon ton kairon tria hēmisy etē erēmon thiameinai. to hagiasma, hōs plērothēgnai hēmeras chilias triakosias, mechris ou anastas Ioudas ho liakkchabaio OS meta tēn teleutēn» -Pattathiou tou patrys autou antestē autǭ kai exekopsen tas parembolas eIntiochou kai leutherose tēn polin kai anektēsato ta hagia, kai anekainisan auta poiēsantes hapanta kata ton nomon.

What he related in the first vision he explains again a second time from the beginning, for the edification of believers. For by 'the ram butting toward the sea and north and south' he means Darius, the king of the Persians, who prevailed over all the nations; for 'no beasts', he says, 'shall stand before it'. And by the he-goat coming from the south-west he means Alexander the Macedonian, the king of the Greeks. The goat's coming to the ram, being enraged against it, striking it on the face, breaking it, casting it to the ground and trampling it, signifies what actually happened. For Alexander, joining battle with Darius, prevailed against him and overcame his whole army, destroying and trampling his camp. Then, after the he-goat had been exalted, 'its great horn was broken, and four horns came up under it toward the four winds of heaven'. For Alexander, having conquered the whole land of Persia and subdued them, afterwards died, dividing his kingdom into four realms, as has been shown above, that is, to Seleucus, Demetrius, Ptolemy and Philip; from among them 'one horn' was raised up, 'and it grew great even to the host of heaven'. 'And because of him', he says, 'the sacrifice was disturbed, and righteousness was cast down to the ground.' For there arose Antiochus, called Epiphanes, being of the race of Alexander; having become king of Syria and brought all Egypt under himself, he afterwards went up to Jerusalem 'and entered the sanctuary' 'and took' all 'the treasures' that were in the house of the Lord, 'and the golden lampstand and the table' and 'the altar', and 'made' a great 'slaughter' in the land, and spoke arrogant words, and forbade sacrifice and offering, and built 'sacred precincts and idol-shrines' throughout the city; and they sacrificed 'swine and common beasts', so that what was said by the prophet might be fulfilled: 'And because of him the sacrifice was disturbed, and righteousness was cast down to the ground'; 'and the sanctuary and the host shall be trampled', 'until evening and morning, one thousand three hundred days'. For it came about at that time that the sanctuary remained desolate for three and a half years, so that a thousand three hundred days were fulfilled, until Judas Maccabaeus arose after the death of Mattathias his father, withstood him, cut to pieces the camps of Antiochus, freed the city and recovered the sanctuary; and they renewed it, doing everything according to the law.

Dan 8:4 (quotation, high confidence) · Dan 8:5 (allusion, high confidence) · Dan 8:7 (allusion, high confidence) · Dan 8:8 (quotation, high confidence) · Dan 8:9 (quotation, high confidence) · Dan 8:10 (quotation, high confidence) · Dan 8:11 (quotation, high confidence) · Dan 8:12 (quotation, high confidence) · Dan 8:13 (quotation, high confidence) · Dan 8:14 (quotation, high confidence)

Notes and citation

Summary: The ram is Darius, the he-goat Alexander, the four horns his successors, and the little horn Antiochus Epiphanes, who profaned the temple for 1,300 days until Judas Maccabaeus restored it.

Quotations and allusions: Dan 8:4–14; 1 Macc 1:16–24, 41–50; 1 Macc 2:49–70; 1 Macc 3–4 (4:36–59). Hippolytus's list of Alexander's successors is his own (cf. 4.2). Bonwetsch's bracketed 'and' is omitted.

Notes on the original text

Digital text corrected (OCR slip; OCR χ for κ; page number and running head; running head and page numbers; OCR slip): κχερατίζοντα → κερατίζοντα; (συνετρίβη 254 . ἹΠΠΟΛΎΤΟΥ τὸ κέρας → (συνετρίβη τὸ κέρας; χαμαὶ ΕἸΣ TON ΔΑΝΙΗΔ IV, 26. 95 250 ἹΠΠΟΑΥ͂ΤΟΥ 7) δικαιοσύνη → χαμαὶ ἡ δικαιοσύνη; ἐξέχοψεν → ἐξέκοψεν.

Extrabiblical texts: 1 Macc 1:20-24 (1 Maccabees [in RC, EO canons]; quotation); 1 Macc 1:47 (1 Maccabees [in RC, EO canons]; quotation); 1 Macc 4:36-59 (1 Maccabees [in RC, EO canons]; allusion)

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.26 (Bonwetsch GCS 1:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-26). (abbreviation not yet checked)

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4.27Bonwetsch GCS 1:256

Ὅτε δὲ ἀληθῆ ταῦτα γεγένηται. ade εἴρηται, αὐτὸς Δανιὴλ μαρτυρεῖ. ᾿φησὶν γὰρ οὕτος" «καὶ ἐγένετο ἐν τῷ ἰδεῖν μὲ τὴν ὁρασιν καὶ ἐς ζήτουν» σύνεσιν καὶ ἰδοὺ ἔστη ἐνώπιόν μου ὡς ὁράσις ἀνδρός. καὶ ἤκουσα φωνῆς ἀνδρὸς ἀνὰ μέσον τοῦ Οὐβάλ, καὶ ἐκάλεσεν καὶ εἶπεν" Γαβριὴλ συνέτισον τὴν ὅρασιν ἐκεῖνον" καὶ ἦλθεν καὶ ἔστη ἐχόμενος τῆς στάσεώς μου, καὶ ἐν τῷ ἐλθεῖν αὐτὸν ἐθαμβήθην καὶ ἔστι γὰρ εἴς καιροῦ πέρας ἡ ὁρασις. καὶ ἐν τῷ λαλεῖν αὐτὸν μετ᾽ ἐμοῦ ἐθαμβήθην καὶ πίπτω ἐπὶ πρόσωπόν μου ἐπὶ τὴν γῆν, καὶ ἥψατό μου καὶ ἔστησέ μὲ ἐπὶ τοὺς πόδας μου καὶ εἶπεν: ἰδοὺ ἐγοὺ γνωοἰζω σοι τὰ ἐσέμενα ἐπ᾽ ἐσχάτων τῆς ὀργῆς: ἔστε γὰρ εἰς καιροῦ πέρας ἡ ὅρασις. ὁ κριός, ὃν εἶδες, ὃ ἔχων τὰ κέρατα, βασιλεὺς Περσῶν καὶ δήδων ἐστί»" καὶ ὁ τράγος τῶν αἰγῶν βασιλεὺς “Βλλήνων ἐστίν᾽ καὶ τὸ κέρας τὸ μέγα ὃ ἢν ἀνὰ μέσον τῶν ὀφθαλμῶν αὐτοῦ αὐτός ἐστιν ὁ βασιλεὺς ὃ πρῶτος. καὶ τούτου συντριβέντος ἀνέστησαν ὑποκάτω αὐτοῦ κέρατα τέσσαρα᾽ τέσσαρες βασιλεῖς ἐκ τοῦ ἔθνους αὐτοῦ ἀναστήσονται καὶ οὐκ ἐν τῇ ἰσχύϊ αὐτοῦ. καὶ ἐπ᾽ ἐσχάτῶν τῆς βασιλείας αὐτῶν πληρουμένων τῶν ἁμαρτιῶν αὐτῶν ÄVAστήσεται βασιλεὺς ἀναιδὴς προσώπῳ καὶ συνιῶν προβλήματα, καὶ κραταιὰ ἡ ἰσχὺς αὐτοῦ καὶ οὐκ ἐν τῇ ἰσχύϊ αὐτοῦ καὶ θαυμαστὰ διαφθερεῖ καὶ κατευθυνεῖ καὶ ποιήσει. καὶ διαφθερεῖ ἰσχυροὺς καὶ λαὸν ἅγιον, καὶ ὁ ζυγὸς τοῦ κλοιοῦ αὐτοῦ [καὶ] κατευθυνεῖ. δόλος ἐν τῇ χειρὶ αὐτοῦ, καὶ ἐν τῇ καρδίᾳ αὐτοῦ. μεγαλυνθήσεται, καὶ δόλῳ δια φθερεῖ πολλοὺς καὶ ἐπὶ ἀπωλείς: πολλῶν στήσεται καὶ Ma οὰ ἐν χειρὶ σὺντρίψει. καὶ ἡ ὅρασις τ τῆς ἑσπέρας καὶ τῆς προγίας τῆς ῥηθείσης ἀληθής ἐστιν" καὶ σὺ σφράγισον τὴν ὅρασιν, ὅτι εἰς ἡμέρας πολλάς. καὶ ἐγὼ Δανιὴλ ἐκοιμήθην καὶ ἐμαλακίσθην, καὶ ἀνέστην καὶ ἐποίουν τὰ ἔργα τοῦ βασιλέως, καὶ ἐθαύμαζον τὴν ὅρασιν καὶ οὐκ ἦν ὃ συνιῶν". ΧΧΥΗ͂Ι. Ἐπειδὴ οὐν καὶ ὁ ἄγγελος Γαβριὴλ καθος ὑφ᾽ ἡμῶν νενόηται οὕτως ταῦτα διηγήσατο τῷ προφήτῃ, καθὸς καὶ ἐγένετο καὶ ἐν τοῖς Maxxaßaixois σαφῶς πάντα ἀναγέγραπται, ἴδωμεν [καὶ] ἐν ταῖς ἑβδομάσιν τί λέγει. Ξοὗῦτος γὰρ ἀναγνοὺς τὴν βίβλον “Ιερεμίου τοῦ προφήτου, ἐν ἢ γέγραπται ἑβδομήκοντα ἔτη ἢ ἔρημον ἔσεσθαι τὸ ἁγίασμα, ἐν νηστείαις καὶ δεήσεσιν ἐξομολογούμενος ἱκέτευεν, τάχιον ἐπιστρέψαι τὸν λαὸν ἐκ τῆς αἰχμαλωσίας εἰς τὴν Ἱερουσαλὴμ πόλιν. δρύτως οὺν διηγοῦμεν "ς λέγει" „EV τῷ πρώτῳ ἔτει Δαρείου τοῦ υἱοῦ ᾿Ασουήρου ἀπὸ τοῦ σπέρματος Μίήδων, ὃς ἐβασίλευσεν ἐπὶ τὴν βασιλείαν τῶν Χαλδαίων, ἐγὼ Δανιὴλ συνῆκα ἐν ταῖς βίβλοις τὸν ἀριθμὸν τῶν ἐτῶν, ὡς ἐγενήθη λόγος κυρίου πρὸς Ἱερεμίαν τὸν προφήτην εἰς συμπλήρωσιν ἐρημώσεως Ἱερουσαλὴμ ἑβδομήκοντα ἔτη. καὶ ἔδωχα τὸ πρόσωπόν μου πρὸς κύριον τὸν θεόν, (τοῦ ἐχζητῆσαι προσευχὴν καὶ δεήσεις ἐν νηστείαις καὶ σάχχῳ᾽ καὶ προσευξάμην πρὸς κύριον τὸν θεόν) μου καὶ ἐξωμολογησάμην καὶ εἶπα" κύριε, ὁ θεὸς ὁ μέγας καὶ θαυμαστός, ὁ φυλάσσων τὴν διαθήκην σου καὶ τὸ ἔλεος τοῖς ἀγαπῶσίν σε καὶ τοῖς φυλάσσουσιν τὰς ἐντολάς σου, ἡμάρτομεν, ἠνομήσαμεν, ἠδικήσαμεν, καὶ ἀπέστημεν καὶ ἐξεκλίναμεν [καὶ ἀπέστημεν) ἀπὸ τῶν ἐντολῶν σου καὶ ἀπὸ τῶν χριμάτων σου, καὶ (οὐχ) εἰσηκούσαμεν τῶν δούλων σου [καὶ ἀπὸ τῶν χριμάτω»)] τῶν προφητῶν, οἱ ἐλάλουν ἐν τῷ ὀνόματί σου πρὸς τοὺς βασιλεῖς ἡμῶν καὶ τοὺς ἄρχοντας ἡμῶν καὶ πατέρας ἡμῶν καὶ πάντα τὸν λαὸν τῆς γῆς. σοὶ δέ, κύριε, ἡ δικαιοσύνη καὶ ἡμῖν ἡ αἰσχύνη τοῦ προσώπου, ὡς ἡ ἡμέρα αὕτη ἀνδρὶ Ἰούδα καὶ τοῖς κατοικοῦσιν Ἱερουσαλήμ".

Hote de alēthē tauta gegenētai. ade eirētai, autos Daniēl martyrei. ᾿phēsin gar houtos" «kai egeneto en tǭ idein me tēn horasin kai es zētoun» synesin kai idou estē enōpion mou hōs horasis andros. kai ēkousa phōnēs andros ana meson tou Oubal, kai ekalesen kai eipen" Gabriēl synetison tēn horasin ekeinon" kai ēlthen kai estē echomenos tēs staseōs mou, kai en tǭ elthein auton ethambēthēn kai esti gar eis kairou peras hē horasis. kai en tǭ lalein auton met᾽ emou ethambēthēn kai piptō epi prosōpon mou epi tēn gēn, kai hēpsato mou kai estēse me epi tous podas mou kai eipen: idou egou gnōoizō soi ta esemena ep᾽ eschatōn tēs orgēs: este gar eis kairou peras hē horasis. ho krios, hon eides, ho echōn ta kerata, basileus Persōn kai dēdōn esti»" kai ho tragos tōn aigōn basileus “Bllēnōn estin᾽ kai to keras to mega ho ēn ana meson tōn ophthalmōn autou autos estin ho basileus ho prōtos. kai toutou syntribentos anestēsan hypokatō autou kerata tessara᾽ tessares basileis ek tou ethnous autou anastēsontai kai ouk en tę̄ ischyï autou. kai ep᾽ eschatōn tēs basileias autōn plēroumenōn tōn hamartiōn autōn AVAstēsetai basileus anaidēs prosōpǭ kai syniōn problēmata, kai krataia hē ischys autou kai ouk en tę̄ ischyï autou kai thaumasta diaphtherei kai kateuthynei kai poiēsei. kai diaphtherei ischyrous kai laon hagion, kai ho zygos tou kloiou autou [kai] kateuthynei. dolos en tę̄ cheiri autou, kai en tę̄ kardią autou. megalynthēsetai, kai dolǭ dia phtherei pollous kai epi apōleis: pollōn stēsetai kai Ma oa en cheiri syntripsei. kai hē horasis t tēs hesperas kai tēs progias tēs rhētheisēs alēthēs estin" kai sy sphragison tēn horasin, hoti eis hēmeras pollas. kai egō Daniēl ekoimēthēn kai emalakisthēn, kai anestēn kai epoioun ta erga tou basileōs, kai ethaumazon tēn horasin kai ouk ēn ho syniōn". ChChYĒI. Epeidē oun kai ho angelos Gabriēl kathos hyph᾽ hēmōn nenoētai houtōs tauta diēgēsato tǭ prophētę̄, kathos kai egeneto kai en tois Maxxaßaixois saphōs panta anagegraptai, idōmen [kai] en tais hebdomasin ti legei. Xouytos gar anagnous tēn biblon “Ieremiou tou prophētou, en ē gegraptai hebdomēkonta etē ē erēmon esesthai to hagiasma, en nēsteiais kai deēsesin exomologoumenos hiketeuen, tachion epistrepsai ton laon ek tēs aichmalōsias eis tēn Hierousalēm polin. drytōs oun diēgoumen "s legei" „EV tǭ prōtǭ etei Dareiou tou huiou ᾿Asouērou apo tou spermatos Miēdōn, hos ebasileusen epi tēn basileian tōn Chaldaiōn, egō Daniēl synēka en tais biblois ton arithmon tōn etōn, hōs egenēthē logos kyriou pros Hieremian ton prophētēn eis symplērōsin erēmōseōs Hierousalēm hebdomēkonta etē. kai edōcha to prosōpon mou pros kyrion ton theon, (tou echzētēsai proseuchēn kai deēseis en nēsteiais kai sachchǭ᾽ kai proseuxamēn pros kyrion ton theon) mou kai exōmologēsamēn kai eipa" kyrie, ho theos ho megas kai thaumastos, ho phylassōn tēn diathēkēn sou kai to eleos tois agapōsin se kai tois phylassousin tas entolas sou, hēmartomen, ēnomēsamen, ēdikēsamen, kai apestēmen kai exeklinamen [kai apestēmen) apo tōn entolōn sou kai apo tōn chrimatōn sou, kai (ouch) eisēkousamen tōn doulōn sou [kai apo tōn chrimatō»)] tōn prophētōn, hoi elaloun en tǭ onomati sou pros tous basileis hēmōn kai tous archontas hēmōn kai pateras hēmōn kai panta ton laon tēs gēs. soi de, kyrie, hē dikaiosynē kai hēmin hē aischynē tou prosōpou, hōs hē hēmera hautē andri Iouda kai tois katoikousin Hierousalēm".

[27] That these things have happened truly, as has been said, Daniel himself bears witness. For he says thus: 'And it came to pass, when I saw the vision and sought understanding, behold, there stood before me one with the appearance of a man. And I heard a man's voice between the banks of the Ubal, and he called and said: Gabriel, make this man understand the vision. And he came and stood near where I stood; and when he came I was terrified; for the vision is for the end of the time. And as he spoke with me I was terrified and fell on my face to the ground; and he touched me and set me on my feet and said: Behold, I make known to you what shall be at the last of the wrath; for the vision is for the end of the time. The ram that you saw, which had the horns, is the king of the Persians and Medes; and the he-goat is the king of the Greeks; and the great horn that was between its eyes is the first king. And as for its being broken and four horns rising under it: four kings shall arise from his nation, but not with his strength. And at the latter end of their kingdom, when their sins are completed, there shall arise a king bold of face and understanding riddles; and his strength shall be mighty, but not by his own strength; and he shall destroy wonderfully, and prosper and act; and he shall destroy the mighty and the holy people; and the yoke of his collar shall prosper. Deceit is in his hand, and in his heart he shall be magnified, and by deceit he shall destroy many; and he shall stand up for the destruction of many, and shall crush them as eggs in the hand. And the vision of the evening and the morning that was told is true; and you, seal up the vision, for it is for many days. And I, Daniel, fell asleep and was sick; and I rose and did the king's business, and I marvelled at the vision, and there was none who understood it.' [28] Since, then, the angel Gabriel too related these things to the prophet as we have understood them, as they also happened and as all is clearly recorded in the books of the Maccabees, let us see what he says in the weeks. For Daniel, having read the book of Jeremiah the prophet, in which it is written that the sanctuary would be desolate for seventy years, confessed and entreated with fastings and supplications that the people might the sooner return from captivity to the city of Jerusalem. He says, then, thus: 'In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldeans, I, Daniel, understood in the books the number of the years, as the word of the Lord came to Jeremiah the prophet, for the completion of the desolation of Jerusalem, seventy years. And I set my face toward the Lord God, (to seek prayer and supplications with fastings and sackcloth; and I prayed to the Lord my God) and confessed and said: O Lord, the great and wonderful God, who keeps your covenant and mercy for those who love you and keep your commandments, we have sinned, we have done lawlessly, we have done wrong, and we have rebelled and turned aside from your commandments and from your judgments, and we have (not) listened to your servants the prophets, who spoke in your name to our kings and our rulers and our fathers and to all the people of the land. To you, O Lord, belongs righteousness, and to us shame of face, as at this day, to the men of Judah and to the inhabitants of Jerusalem.'

Textual problem in this passage: see the notes.

Dan 8:15 (quotation, high confidence) · Dan 8:16 (quotation, high confidence) · Dan 8:17 (quotation, high confidence) · Dan 8:19 (quotation, high confidence) · Dan 8:20 (quotation, high confidence) · Dan 8:21 (quotation, high confidence) · Dan 8:22 (quotation, high confidence) · Dan 8:23 (quotation, high confidence) · Dan 8:25 (quotation, high confidence) · Dan 8:26 (quotation, high confidence) · Dan 8:27 (quotation, high confidence) · Jer 25:11 (allusion, high confidence) · Dan 9:1 (quotation, high confidence) · Dan 9:2 (quotation, high confidence) · Dan 9:3 (quotation, high confidence) · Dan 9:4 (quotation, high confidence) · Dan 9:5 (quotation, high confidence) · Dan 9:6 (quotation, high confidence) · Dan 9:7 (quotation, high confidence)

Notes and citation

Summary: Gabriel's interpretation of the vision (Dan 8:15–27) confirms the reading of the beasts; Hippolytus then turns to the seventy weeks, beginning with Daniel's prayer of confession (Dan 9:1–7).

This staged unit holds Bonwetsch's chapters 27 and 28 (the numeral XXVIII is visible); marked [27], [28]. Quotations: Dan 8:15–27 (Theodotion, with variants such as 'crush them as eggs in the hand'); Jer 25:11–12; Dan 9:1–7. Bonwetsch's bracketed words (doublets in the manuscript) are omitted as his deletions. Manuscript folio numbers, page numbers and running heads are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR χ for κ; manuscript folio number in text; manuscript folio number; OCR slips; page number and running head): βασιλεὺς 258 ἹΠΠΟΔΥΤΟῪΥ Περσῶν → βασιλεὺς Περσῶν; ὑποχάτω → ὑποκάτω; ἔπε Δαρείου τοῦ υἱοῦ 81τ ᾿σουήρου → ἔτει Δαρείου τοῦ υἱοῦ ᾿Ασουήρου; ἡμῶν 31να καὶ πατέρας → ἡμῶν καὶ πατέρας; ἡ ὅδὲ- 1037 καιοσύνη → ἡ δικαιοσύνη.

Extrabiblical texts: 1 Macc (1 Maccabees [in RC, EO canons]; allusion)

Topics: Prayer, Fasting, Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.27 (Bonwetsch GCS 1:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-27). (abbreviation not yet checked)

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4.29Bonwetsch GCS 1:260

Ταῦτα μὲν οὖν ἐκ προσώπου τοῦ λαοῦ ἐξομολογούμενος διηγεῖται, ἀναγγέλλων τὲ τοῦ λαοῦ καὶ τὰ τῶν πατέρων αὐτῶν ἁμαρτήματα, οἱ οὐκ ἤκουον «τῶν δούλων αἰτοῦ τῶν προφητῶν", οἱ ἐπέμποντο πρὸς αὐτοὺς λαλεῖν ἐν τῷ ὀνόματι τοῦ κυρίου. Ξκαὶ διεξαγγέλλοντος αὐτοῦ πᾶσαν τὴν δέησιν ἐν ταπεινοφροσύνῃ καὶ νηστείαις καὶ σάκκῳ, ἐξαπεστάλη πρὸς αὐτὸν ὁ ἄγγελος Γαβριήλ, ὅπως αὐτὸν Ὁ συνετίσῃ πρὸς τὰ Um αὐτοῦ ζητούμενα. φησὶν γὰρ Δανιὴλ οὕτως" »καὶ ἔτε μου λαλοῦντος καὶ προσευχομένου καὶ ἐξαγορεύοντος τὰς ἁμαρτίας μου καὶ τὰς ἁμαρτίας τοῦ λαοῦ μου καὶ ῥδιπτοῦντος τὸν ἔλεὸν μου ἐναντίον κυρίου τοῦ θεοῦ μου περὶ τοῦ ὁρους τοῦ ἁγίου, καὶ ἔτι μου λαλοῦντος ἐν τῇ προσευχῇ, καὶ ἰδοὺ ἀνὴρ Γαβριήλ, ὃν εἶδον ἐν τῇ ὁράσει ἐν τῇ ἀρχῇ, πετόμενος, καὶ ἥψατό μου οὐσεὶ ὥρᾳ θυσίας ἑσπερινῆς καὶ συνέτισέν VE καὶ ἐλάλησεν μετ᾽ ἐμοῦ καὶ εἶπεν" Δανιήλ, (νῦν) ἐξῆλθον συμβιβάσαι σε σύνεσιν᾽ ἐν ἀρχῇ τῆς δεήσεώς σου ἐξῆλθεν λόγος, καὶ ἐγὼ ἦλθον τοῦ ἀνα; γεῖλαί σοι, ὅτε ἀνὴρ ἐπιθυμιῶν σὺ εἴ“.

Tauta men oun ek prosōpou tou laou exomologoumenos diēgeitai, anangellōn te tou laou kai ta tōn paterōn autōn hamartēmata, hoi ouk ēkouon «tōn doulōn aitou tōn prophētōn", hoi epemponto pros autous lalein en tǭ onomati tou kyriou. Xkai diexangellontos autou pasan tēn deēsin en tapeinophrosynę̄ kai nēsteiais kai sakkǭ, exapestalē pros auton ho angelos Gabriēl, hopōs auton Ho synetisę̄ pros ta Um autou zētoumena. phēsin gar Daniēl houtōs" »kai ete mou lalountos kai proseuchomenou kai exagoreuontos tas hamartias mou kai tas hamartias tou laou mou kai rhdiptountos ton eleon mou enantion kyriou tou theou mou peri tou horous tou hagiou, kai eti mou lalountos en tę̄ proseuchę̄, kai idou anēr Gabriēl, hon eidon en tę̄ horasei en tę̄ archę̄, petomenos, kai hēpsato mou ousei hōrą thysias hesperinēs kai synetisen VE kai elalēsen met᾽ emou kai eipen" Daniēl, (nyn) exēlthon symbibasai se synesin᾽ en archę̄ tēs deēseōs sou exēlthen logos, kai egō ēlthon tou ana? geilai soi, hote anēr epithymiōn sy ei“.

These things he relates, then, confessing in the person of the people, declaring both the sins of the people and those of their fathers, who did not listen 'to his servants the prophets', who were sent to them to speak in the name of the Lord. And while he was setting forth his whole petition in humility, fastings and sackcloth, the angel Gabriel was sent to him to give him understanding of what he was seeking. For Daniel says thus: 'And while I was still speaking and praying and confessing my sins and the sins of my people, and presenting my supplication before the Lord my God for the holy mountain, and while I was still speaking in prayer, behold, the man Gabriel, whom I had seen in the vision at the beginning, came flying, and touched me about the hour of the evening sacrifice; and he gave me understanding and spoke with me and said: Daniel, I have (now) come out to give you understanding. At the beginning of your supplication a word went out, and I have come to declare it to you, for you are a man greatly desired.'

Dan 9:6 (quotation, high confidence) · Dan 9:3 (allusion, high confidence) · Dan 9:20 (quotation, high confidence) · Dan 9:21 (quotation, high confidence) · Dan 9:22 (quotation, high confidence) · Dan 9:23 (quotation, high confidence)

Notes and citation

Summary: On Daniel 9:20–23: Daniel confesses the sins of the people, and Gabriel is sent to give him understanding.

Quotations: Dan 9:6, 3, 20–23 (Theodotion). 'A man greatly desired' renders ἀνὴρ ἐπιθυμιῶν ('a man of desires'), which Hippolytus takes in the next chapter as 'one who desires'.

Notes on the original text

Digital text corrected (OCR χ for κ): σάχκῳ → σάκκῳ.

Topics: Prayer, Fasting

Cite (SBL): Hippolytus, Comm. Dan. 4.29 (Bonwetsch GCS 1:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-29). (abbreviation not yet checked)

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4.30Bonwetsch GCS 1:262

Ὅρα πῶς ὃ προφήτης τὴν ὀξύτητα τῶν ἀγγέλων πετεινῷ πτερωτῷ ὡμοίωσεν διὰ τὸ κοῦφον καὶ ἐλαφρὸν τῶν ἀγγέλων, οἵτινές οδἰσιν"" πνεύματα" πετόμενα ταχέως, πρὸς τὰ κελευόμενα ὑπακούοντα, ος Σολομῶν λέγει" „UN καταράσῃ ἐν ταμείῳ σου βασιλέα, μή ποτε πετεινὸν πτερωτὸν ἀποίσει τοὺς λόγους σου πρὸς αὐτόν". φησὶν οὖν πρὸς αὐτὸν Γαβριὴλ [ὃ ἄγγελος) οὕτως" ἀφ᾽ ἧς ἡμέρας ἔδωκας τὸ πρόσωπόν σου ταπεινωθῆναι πρὸ προϊσώπου κυρίου τοῦ θεοῦ σου εἰσηκούσθη ἡ δέησίς σου καὶ ἀπεστάλην ἐγὼ συνετίσαι σε, ἵνα μὴ πρὸ καιροῦ καιρὸν ἐπιζητῇς" ,ἀνὴρ γὰρ ,ἐπιθυμιῶν συ εἶν" ταῦτα γὰρ ἰδεῖν ἐπιθυμεῖς, ἅπερ μέλλεις Öl ἐμοῦ dınxoveiodaı‘ καιρῷ δὲ ἰδίῳ ταῦτα πληρωθήσεται. καὶ ἐπήνεγκεν λέγων" «ἑβδομήκοντα ἑβδομάδες συνετμήθησαν ἐπὶ τὸν λαόν σου καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν τοῦ συντελ εὐθῆν αἰ ἁμαρτίας καὶ τοῦ σφραγίσαι ἁμαρτίας καὶ τοῦ ἀπαλεῖψαι ἄδικίας (καὶ τοῦ ἐξιλάσασθαι ἀνομίας καὶ τοῦ ἀγαγεῖν δικαιοσύνην αἰώνιον καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφήτην καὶ TOT χρῖσαι ἅγιον ἁγίον᾽ καὶ γνώσει καὶ συνήσεις ἀπὸ ἐξόδου λόγων τοῦ ἀποκριθῆναι καὶ τοῦ οἰκοδομῆσαι Ἱερουσαλὴμ ἕως χριστοῦ ἡγουμένου ἑβδομάδες ὃ ἑπτὰ καὶ ἑβδομάδες ἑξήκοντα δύο“. ἑβδομήκοντα οὖν ἑβδομάδας ὀνομάσας διεῖλεν αὐτὰς εἷς δύο, ἵνα μᾶλλον »νοηθῇ τὸ ὑπ᾽ αὐτοῦ πρὸς τὸν προφήτην λαλούμενον. φησὶν γὰρ οὕτως" »ἷῶς χριστοῦ ἡγουμένου ἑβδομάδες ἑπτά", & ἐστιν ἔτη τεσσαράκοντα ἐννέα εἰκοστῷ γὰρ καὶ πρώτῳ ἔτει θεωρεῖ ταῦτα ἐν Βαβυλῶνι Δανιήλ. rap οὖν τεσσαράκοντα ἐννέα ἐτῶν πρὸς τῷ εἰκοστῷ πρώτῳ ἔτει ψηφιζομένο»»", πληροῦνται ἑβδομήκοντα τὼ ἔτη. ἅπερ εἴρηκεν ὁ μακάριος προφήτης! Ἱερεμίας. ὅτε „EBdoUNKOPTE ἔτη" ἔσται ἔρημον τὸ ἁγίασμα ἀπὸ τῆς αἰχμαλωσίας τῆς γενομένης αὐτοῖς ἐπὶ Ναβουχοδονόσορ, καὶ μετὰ ταῦτα ἐπιστρέψει ὁ λαός, Kal προσενεχθησεται θυσία καὶ προσφορὰ χριστοῦ ἡγουμένου" αὐτῶν. ᾿χριστοῦ δὲ τίνος λέγει, ἀλλ᾽ ἢ Ἰησοῦ τοῖ Ἰωσεδέκ. ὃς ὑπέστρεψεν ἅμα τῷ λαῷ τότε, καὶ ἑβδομηκοστῷ ἔτει οἰκοδομηθέντος τοῦ ἁγιάσμαάτος προσήνεγκεν θυσίαν κατὰ τὸν »όμον; ἡ πάντες γὰρ οἱ βασιλεῖς καὶ οἱ ἱερεῖς χριστοὶ 3 προσηγορεύοντο διὰ τὸ χρίεσθαι αὐτοὺς τ τῷ ἐλαίῳ τῷ ἁγίω, ὃ ἐσκεύασεν πάλαι “Μωσῆς. θοὗτοι οὖν τὸ κύριον ὄνομα 89 ἔφερον μεθ' ἑαυτῶν τὸν τύπον προμηνύοντες καὶ τὴν εἰκόνα προφαίνοντες, ἕως οὗ ὁ ἀπ᾽ οὐρανῶν τέλειος βασιλεὺς καὶ ἱερεὺς παρεγένετο, ὃς μόνος τὸ θέλημα τοῦ πατρὸς ἐποίησεν, αἷς ἐν ταῖς Βασιλείαις γέγραπται „Al ἀναστήσω ἐμαυτῷ ἱερέα πιστόν, ὃς ποιήσει πᾶντα KATC τὴν καρδίαν μου.

Hora pōs ho prophētēs tēn oxytēta tōn angelōn peteinǭ pterōtǭ hōmoiōsen dia to kouphon kai elaphron tōn angelōn, hoitines odisin"" pneumata" petomena tacheōs, pros ta keleuomena hypakouonta, os Solomōn legei" „UN katarasę̄ en tameiǭ sou basilea, mē pote peteinon pterōton apoisei tous logous sou pros auton". phēsin oun pros auton Gabriēl [ho angelos) houtōs" aph᾽ hēs hēmeras edōkas to prosōpon sou tapeinōthēnai pro proïsōpou kyriou tou theou sou eisēkousthē hē deēsis sou kai apestalēn egō synetisai se, hina mē pro kairou kairon epizētę̄s" ,anēr gar ,epithymiōn sy ein" tauta gar idein epithymeis, haper melleis Ol emou dınxoveiodaı‘ kairǭ de idiǭ tauta plērōthēsetai. kai epēnenken legōn" «hebdomēkonta hebdomades synetmēthēsan epi ton laon sou kai epi tēn polin tēn hagian tou syntel euthēn ai hamartias kai tou sphragisai hamartias kai tou apaleipsai adikias (kai tou exilasasthai anomias kai tou agagein dikaiosynēn aiōnion kai tou sphragisai horasin kai prophētēn kai TOT chrisai hagion hagion᾽ kai gnōsei kai synēseis apo exodou logōn tou apokrithēnai kai tou oikodomēsai Hierousalēm heōs christou hēgoumenou hebdomades ho hepta kai hebdomades hexēkonta dyo“. hebdomēkonta oun hebdomadas onomasas dieilen autas heis dyo, hina mallon »noēthę̄ to hyp᾽ autou pros ton prophētēn laloumenon. phēsin gar houtōs" »hiōs christou hēgoumenou hebdomades hepta", & estin etē tessarakonta ennea eikostǭ gar kai prōtǭ etei theōrei tauta en Babylōni Daniēl. rap oun tessarakonta ennea etōn pros tǭ eikostǭ prōtǭ etei psēphizomeno»»", plērountai hebdomēkonta tō etē. haper eirēken ho makarios prophētēs! Hieremias. hote „EBdoUNKOPTE etē" estai erēmon to hagiasma apo tēs aichmalōsias tēs genomenēs autois epi Nabouchodonosor, kai meta tauta epistrepsei ho laos, Kal prosenechthēsetai thysia kai prosphora christou hēgoumenou" autōn. ᾿christou de tinos legei, all᾽ ē Iēsou toi Iōsedek. hos hypestrepsen hama tǭ laǭ tote, kai hebdomēkostǭ etei oikodomēthentos tou hagiasmaatos prosēnenken thysian kata ton »omon? hē pantes gar hoi basileis kai hoi hiereis christoi 3 prosēgoreuonto dia to chriesthai autous t tǭ elaiǭ tǭ hagiō, ho eskeuasen palai “Mōsēs. thoutoi oun to kyrion onoma 89 epheron meth' heautōn ton typon promēnyontes kai tēn eikona prophainontes, heōs hou ho ap᾽ ouranōn teleios basileus kai hiereus paregeneto, hos monos to thelēma tou patros epoiēsen, hais en tais Basileiais gegraptai „Al anastēsō emautǭ hierea piston, hos poiēsei panta KATC tēn kardian mou.

See how the prophet likened the swiftness of the angels to a winged bird, because of the lightness and nimbleness of the angels, who are 'spirits' flying swiftly, obedient to what is commanded; as Solomon says: 'Do not curse the king in your chamber, lest a winged bird carry your words to him.' Gabriel, then, says to him thus: 'From the day that you set your face to humble yourself before the Lord your God, your supplication was heard, and I was sent to give you understanding', so that you might not seek the time before the time. For 'you are a man of desires': you desire to see the things that are to be told you through me; but they will be fulfilled in their own time. And he added, saying: 'Seventy weeks are cut short upon your people and upon the holy city, to finish sin and to seal up sins, and to wipe out iniquities, (and to make atonement for lawlessness, and to bring in everlasting righteousness, and to seal up vision and prophet, and to anoint a holy of holies. And you shall know and understand: from the going forth of the words to answer and to build Jerusalem until Christ the prince, seven weeks and sixty-two weeks.' Having named seventy weeks, then, he divided them in two, so that what he said to the prophet might be better understood. For he says thus: 'Until Christ the prince, seven weeks', which are forty-nine years. For Daniel saw these things in Babylon in the twenty-first year; so when the forty-nine years are reckoned with the twenty-first year, the seventy years are fulfilled which the blessed prophet Jeremiah spoke of, that the sanctuary would be desolate 'seventy years' from the captivity that befell them under Nebuchadnezzar, and after this the people would return, and sacrifice and offering would be brought, when Christ was their prince. Now which 'christ' does he mean but Jesus the son of Jozadak, who returned with the people at that time and, when the sanctuary had been built in the seventieth year, offered sacrifice according to the law? For all the kings and the priests were called 'christs' (anointed ones), because they were anointed with the holy oil that Moses prepared long ago. These, then, bore the Lord's name with them, foreshowing the type and presenting the image beforehand, until the perfect King and Priest came from heaven, who alone did the will of the Father, as it is written in the Kingdoms: 'And I will raise up for myself a faithful priest, who shall do all things according to my heart.'

Heb 1:14 (allusion, medium confidence) · Eccl 10:20 (quotation, high confidence) · Dan 10:12 (quotation, medium confidence) · Dan 9:23 (quotation, high confidence) · Dan 9:24 (quotation, high confidence) · Dan 9:25 (quotation, high confidence) · Jer 25:11 (allusion, high confidence) · Ezra 3:2 (allusion, high confidence) · Exod 30:25 (allusion, high confidence) · 1 Sam 2:35 (quotation, high confidence)

Notes and citation

Summary: On Daniel 9:23–25: angels are swift as birds; the first seven of the seventy weeks (49 years) end with the return from exile under Joshua son of Jozadak, the 'anointed prince', a type of Christ the true King and Priest.

Quotations: Heb 1:14 ('spirits'); Eccl 10:20; Dan 9:23–25 (Theodotion); Jer 25:11; Exod 30:22–33; 1 Sam 2:35 ('the Kingdoms' = 1–4 Kingdoms, i.e. Samuel–Kings). Hippolytus's reckoning (Daniel's vision in the 21st year of the exile) is his own; translated as written. Bonwetsch's bracketed words are omitted as his deletions.

Notes on the original text

Digital text corrected (OCR slips; OCR χ for κ): ἀποχριθῆναι → ἀποκριθῆναι; λαλούΜΕΡΟΡ → λαλούμενον; εἰχόνα → εἰκόνα.

Topics: Christology, Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.30 (Bonwetsch GCS 1:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-30). (abbreviation not yet checked)

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