Commentary on Daniel 4.2–4.15

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

Authorship disputed: Traditionally ascribed to Hippolytus (his earliest biblical commentary); some scholars dispute that all his works come from one author. Greek survives in part (chiefly in catenae and in a few manuscripts); much of the work survives only in Old Church Slavonic, which Bonwetsch translated into German. Passages without Greek are route-3.

Greek text: Bonwetsch, GCS 1 (Greek text and German translation of the Old Slavonic: N. Bonwetsch, Hippolytus Werke 1 (GCS 1, 1897); OCR made for this site).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 5 (1886).

Commentary 4

4.2Bonwetsch GCS 1:184

Ἐπεὶ οὖν διάφορα θηρία ἐπεδείχθη τῷ μακαρίῳ dar ιὴλ [τῷ προφήτῃ) καὶ ταῦτα ἀλλήλων διαφέροντα, δεῖ »οῆσᾶι ἡ μᾶς, ὅτι οὐ περὶ θηρίον τινῶν διαλέγεται, ἀλλ᾽ ἐν τύπῳ καὶ εἰκόνι δείκνυσιν τὰς ἐν τῷ κόσμῳ τούτῳ ἐπαναστάσας βασιλείας, ὥσπερ θηρία διαφθείροντα τὴν ἀνθρωπότητα. τὴν γὰρ θάλασσαν τὴν μεγάλην τὸν σύμπανταὰ κόσμον λέγει, τέσσαρας δὲ ἀνέμους τοῦ οὐρανοῦ τὴν τετραπέρατον κτίσιν σημαίνει. τὸ οὖν εἰπεῖν" εἶδον «τέσσαρα θηρία" ἀναβαίνοντα .ἐκ τῆς θαλάσση ς", τὰς βασιλείας. λέγει. τοῦ κόσμου τούτου. τ τὸ" μὲν πρῶτον ὡσεὶ λέαινα καὶ πτερὰ αὐτῇ ὡς ἀετοῦ". λέαιναν οὖν εἰπὼν τὴν τῶν Βαβυλωνίων βασιλείαν ὀνομάζει, us ἦρξεν τότε Δαβουχοδονόσορ. 570 δὲ εἰπεῖν οσετρὰ αὐτῇ ὡς ἀετοῦ", ὅτι ὑφψωώθη ὁ βασιλεὺς καὶ κατὰ τοῦ θεοῦ ἐπήρθη φυσιωθεὶς τῇ καρδίᾳ διὰ τὸ μέγαν καὶ ἔνδοξον αὐτὸν γεγενῆσθαι. ὑἔπειτα λέγει" κἐξετίλη τὰ πτερὰ αὐτῖς, καὶ ἐξήρθη ἀπὲ τῆς γὴς καὶ ἐπὶ ποδῶν ἀνθρώπου ἐστάθη καὶ καρδία ἀνθρώπου ἐδόθη αὐτῇ". ὑτοῦτο γὰρ ὄντως ἐπὶ τοῦ Ναβουχοδονόσορ συνέβη, καθὼς ἐν τῇ πρὸ ταύτης βίβλῳ σεσήμανται; καὶ αὐτὸς δὲ τοῦτο οὕτως ἐπ᾽ αὐτῷ γεγενῆσθαι μαρτυρεῖ, ὡς ἐξεδιώχθη ἀπὸ τῆς βασιλείας [αὐτοῦ] καὶ ᾿ἀφῃρέθη ἀπ᾽ αὐτοῦ ἡ δόξα καὶ ἡ μεγαλωσύνη ἣν ἐκέκτητο τὸ πρότερον. θὥσπερ οὖν παν τὸς ὀρνέου ἐπὰν ἐκτιλῇ τὰ πτερὰ ἀδυνατεῖ καὶ εὐάλωτον γίνεται, οὕτως ῳ! καὶ τότε τοῦ βασιλέως ἀπέστησαν αἱ δυνάμεις, δι᾿ ὧν ἐδέκει καυχᾶσθαι καὶ ὑφηλοφρον εἶν», οἷς φοβηθεὶς τότε ἔφυγεν εἰς τὴ» ἔρημον ἵνα μὴ ὑπ᾽ αὐτῶν ἀναιρεθῇ. θτὸ οὖν εἰπεῖν «ἐπὶ ποδῶν ἀνθρώπου ἐστέθη καὶ καρδία ἀνθρώπου ἐδόθη αὐτῇ" ᾿ τοῦτο .δηλοῖ, ὅτι ταπεινοφρονήσας Ναβουχοδονόσορ καὶ ἐπιγνοὺς ἑαυτὸν ὅτι ἀνθρωπός ἐστιν ὑπὸ τὴν τοῦ θεοῦ ἐξουσίαν κείμενος, δεηθεὶς τοῦ κυρίου ἔτυχεν τῆς παρ᾽ αὐτοῦ εὐσπλαγχνίας, πάλιν εἰς τὴν αὐτοῦ βασιλείαν καὶ δόξαν ἀποκατασταθείς. ᾿θχαθῶς αὐτὸς μαρτυρεῖ λέγων" «καὶ μετὰ τὸ τέλος τῶν ἡμερῶν ἐκείνων ἐγὼ Ναβουχοδονόσορ τοὺς ὀφθαλμούς μου εἰς τὸν οὐρανὸν ἀνέλαβον, καὶ αἱ φρένες μου ἐπ᾽ ἐμὲ ἐπεστράφησαν, καὶ τῷ ὑψίστῳ ηὐλόγησα, καὶ τῷ ζῶντι εἰς τοὺς αἰῶνας ηνεσα καὶ ἐδόξασα, ὅτι ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος καὶ ἡ βασιλεία αὐτοῦ εἰς γενεὰν καὶ γενεάν, καὶ πάντες οἱ κατοικοῦντες τὴν γῆν εἰς οὐδὲν ἐλογίσθησαν καὶ we οὐδὲν εἰσίν“.

Epei oun diaphora thēria epedeichthē tǭ makariǭ dar iēl [tǭ prophētę̄) kai tauta allēlōn diapheronta, dei »oēsai hē mas, hoti ou peri thērion tinōn dialegetai, all᾽ en typǭ kai eikoni deiknysin tas en tǭ kosmǭ toutǭ epanastasas basileias, hōsper thēria diaphtheironta tēn anthrōpotēta. tēn gar thalassan tēn megalēn ton sympantaa kosmon legei, tessaras de anemous tou ouranou tēn tetraperaton ktisin sēmainei. to oun eipein" eidon «tessara thēria" anabainonta .ek tēs thalassē s", tas basileias. legei. tou kosmou toutou. t to" men prōton hōsei leaina kai ptera autę̄ hōs aetou". leainan oun eipōn tēn tōn Babylōniōn basileian onomazei, us ērxen tote Dabouchodonosor. 570 de eipein osetra autę̄ hōs aetou", hoti hyphpsōōthē ho basileus kai kata tou theou epērthē physiōtheis tę̄ kardią dia to megan kai endoxon auton gegenēsthai. hyepeita legei" kexetilē ta ptera autis, kai exērthē ape tēs gēs kai epi podōn anthrōpou estathē kai kardia anthrōpou edothē autę̄". hytouto gar ontōs epi tou Nabouchodonosor synebē, kathōs en tę̄ pro tautēs biblǭ sesēmantai? kai autos de touto houtōs ep᾽ autǭ gegenēsthai martyrei, hōs exediōchthē apo tēs basileias [autou] kai ᾿aphę̄rethē ap᾽ autou hē doxa kai hē megalōsynē hēn ekektēto to proteron. thōsper oun pan tos orneou epan ektilę̄ ta ptera adynatei kai eualōton ginetai, houtōs ǭ! kai tote tou basileōs apestēsan hai dynameis, di᾿ hōn edekei kauchasthai kai hyphēlophron ein», hois phobētheis tote ephygen eis tē» erēmon hina mē hyp᾽ autōn anairethę̄. thto oun eipein «epi podōn anthrōpou estethē kai kardia anthrōpou edothē autę̄" ᾿ touto .dēloi, hoti tapeinophronēsas Nabouchodonosor kai epignous heauton hoti anthrōpos estin hypo tēn tou theou exousian keimenos, deētheis tou kyriou etychen tēs par᾽ autou eusplanchnias, palin eis tēn autou basileian kai doxan apokatastatheis. ᾿thchathōs autos martyrei legōn" «kai meta to telos tōn hēmerōn ekeinōn egō Nabouchodonosor tous ophthalmous mou eis ton ouranon anelabon, kai hai phrenes mou ep᾽ eme epestraphēsan, kai tǭ hypsistǭ ēulogēsa, kai tǭ zōnti eis tous aiōnas ēnesa kai edoxasa, hoti hē exousia autou exousia aiōnios kai hē basileia autou eis genean kai genean, kai pantes hoi katoikountes tēn gēn eis ouden elogisthēsan kai we ouden eisin“.

Since, then, various beasts were shown to the blessed Daniel, and these differing from one another, we must understand that he is not speaking about some beasts, but in a type and image is showing the kingdoms that have risen up in this world, like beasts destroying mankind. For by 'the great sea' he means the whole world, and by the 'four winds of heaven' he signifies the creation with its four limits. So his saying, 'I saw four beasts' coming up 'out of the sea', means the kingdoms of this world. 'The first was like a lioness, and it had wings like an eagle's.' By saying 'lioness' he names the kingdom of the Babylonians, over which Nebuchadnezzar then ruled. And by saying 'it had wings like an eagle's' he means that the king was exalted and lifted himself up against God, puffed up in heart because he had become great and glorious. Then he says: 'Its wings were plucked off, and it was lifted up from the earth and made to stand on a man's feet, and a man's heart was given to it.' For this truly happened to Nebuchadnezzar, as was indicated in the preceding book; and he himself bears witness that it happened to him so, how he was driven from his kingdom and the glory and greatness he had before were taken from him. For just as any bird, when its wings are plucked off, is powerless and easily caught, so then too the forces left the king, by which he thought to boast and be arrogant; fearing them, he then fled into the desert, lest he be killed by them. So the saying, 'it was made to stand on a man's feet, and a man's heart was given to it', shows this: that Nebuchadnezzar, humbled and recognizing himself to be a man lying under God's authority, besought the Lord and obtained compassion from him, being restored again to his kingdom and glory. As he himself bears witness, saying: 'And at the end of those days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me, and I blessed the Most High, and praised and glorified him who lives for ever, for his authority is an everlasting authority and his kingdom from generation to generation; and all the inhabitants of the earth are accounted as nothing, and are as nothing.'

Dan 7:2 (quotation, high confidence) · Dan 7:3 (quotation, high confidence) · Dan 7:4 (quotation, high confidence) · Dan 4:34 (4:31 LXX) (quotation, high confidence) · Dan 4:35 (4:32 LXX) (quotation, high confidence)

Notes and citation

Summary: On Daniel 7:2–4: the beasts are the world's kingdoms; the winged lioness is Babylon, and its plucked wings and human heart are Nebuchadnezzar's fall and restoration.

Quotations: Dan 7:2–4 (Theodotion); Dan 4:34–35 (Theodotion 4:31–32). Staged 3.31 holds the opening of Book 4; this unit continues it (probably Bonwetsch's chapter 2 or 3).

Notes on the original text

Digital text corrected (OCR noise, page number and running head inside a word; OCR slip; OCR slip in name): τετρασι 186 ἹΠΠΟΜΔΥΤΟῪ πέρατον → τετραπέρατον; θασιλείαν → βασιλείαν; ἐγὼ Δαβουχοδονόσορ → ἐγὼ Ναβουχοδονόσορ.

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.2 (Bonwetsch GCS 1:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-2). (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.

4.3Bonwetsch GCS 1:188

Τούτων οὕτως συμβάντων τοῖς τότε καιροῖς τῷ Ναβουχοδογνόσορ, καθὼς ὃ μακάριος Δανιὴλ ἐν τῷ , καὶ αὐτὸς δὲ ὃ βασιλεὺς οὕτως τοῦτο αἡμολόγησεν, καὶ παυσαμένης τῆς τούτου ἀρχῆς ἐπὶ τοῦ Βαλτάσαρ, ἡνίκα αὐτὸς μὲν διὰ τὸ ἔργον ὁ ἔπραξεν διὰ νυχτὸς ἀνῃρέθη, ὡς σεσήμαν ται ἐν τῇ πρὸ ταύτης βίβλῳ», «παρέλαβεν δὲ τὴν βασιλείαν" «Δαρεῖος ὁ Μῆδος" «ὧν ἐτῶν ξξήχοντα δύο", εὐλόγ ῶς ἕτερον θηρίον διηγεῖται ἀναβαῖνον ὃ προφήτης, ὅπερ NV ἡ ἄρκος. ἵνα ἐν τούτῳ ἐπιδείξῃ τὴν τῶν Περσῶν βασιλείαν. 3 καὶ τρία. φησίν. πλευρὰ ἐν τῷ στόματι αὐτῆς". τρία δὲ πλευρὰ κλίματα τρία ἐθνῶν BEYER ὧν ἦρχεν αὐτὸ τὸ θηρίον᾽ οἱ ἦσαν Μῆδοι. ᾿Ἰσσίριοι καὶ Βαβολώνιοι. «καὶ οὕτως ἔλεγον αὐτῇ" ἀνάστηθι, φάγε σάρκας πολλάς". οἱ γὰρ Πέρσαι ἐπαναστάντες τοῖς τότε καιροῖς τὴν πᾶσαν χώραν ἠρήμωσαν καὶ πολλοὺς τῶν ἀνθρώπων ὑποδούλους ἑαυτοῖς ποιήσαντες διέφθειραν. ᾿ὥσπερ γὰρ τὸ θηρίον, ἡ ἄρκος, ῥυπαρόν ἐστιν ζῶον καὶ σαρκοβόρον σπαράσσον ὀνυξίν τε καὶ ὀδοῦσιν. οὕτως ἐγενήθη καὶ ἡ τῶν Περσῶν βασιλεία. οἵτινες διεκράτησαν ἐπὶ ἔτη διακόσια τριάκοντα. — τινὲς δὲ τῶν ἱστοριογράφων ἐπὶ διακόσια τεσσαράκοντα πέντε ἔτη τούτους κεκρατηκέναι ἀνεγράψαντο E06 τῆς Δαρείου ἀρχῆς, ὃν καθελὼν ᾿Αλέξανδρος ὁ Μακεδὼν ἐν τῷ ἑβδόμῳ ἔτει μετέστησεν τὴν τῶν Περσῶν βασιλείαν εἰς τὴν Ἑλλάδα. καθος καὶ Δανιὴλ λέγει" "ὀπίσω τούτου ἐθεώρουν᾽ καὶ ἰδοὺ θηρίον ἕτερον ὡσεὶ πάρδαλις, καὶ αὐτῇ πτερὰ τέσσαρα πετεινοῦ ὑπεράνω αὐτῆς καὶ τέσσαρες κεφαλαὶ τῷ θιιρίῳ καὶ ἐξουσία ἐδόθη αὐτῇ". "πάρδαλιν οὖν ὀτομάσας, τὴν τῶν Ῥλλήνων βασιλείαν ἐσήμανεν, ὧν ἦρχεν ᾿ἡλέξανὅρος ὁ Διακεδών" ἀφωμοίωσεν δὲ αὐτοὺς παρδάλει διὰ τὸ γεγενῆσθαι αὐτοὺς ὀξεῖς τῷ νοὶ καὶ πολυμηχάνους ἐν τοῖς λογισμοῖς καὶ πικροὺς τῇ καρδίᾳ, ὃν τρόπον καὶ τὸ ζῶον ποικίλον ἐστὶν τῇ ἰδές:;, ὀξὺ δὲ εἰς τὸ κακοποιῆσαι καὶ αἷμα ἀνθρώπου πιεῖν. 1,.τέσσαρα" δέ φησιν πτερὰ πετεινοῦ ὑπεράνω αὐτῆς καὶ τέσσαρες κεφαλαὶ τῷ θηρίῳ“". μετὰ γὰρ τὲ ὑψωθῆναι τὴν βασιλείαν ᾿4λεξάνδρου καὶ αὐξηθῆναι καὶ εἰς πάντα τὸν κόσμον ὀνομασθῆναι, διεμερίσθη ἡ βασιλεία αὐτοῦ εἰς τέσσαρας ἀρχάς. θτελευτῶν γὰρ [ὁ] ᾿ἀλέξανδρος διεῖλεν αὐτὴν τοῖς συντρόφοις τοῖς ἐκ τοῦ γένους αὐτοῦ τέσσαρσιν ἀνθρώποις, Σελεύκῳ, Δημητρίῳ, Πτολεμαίῳ καὶ Φιλίππῳ, καὶ ,ἐπέθεντο πάντες" οὗτοι οι διαδήματα", καθος “ανιὴλ τοῦτο προμηνύει καὶ ἐν τῇ πρώτῃ βίβλῳ τῶν Μακκαβαϊκῶν ἀναγέγραπται.

Toutōn houtōs symbantōn tois tote kairois tǭ Nabouchodognosor, kathōs ho makarios Daniēl en tǭ , kai autos de ho basileus houtōs touto haēmologēsen, kai pausamenēs tēs toutou archēs epi tou Baltasar, hēnika autos men dia to ergon ho epraxen dia nychtos anę̄rethē, hōs sesēman tai en tę̄ pro tautēs biblǭ», «parelaben de tēn basileian" «Dareios ho Mēdos" «hōn etōn xxēchonta dyo", eulog ōs heteron thērion diēgeitai anabainon ho prophētēs, hoper NV hē arkos. hina en toutǭ epideixę̄ tēn tōn Persōn basileian. 3 kai tria. phēsin. pleura en tǭ stomati autēs". tria de pleura klimata tria ethnōn BEYER hōn ērchen auto to thērion᾽ hoi ēsan Mēdoi. ᾿Issirioi kai Babolōnioi. «kai houtōs elegon autę̄" anastēthi, phage sarkas pollas". hoi gar Persai epanastantes tois tote kairois tēn pasan chōran ērēmōsan kai pollous tōn anthrōpōn hypodoulous heautois poiēsantes diephtheiran. ᾿hōsper gar to thērion, hē arkos, rhyparon estin zōon kai sarkoboron sparasson onyxin te kai odousin. houtōs egenēthē kai hē tōn Persōn basileia. hoitines diekratēsan epi etē diakosia triakonta. — tines de tōn historiographōn epi diakosia tessarakonta pente etē toutous kekratēkenai anegrapsanto E06 tēs Dareiou archēs, hon kathelōn ᾿Alexandros ho Makedōn en tǭ hebdomǭ etei metestēsen tēn tōn Persōn basileian eis tēn Hellada. kathos kai Daniēl legei" "opisō toutou etheōroun᾽ kai idou thērion heteron hōsei pardalis, kai autę̄ ptera tessara peteinou hyperanō autēs kai tessares kephalai tǭ thiiriǭ kai exousia edothē autę̄". "pardalin oun otomasas, tēn tōn Rhllēnōn basileian esēmanen, hōn ērchen ᾿hēlexanoros ho Diakedōn" aphōmoiōsen de autous pardalei dia to gegenēsthai autous oxeis tǭ noi kai polymēchanous en tois logismois kai pikrous tę̄ kardią, hon tropon kai to zōon poikilon estin tę̄ ides:?, oxy de eis to kakopoiēsai kai haima anthrōpou piein. 1,.tessara" de phēsin ptera peteinou hyperanō autēs kai tessares kephalai tǭ thēriǭ“". meta gar te hypsōthēnai tēn basileian ᾿4lexandrou kai auxēthēnai kai eis panta ton kosmon onomasthēnai, diemeristhē hē basileia autou eis tessaras archas. thteleutōn gar [ho] ᾿alexandros dieilen autēn tois syntrophois tois ek tou genous autou tessarsin anthrōpois, Seleukǭ, Dēmētriǭ, Ptolemaiǭ kai Philippǭ, kai ,epethento pantes" houtoi oi diadēmata", kathos “aniēl touto promēnyei kai en tę̄ prōtę̄ biblǭ tōn Makkabaïkōn anagegraptai.

When these things had befallen Nebuchadnezzar in those times, as the blessed Daniel [related] in the …, and as the king himself also confessed, and when his rule had come to an end in the time of Belshazzar, when Belshazzar himself was killed by night because of the deed he had done, as was indicated in the preceding book, and 'Darius the Mede received the kingdom', 'being sixty-two years old', the prophet fittingly describes another beast coming up, which was the bear, to show in it the kingdom of the Persians. 'And three ribs,' he says, 'in its mouth.' The three ribs are three regions of nations over which the beast itself ruled: these were the Medes, Assyrians and Babylonians. 'And they said to it thus: Arise, devour much flesh.' For the Persians, rising up in those times, laid waste the whole land and destroyed many men, making them their slaves. For just as the beast, the bear, is a filthy, flesh-eating animal that tears with claws and teeth, so the kingdom of the Persians became; they held power for two hundred and thirty years, though some of the historians have recorded that they held power for two hundred and forty-five years, until the reign of Darius, whom Alexander the Macedonian overthrew in the seventh year and transferred the kingdom of the Persians to Greece. As Daniel also says: 'After this I watched, and behold, another beast like a leopard, and it had four wings of a bird above it, and the beast had four heads, and authority was given to it.' By naming a leopard, then, he signified the kingdom of the Greeks, over whom Alexander the Macedonian ruled; and he likened them to a leopard because they were sharp of mind, resourceful in their reasonings and bitter of heart, just as the animal is spotted in appearance, quick to do harm and drink human blood. 'Four,' he says, 'wings of a bird above it, and the beast had four heads.' For after the kingdom of Alexander had been exalted and increased and become renowned in all the world, his kingdom was divided into four realms. For Alexander, as he was dying, divided it among the four men who had been brought up with him from his own race, Seleucus, Demetrius, Ptolemy and Philip; and 'all these put on diadems', as Daniel foretells and as is recorded in the first book of Maccabees.

Dan 5:31 (6:1 LXX) (quotation, high confidence) · Dan 7:5 (quotation, high confidence) · Dan 7:6 (quotation, high confidence)

Notes and citation

Summary: On Daniel 7:5–6: the bear is Persia, its three ribs the Medes, Assyrians and Babylonians; the four-headed leopard is Alexander's Greek kingdom, divided among four successors.

Quotations: Dan 5:31 (Theodotion 6:1); Dan 7:5–6; 1 Macc 1:6–9. The OCR has lost a word after 'in the' in the first sentence ('…'). Hippolytus's figures for Persian rule (230 or 245 years) and his list of Alexander's successors (Seleucus, Demetrius, Ptolemy, Philip) are his own; translated as written. The same chapter is staged a second time from the Slavonic (4.3), which adds nothing; it was not translated there. Manuscript folio numbers and a running head are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR slip; manuscript folio number in text; manuscript folio number, page number and running head; manuscript folio number; OCR slip): βίβλῳ», 181 «σαρέλαβεν → βίβλῳ», «παρέλαβεν; ἐπὶ ἔτη 81τ διακόσια → ἐπὶ ἔτη διακόσια; ἐπὶ διακόσια 18τὰ 192 ἹΠΠΟΛΥΤΟῪΥ τεσσαράκοντα → ἐπὶ διακόσια τεσσαράκοντα; Πιακκαβαϊκῶν → Μακκαβαϊκῶν.

Extrabiblical texts: 1 Macc 1:6-9 (1 Maccabees [in RC, EO canons]; allusion)

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.3 (Bonwetsch GCS 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-3). (abbreviation not yet checked)

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4.4Bonwetsch GCS 1:194

Κρατησάντων οὖν τῶν Ἑλλήνων ἐπὶ ἔτη τριακόσια, ἕτερόν μοι πάλιν σημαίνει ὃ προφήτης. φησὶν γὰρ οὕτως" (ὀπίσω τούτου ἐθεώρουν» καὶ ἰδοὺ θηρίον τέταρτον φοβερὸν καὶ ἔκθαμβον καὶ ἰσχύον περισσῶς" ἱκαὶ) οἱ ὀδόντες αὐτοῦ σιδηροῖ καὶ οἱ ὄνυχες αὐτοῦ χαλκοῖ, ἐσθθίον καὶ λεπτῦνον, καὶ τὰ ἐπίλοιπα τοῖς ποσὶν αὐτοῖ συνεπάτει" καὶ αὐτὸ διαφέρον περισσῶς παρὰ πάντα τὰ θηρία τὰ ἔμπροσθεν αὐτοῦ καὶ κέρατα δέκα αὐτῷ. προσενόουν τοῖς κέρασιν» αὐτοῦ καὶ ἰδοὺ κέρας ἕτερον μικρὸν ἀνέβη ἐν μέσῳ αὐτῶν καὶ τρία κέρατα τᾶν ἔμπροσθεν αὐτοῦ ἐξερριξζώθη ἀπὸ προσώπου αὐτοῦ: καὶ ἰδοὺ ὀφθαλμοὶ ὡς ὀφθαλμοὶ ἀνθρώπου ἐν τῷ κέρατι τούτῳ καὶ στόμα λαλοῦν μεγάλα. ἐθεώρουν ἕως του θρόνοι ἐτέθησαν, καὶ παλαιὸς ἡμερῶν ἐκάθητο, καὶ τὸ ἔνδυμα αὐτοῦ λευχὸν ὡσεὶ χιών, καὶ ἢ θοὶξ τῆς κεφαλῆς αὐτοῦ οσεὶ ἔριον καθαρον»" ὁ θρονος αὐτοῦ φλοξ πυρός, οἱ ᾽ - “- ΓῪ \ \ = > , τροχοὶ αὐτοῦ πῦρ φλέγον ποταμὸς πυρὸς εἵλκεν ἔμπροσθεν αὐτοῦ ᾽, », ’, > - A ’ Ὡ χίλεαι χιλιάδες ἐλειτούργουν αὐτῷ καὶ μίριαι μυριάδες παρειστήκεισαν -- \ ΟἹ 3 ᾿ ᾿ αὐτῷ" κριτήριον ἐχάθισεν καὶ βίβλοι ἠνεώχθησαν. ἐθεώρουν τότε > - ΜΝ - . < Γ » ἀπὸ φωνῆς τῶν λόγων τῶν μεγάλων, ὧν τὸ κέρας ἐκεῖνο ἐλάλει, EOS ἀνῃρέθη τὸ θηρίον καὶ ἀπώλετο καὶ τὸ σῶμα αὐτοῦ ἐδόθη εἰς καῦσιν πυρός καὶ τῶν λοιπῶν θηρίων ἡ ἀρχὴ μετεστάθη, καὶ μακρόἂν ’ > τῶν ἧς τε; τῆς ζωῆς ἐδοθὴ αὑτοῖς ἕως καιροῦ".

Kratēsantōn oun tōn Hellēnōn epi etē triakosia, heteron moi palin sēmainei ho prophētēs. phēsin gar houtōs" (opisō toutou etheōroun» kai idou thērion tetarton phoberon kai ekthambon kai ischyon perissōs" hikai) hoi odontes autou sidēroi kai hoi onyches autou chalkoi, esththion kai leptynon, kai ta epiloipa tois posin autoi synepatei" kai auto diapheron perissōs para panta ta thēria ta emprosthen autou kai kerata deka autǭ. prosenooun tois kerasin» autou kai idou keras heteron mikron anebē en mesǭ autōn kai tria kerata tan emprosthen autou exerrixzōthē apo prosōpou autou: kai idou ophthalmoi hōs ophthalmoi anthrōpou en tǭ kerati toutǭ kai stoma laloun megala. etheōroun heōs tou thronoi etethēsan, kai palaios hēmerōn ekathēto, kai to endyma autou leuchon hōsei chiōn, kai ē thoix tēs kephalēs autou osei erion katharon»" ho thronos autou phlox pyros, hoi ᾽ - “- GY \ \ = > , trochoi autou pyr phlegon potamos pyros heilken emprosthen autou ᾽, », ’, > - A ’ Hō chileai chiliades eleitourgoun autǭ kai miriai myriades pareistēkeisan -- \ HoI 3 ᾿ ᾿ autǭ" kritērion echathisen kai bibloi ēneōchthēsan. etheōroun tote > - MN - . < G » apo phōnēs tōn logōn tōn megalōn, hōn to keras ekeino elalei, EOS anę̄rethē to thērion kai apōleto kai to sōma autou edothē eis kausin pyros kai tōn loipōn thēriōn hē archē metestathē, kai makroan ’ > tōn hēs te? tēs zōēs edothē hautois heōs kairou".

When the Greeks had held power for three hundred years, the prophet again signifies something else to me. For he says thus: '(After this I watched), and behold, a fourth beast, terrible and astonishing and exceedingly strong; (and) its teeth were of iron and its claws of bronze, devouring and grinding, and it trampled the rest with its feet; and it was exceedingly different from all the beasts before it, and it had ten horns. I considered its horns, and behold, another small horn came up among them, and three of the horns before it were uprooted from before it; and behold, eyes like the eyes of a man in this horn, and a mouth speaking great things. I watched until thrones were set, and the Ancient of Days sat; his garment was white as snow, and the hair of his head like pure wool; his throne was a flame of fire, its wheels burning fire. A river of fire drew along before him; a thousand thousands ministered to him, and ten thousand times ten thousand stood before him. The court sat, and the books were opened. I watched then because of the sound of the great words which that horn spoke, until the beast was slain and perished, and its body was given to the burning of fire. And the dominion of the other beasts was taken away, and a lengthening of life was given them for a season.'

Dan 7:7 (quotation, high confidence) · Dan 7:8 (quotation, high confidence) · Dan 7:9 (quotation, high confidence) · Dan 7:10 (quotation, high confidence) · Dan 7:11 (quotation, high confidence) · Dan 7:12 (quotation, high confidence)

Notes and citation

Summary: The lemma of Daniel 7:7–12: the fourth beast with ten horns, the little horn, and the judgment before the Ancient of Days.

Quotation: Dan 7:7–12 (Theodotion). The last words are garbled in the OCR and are translated by the sense of Dan 7:12.

Notes on the original text

Digital text corrected (OCR χ for κ; page number and running head): ἔχθαμβον → ἔκθαμβον; ἐχάθητο → ἐκάθητο; 196 ΙΠΠΟΔΥΤΟΥ → .

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.4 (Bonwetsch GCS 1:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-4). (abbreviation not yet checked)

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4.5Bonwetsch GCS 1:196

Ὅτε μὲν οὖν μετὰ τὴν τῶν Ἑλλήνων βασιλείαν ἑτέρα ἄλλη οὐκ ἐγήγερται βασιλεία, εἰ μὴ ἡ κρατ οὔσα νῦν, ἢ) καὶ συνέστηκεν, καὶ τοῦτο πᾶσι πρόδηλόν ἐστιν. 3ητις ὀδόντας κὲν ἔχει σιδηροῦς διὰ τὸ πάντας δαμάζειν καὶ λεπτύνειν τῇ ἰδίᾳ ἰσχύϊ ὥσπερ ὁ σίδηρος" τὰ δὲ «ἐπίλοιπα τοῖς ποσὶν αὐτοῦ συνεπάτει" διὰ τὸ μὴ καταλείπεσθαι ἑτέραν βασιλείαν ἔτι μετὰ ταύτην. ἀλλ᾽ ἢ ἐξ αὐτῆς ταύτης χέρατα δέκα ἀναφύεσθαι καὶ ἐν μέσῳ αὐτῶν ἕν μικρὸν ἀναβαίνειν καὶ τρία τῶν πρώτων ἐκριζοῦν. δώσπερ γὰρ ἐπὶ τῆς παρδάλεως προεῖπὲν ὁ προφήτης, ὅτι. «τέσσαρες κεφαλαὶ τῷ θηρίφ" ; καὶ ἐγένετο καὶ ἐμερίσθη % βασιλεία ᾿Ἱλεξάνδρου εἰς τέσσαρας ἀρχάς, οὕτω καὶ »ῦν προσδοκᾶν δεῖ. ἕος ἀναβήσεται δέκα χέρατα ἐξ αὐτῆς ταύτης. ὅταν ὃ χρόνος τοῦ θηρίου πληροθῇ καὶ τὸ μικρὸν χέρας, ὅπερ ἐστὶν ὃ ἀντίχριστος, ἐν αὐτοῖς αἰφνιδίως ἀναφανῇ, καὶ ἢ δικαιοσύνη υ)] ἐκ τῆς γῆς ἐξαρθῆ. καὶ ὁ πᾶς κόσμος εἰς συντέλειαν τότε παρῇ. τῶστε οὔτε προλαμβάνειν ἡμᾶς δεῖ τὴν TOT θεοῦ βουλήν, ἀλλὰ μακροθυμεῖν καὶ δέεσθαι, ἵνα μὴ εἰς τοιούτου: χρόνους ἐμπέσωμεν, οὔτε μὴν ἀπιστεῖν, ὡς μὴ μέλλοντα ταῦτα γίνεσθαι. Sel γὰρ τὰ πρῶτα, ὅσα προεῖπον οἱ προφῆται, οὐκ ἐγένοντο, μηδὲ ταῦτα προσδόκα' εἰ δὲ ἐκεῖνα ἐγένοντο κατὰ καιροὺς ἰδίους καθὼς προείρηται, πάντως καὶ ταῦτα [οὐ γενήσεται" εἰ δὲ ἐκεῖνα ἐγένοντο πάντως ].. τελεσθήσονται. TO γὰρ λέγειν τινάς" καὶ «πότε ταῦτα ἔσται"; ἀπίστων ἐστὶν ἀνθρώπων οὐ πιστευόντων᾽ τὸ δὲ προγινώσκειν τὰ ἐσόμενα [καὶ πιστεύειν), ὅτε οὔτῶς ἔσται, μακαρίου ἐστὶν ἀνδρός, εἰδότος καὶ σιωπῶντος, ἵνα μὴ ποτὲ πολλὰ λαλῶν κινδυνεύσῃ.

Hote men oun meta tēn tōn Hellēnōn basileian hetera allē ouk egēgertai basileia, ei mē hē krat ousa nyn, ē) kai synestēken, kai touto pasi prodēlon estin. 3ētis odontas ken echei sidērous dia to pantas damazein kai leptynein tę̄ idią ischyï hōsper ho sidēros" ta de «epiloipa tois posin autou synepatei" dia to mē kataleipesthai heteran basileian eti meta tautēn. all᾽ ē ex autēs tautēs cherata deka anaphyesthai kai en mesǭ autōn hen mikron anabainein kai tria tōn prōtōn ekrizoun. dōsper gar epi tēs pardaleōs proeipen ho prophētēs, hoti. «tessares kephalai tǭ thēriph" ? kai egeneto kai emeristhē % basileia ᾿Hilexandrou eis tessaras archas, houtō kai »yn prosdokan dei. heos anabēsetai deka cherata ex autēs tautēs. hotan ho chronos tou thēriou plērothę̄ kai to mikron cheras, hoper estin ho antichristos, en autois aiphnidiōs anaphanę̄, kai ē dikaiosynē y)] ek tēs gēs exarthē. kai ho pas kosmos eis synteleian tote parę̄. tōste oute prolambanein hēmas dei tēn TOT theou boulēn, alla makrothymein kai deesthai, hina mē eis toioutou: chronous empesōmen, oute mēn apistein, hōs mē mellonta tauta ginesthai. Sel gar ta prōta, hosa proeipon hoi prophētai, ouk egenonto, mēde tauta prosdoka' ei de ekeina egenonto kata kairous idious kathōs proeirētai, pantōs kai tauta [ou genēsetai" ei de ekeina egenonto pantōs ].. telesthēsontai. TO gar legein tinas" kai «pote tauta estai"? apistōn estin anthrōpōn ou pisteuontōn᾽ to de proginōskein ta esomena [kai pisteuein), hote outōs estai, makariou estin andros, eidotos kai siōpōntos, hina mē pote polla lalōn kindyneusę̄.

That after the kingdom of the Greeks no other kingdom has arisen except the one that now rules, which (also) stands firm, is plain to all. It has teeth of iron because it subdues and grinds all by its own strength, as iron does; and 'it trampled the rest with its feet', because no other kingdom will be left after it, but from this very kingdom ten horns will spring up, and in their midst one small horn will come up and uproot three of the first. For just as the prophet foretold of the leopard that 'the beast had four heads', and it happened, and Alexander's kingdom was divided into four realms, so now too we must expect that ten horns will come up from this very kingdom, when the time of the beast is fulfilled and the small horn, which is the Antichrist, suddenly appears among them, and righteousness is taken away from the earth, and the whole world then comes to its consummation. So we must neither anticipate God's counsel, but be patient and pray that we may not fall into such times, nor yet disbelieve, as though these things were not going to happen. For if the first things that the prophets foretold did not happen, do not expect these either; but if those happened in their own times, as was foretold, these too will certainly be accomplished. For to say, 'And when will these things be?' belongs to unbelieving men who do not believe; but to know beforehand what will be, (and to believe) that it will be so, belongs to a blessed man, who knows and keeps silent, lest by speaking much he come into danger.

Dan 7:7 (allusion, high confidence) · Dan 7:8 (allusion, high confidence) · Dan 7:6 (quotation, high confidence) · Matt 24:3 (echo, low confidence)

Notes and citation

Summary: The fourth beast is Rome, from which ten horns and then the Antichrist will arise; believers should neither try to fix the time nor doubt that it will come.

Allusions: Dan 7:7–8; Dan 7:6. Bonwetsch prints in square brackets a repeated clause ('will not happen; but if those happened, certainly'), a copying error; following his brackets as deletions, it is omitted. A long block of Bonwetsch's apparatus that leaked into the text is removed by a logged correction. The passage on not fixing the time of the end is the author's; translated as written.

Notes on the original text

Digital text corrected (OCR slip; leaked apparatus and OCR noise; manuscript folio number in text): δαμέζειν → δαμάζειν; ἀντίχοιστος → ἀντίχριστος; ἐγέ- 88: νοντο → ἐγένοντο; Mai 5. 202 f. (47). Lemma ἱππολύτου οΨΡι, ἱππόλυτος μάρτες V? Ὅτι μὲν --μὴ] Τὸ δὲ τέταρτον θηρίον τὸ φοβερὸν καὶ ἀνόμοιον ἡ τῶν ῥωμαίων ἐστὶν βασιfolgt nach ἐγή7. in ΟΥ̓́ 3 2 βασιλεῖα ἃ: - Ρι [7 ἢ μὴ Β1 ἢ #9. AV1V?2P!: γῦν κρατ. ἢ 2P1, γέστηκε Ο, ἕστηκε Mai: «- 5 zal τοῦτο AC: - ΒΒ] 8 ἑὰς ὁδ. M Ἵ σε ας A μὲν «-- 8] σιδηροὺς AB VIP! 4 πάντα ? Mend: πάντας Oder πάντα S καὶ --- ἰσχύϊ < M λεπτύνην Β ἐσχὺϊ Β: ἐσχύει V 2] ὥσπερ γε Ο: χαθάπερ V1V?PL, ὃν τρόπον M ὁ --Β [5 τὰ δὲ) τὸ δὲ εἰπεῖν ὅτι τὰ M ἐπίλιπα B πωσὶν A αὐτοῦ «- CSM ᾿ συνέπάτει A: συνεπάτη M καταλείπειν M 6 ἑτέραν A ἔτι μ. αὐτί δπίσω αὐτῆς M μετὰ ταὐζηνὶ ΒΟ: μετάυτὴν A: μεθ᾽ ἑαυτὴν σ΄. 6. sch. S ἀλλ᾽ bis Ende Cap. 7 <M ἀλλς Ο] H<AC ἐξ αὐτ. ταύτ.] „nach ihm“ S αὐτῆς A, αὑτῆς B ταύτης < V1V?2P1 irn κέρ. A 7 δέκα] μέλλοντα + S ἀναφύεσθαι) es endet Ὁ] ὃ») ἔν παρδάλ.] παρόδον B, παρδάλου O 9..ες κεφαλ in Rasur in O x. γὰρ ἐγέν. P2 10 (ἐμερ)έσθη 4 βασιλεί(α) unleserlich in A ἀρχὰς B οὕτως A 11 πρὸσδο“ἄν δη A, προσδοχῶν δῆ 9: προσδοχεῖν δεῖ V? ἕως CMend: ὡς ABS αὐτῆς av A 12 ὅπερ — αὐτοῖς < Β' ὅπέρ ἐστιν Δ ἀντίχριστὸς PP? 18 ἐν --- αἰφνιδ, «- P? ] αὐτ.} viell. ἀνθρώποις Mend ἐφνιδίως ABV?: αἰφνίδιος OMai ἀναφρανῆσ A ἡ ἐκ A 14 ἐρθῇ C, ἐξανθῆ A τότε < US ὥσται A ὥστε --- ἀλλὰ frei übers. von S οὔτε! οὐ C προσλαμβάνειν 8 ἡμᾶς < A det] δὴ Δ, δῆ B 16 δέεσθαι] BV1V2P!, δεῆσθαι 0, δεῖσθαι P?Mai: εὔχεσθαι A: αὐτοῦ + S οὔτε A 17 μέλλοντα] μάλλοι B ταῦτα <C γενέσθαι B Εἰ A vgl. ob. 8. 146, 14 πρώτα A πρὸεῖπων A, προεῖπων Β. ΜΕΊΩΝ > " - , x x ’ → .

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.5 (Bonwetsch GCS 1:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-5). (abbreviation not yet checked)

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4.6Bonwetsch GCS 1:198

Ὅτι δὲ ἀληθῆ ἐστε ταῦτα καὶ πρόδηλα τοῖς τοῦ θεοῦ δούλοις 7 γένηται, ἐπιδείξωμεν καὶ ἑτέρως. Ἰοὐδὲν γὰρ ὅλως φείδεται ἡ γραφή, οὐδὲ τὸ πνεῦμα τὸ ἅγιον πλανᾷ τοὺς δούλους αὐτοῦ τοὺς προφήτας, δι᾿ ὧν εὐηρέστησεν τὴν βουλὴν τοῦ θεοῦ καταγγεῖλαι τοῖς ἀνθρώποις, ἵνα βλέποντες ταῦτα γινόμενα μὴ σφαλλώμεθα, μηδὲ ce ξένα ταῦτα θεωροῦντες ταρασσώμεθα. θάλλως γὰρ N συντέλεια τῷ κόσμῳ τούτῳ ἐπελθεῖν οὐ δύναται, εἰ μὴ οὕτως. ὥσπερ γὰρ ἐπὶ Σοδόμων. ἡνίκα ἐπληρώθη αὐτῶν τὰ παραπτώματα, εὐθέως τὸ πῦρ κατῆλθεν ἐπ᾿ αὐτοὺς καὶ ἀπώλοντο. οἴτοως καὶ νῦν ἔσται ἡνίκα πληθυνθὴ ἡ ἀνομία ἐν τῷ κόσμῳ καὶ διαμερισθῇ τὸ νῦν σιδηροῦν θηρίον εἰς τὰ δέκα κέρατα καὶ γένωνται ἀκαταστασίαι καὶ ἀσυμφωνίαι ἄλλον ἀλλαχῇ διασπώντων τὸ βασίλειον, «τότε ἥξει" ἐπ᾿ αὐτοὺς „TO τέλος".

Hoti de alēthē este tauta kai prodēla tois tou theou doulois 7 genētai, epideixōmen kai heterōs. Iouden gar holōs pheidetai hē graphē, oude to pneuma to hagion planą tous doulous autou tous prophētas, di᾿ hōn euērestēsen tēn boulēn tou theou katangeilai tois anthrōpois, hina blepontes tauta ginomena mē sphallōmetha, mēde ce xena tauta theōrountes tarassōmetha. thallōs gar N synteleia tǭ kosmǭ toutǭ epelthein ou dynatai, ei mē houtōs. hōsper gar epi Sodomōn. hēnika eplērōthē autōn ta paraptōmata, eutheōs to pyr katēlthen ep᾿ autous kai apōlonto. oitoōs kai nyn estai hēnika plēthynthē hē anomia en tǭ kosmǭ kai diameristhę̄ to nyn sidēroun thērion eis ta deka kerata kai genōntai akatastasiai kai asymphōniai allon allachę̄ diaspōntōn to basileion, «tote hēxei" ep᾿ autous „TO telos".

That these things are true and will become plain to the servants of God when they happen, let us show in another way as well. For Scripture spares nothing at all, nor does the Holy Spirit deceive his servants the prophets, through whom he was pleased to proclaim the counsel of God to men, so that, seeing these things happen, we may not be led astray, nor be troubled as though we were seeing something strange. For the consummation cannot come upon this world otherwise than so. For just as in the case of Sodom, when their transgressions had been filled up, at once the fire came down upon them and they perished, so it will be now too: when lawlessness has multiplied in the world, and the present iron beast has been divided into the ten horns, and there are disorders and discords, each tearing the kingdom apart in a different direction, 'then the end will come' upon them.

Gen 19:24 (allusion, high confidence) · Matt 24:12 (allusion, high confidence) · Matt 24:14 (quotation, high confidence) · Dan 7:7 (allusion, high confidence)

Notes and citation

Summary: As fire fell on Sodom when its sins were complete, so the end will come when lawlessness has multiplied and the iron empire has split into ten horns.

Allusions and quotations: Gen 19:24; Matt 24:12, 14; Dan 7:7.

Notes on the original text

Digital text corrected (OCR slip; page number and running head): θουλὴν → βουλὴν; ὁέχα → δέκα; 200 ἹΠΠΟΛΥΤΟΥ → .

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.6 (Bonwetsch GCS 1:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-6). (abbreviation not yet checked)

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4.7Bonwetsch GCS 1:200

Ἐπεὶ ουν φθάσαντες καὶ ἐν ἑτέρῳ λόγῳ περὶ τούτων ἀποδεδώκαμεν τὸν λόγον, τήν TE τοῦ ἀντιχρίστου παρουσίαν καὶ τὸ τούτου γένος. καὶ πόθεν. καὶ πῶς σαρὲ σται ὁ πλάνος, καὶ τὴν πρᾶξιν αὐτοῦ οὐκ ἐσεωσήσαμεν, ὅμως καὶ νῦν δι ὀλίγων ἐπιμνησθήσομαι, ἵνα κατὰ πάντα ἑδραίως ἑστὼς ὁ ἄνθρωπος καὶ ἐν μηδενὶ θαμβαίνων τῷ γοὶ ἐξ ὁλης καρδίας τῷ den πιστεῦσαι δυνηθῇ. λέγει γὰρ ὁ μακάριος “Ἰανιὴλ᾽ ἐπιλύων τὸ ὅραμα τῷ Ναβουχοδονόσορ. λέγω δὴ τὸ τῆς εἰκόγος. ἧς τὴν κεφαλὴν [γὰρ ταύτης] χρυσὸν εἶναι ἀπεφήνατο, ἔπειτα χεῖρας καὶ βραχίονας καὶ στῆθος ἄργυρον, εἶτα κοιλίαν καὶ μηροὺς χαλκόν, ἔπειτα κνήμας σίδηρον, (εἶτα πόδας μέρος μέν τι) σίδηρον καὶ; μέρος δέ τι ὄστρακον, ἵνα ἐν τούτῳ ἄπο δείξῃ, ὅπερ νῦν ἐν τῷ αὑτοῦ ὁράματι διὰ τῶν θηρίων διηγήσατο" ὼς τὸν μὲν χρυσὸν eiraı τὴν» τῶν Βαβυλωνίων βασιλείαν, ἥτις ἣν % λέαινα, τὸν δὲ ἄργυρον τὴν τῶν Περσῶν, rue ἦν ἡ ἄρκος, εἶτα τὸν χαλκὸν τὴν τῶν λληνῶν, ὧν ἦρξεν ὁ ᾿Αλέξανδρος ὁ διακεδών, ἵνα δείξῃ τὴν πάρδαλιν. ἱμετὰ ταῦτα λέγει Zr Huas σιδηρᾶς, ἵνα τὸ θηρίον τὸ ἔκθαμβον καὶ φοβερὸν» > —Ö τὸ ἔχον τοὺς ὀδόντας σιδηροῦς. ὅπερ ἐστὶν οἱ νῦν κρατοῦντες Ρωμαῖοι, ἰσχυροὶ ὄντες ὡς ὁ σίδηρος. ὑμετὰ γοῦν τὰς KV ἡμας τῆς εἰκόνος τὰς σιδηρᾶς τί περιλείπεται, εἰ μὴ οἱ πόδες, ἐν οἷς εἰσι" δέκα δάκτυλοι καὶ οὗτοι ἀναμεμιγμένοι ὀστράκῳ καὶ σιδήρο)᾽ ἵρα διὰ μὲν τῶν δέκα δακτύλων σημανθῇ τὰ δέκα κέρατα, διὰ δὲ TOT ὀστράκου καὶ τοῦ σιδήρου ἡ τούτων ἀσυμφωνία, ὡς συμμιγεῖς μὲν ἔσονται ἐν “σπέρμασιν ἀνθρώπων, οὐκ ἔσονται δὲ κολλώμενοι οὗτος μετὰ τούτου; ῥκαθάπερ γὰρ 0 σίδηρος οὐχ ἀναμίγνυται μετὰ τοῦ ὀστράκου, οὕτως οὐδὲ τότε οἱ ἄνθρωποι ἀλλήλοις ὁμονοεῖν δυνήσονται, ἄλλων ἀλλαχῇ ἀτάκτως φερομένων, καὶ ξαυτοῖς TC βασίλειον κατὰ ἔθνη διαιρουμένων.

Epei oun phthasantes kai en heterǭ logǭ peri toutōn apodedōkamen ton logon, tēn TE tou antichristou parousian kai to toutou genos. kai pothen. kai pōs sare stai ho planos, kai tēn praxin autou ouk eseōsēsamen, homōs kai nyn di oligōn epimnēsthēsomai, hina kata panta hedraiōs hestōs ho anthrōpos kai en mēdeni thambainōn tǭ goi ex holēs kardias tǭ den pisteusai dynēthę̄. legei gar ho makarios “Ianiēl᾽ epilyōn to horama tǭ Nabouchodonosor. legō dē to tēs eikogos. hēs tēn kephalēn [gar tautēs] chryson einai apephēnato, epeita cheiras kai brachionas kai stēthos argyron, eita koilian kai mērous chalkon, epeita knēmas sidēron, (eita podas meros men ti) sidēron kai? meros de ti ostrakon, hina en toutǭ apo deixę̄, hoper nyn en tǭ hautou horamati dia tōn thēriōn diēgēsato" ōs ton men chryson eiraı tēn» tōn Babylōniōn basileian, hētis hēn % leaina, ton de argyron tēn tōn Persōn, rue ēn hē arkos, eita ton chalkon tēn tōn llēnōn, hōn ērxen ho ᾿Alexandros ho diakedōn, hina deixę̄ tēn pardalin. himeta tauta legei Zr Huas sidēras, hina to thērion to ekthambon kai phoberon» > —O to echon tous odontas sidērous. hoper estin hoi nyn kratountes Rōmaioi, ischyroi ontes hōs ho sidēros. hymeta goun tas KV hēmas tēs eikonos tas sidēras ti perileipetai, ei mē hoi podes, en hois eisi" deka daktyloi kai houtoi anamemigmenoi ostrakǭ kai sidēro)᾽ hira dia men tōn deka daktylōn sēmanthę̄ ta deka kerata, dia de TOT ostrakou kai tou sidērou hē toutōn asymphōnia, hōs symmigeis men esontai en “spermasin anthrōpōn, ouk esontai de kollōmenoi houtos meta toutou? rhkathaper gar 0 sidēros ouch anamignytai meta tou ostrakou, houtōs oude tote hoi anthrōpoi allēlois homonoein dynēsontai, allōn allachę̄ ataktōs pheromenōn, kai xautois TC basileion kata ethnē diairoumenōn.

Since in another treatise too we have already given an account of these things, and did not keep silent about the coming of the Antichrist and his race, and whence and how the deceiver will come, and his deeds, I will nevertheless recall them briefly now as well, so that man, standing firm in all things and in no way bewildered in mind, may be able to believe God with his whole heart. For the blessed Daniel says, in explaining the vision to Nebuchadnezzar (I mean that of the image), that its head was gold; then the hands, arms and breast silver; then the belly and thighs bronze; then the legs iron; (then the feet) partly iron and partly clay: to show in this what he now related in his own vision through the beasts. The gold is the kingdom of the Babylonians, which was the lioness; the silver that of the Persians, which was the bear; then the bronze that of the Greeks, over whom Alexander the Macedonian ruled, to show the leopard. After these he speaks of iron legs, to show the astonishing and terrible beast that has iron teeth, which is the Romans who now rule, being strong as iron. After the iron legs of the image, then, what is left but the feet, on which there are ten toes, and these mixed with clay and iron? So that through the ten toes the ten horns may be signified, and through the clay and the iron their discord: they will be mingled in the seed of men, but will not cleave one to another. For just as iron does not mix with clay, so then too men will not be able to agree with one another, carried off in disorder this way and that, and dividing the kingdom among themselves by nations.

Dan 2:32 (allusion, high confidence) · Dan 2:33 (allusion, high confidence) · Dan 2:43 (quotation, high confidence) · Dan 7:7 (allusion, high confidence)

Notes and citation

Summary: Recalling his treatise On the Antichrist, Hippolytus matches the metals of the image to the four beasts: Babylon, Persia, Greece, Rome, and the ten toes to the ten divided kingdoms.

The 'other treatise' is Hippolytus's own On Christ and the Antichrist. Allusions and quotations: Dan 2:32–33, 41–43; Dan 7:4–7.

Notes on the original text

Digital text corrected (OCR slips): ἐπιλύων τὸ ὕραμα τῷ Δαβουχοδονόσορ → ἐπιλύων τὸ ὅραμα τῷ Ναβουχοδονόσορ; κολλοόμεγοι → κολλώμενοι.

Extrabiblical texts: Hippolytus, Antichr. (Treatise on Christ and Antichrist; allusion)

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.7 (Bonwetsch GCS 1:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-7). (abbreviation not yet checked)

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4.8Bonwetsch GCS 1:202

᾿4λλ᾽ ἐπεὶ ἡ χάρις τοῦ θεοῦ πλουσίως ἐκδιδάσκει τοὺς ἐπ᾿ αὐτῷ ἠλπικότας καὶ [τοὺς] τούτου τοῦ κόσμου καταπεφρονηκότας, οὐδὲ τοῦτο παραλείψομεν, τίνι λόγῳ ὁ μακάριος προφήτης πάσας μὲν τὰς βασιλείας τὰς ἔμπροσθεν γενομένας ὠνόμασεν θηρίοις ταύτας ὁμοιώσας, τὴν δὲ νῦν ἐνεστῶσαν βασιλείαν οὐκ ἐξεῖπεν, ποταπὸν εἴη τὸ θηρίον. ἐρῶ δὲ (περὶ αὐτοῦ σαφέστερον ἵνα μᾶλλον γνοηθῇ τὸ λεγόμενον. εἰπὼν γὰρ τὴν τῶν Βαβυλωνίων βασιλείαν λέαιναν εἶναι καὶ τὴν τῶν Περσῶν ἄρχον καὶ τὴν τῶν Ἑλλήνων πάρδαλιν, διατί τὴν τῶν Ῥωμαίων οὐκ εἶπεν τὸ τί ἢν τὸ θηρίον, ἀλλά φησιν φοβερὸν καὶ ἔκθαμβον περισσῶς, οἱ ὀδόντες αὐτοῦ σιδηροῖ καὶ οἱ ονυχες αὐτοῦ χαλκοῖ"; θνόησον, ὦ ἄνθρωπε, καὶ δόξασον τὸν κύριον. ἐπειδὴ γὰρ οἱ Βαβυλώνιοι ἕν ἔθνος ὑπῆρχον, αὐτοὶ δὲ τοῖς τότε καιροῖς ἐδόκουν πάντων κυριεύειν, δικαίως λέαιναν αὐτοὺς ὠνόμασεν, ὡς ζῷον μονοειδές. δὸμοίως δὲ καὶ οἱ Πέρσαι ἕν ‚a > \ ς \ \ ᾿ ς» a \ - . δὴ 2 ἔθγος ἐστὶν ῥυπαρὸν μὲν πλὴν ομογλωσσον᾽ διὰ τοῦτο καὶ ἀρκῳ αὖSC 7 SE πον 7 ἔπερν ΣΌΝ τοὺς ὡμοίωσεν. δωσαύτοως καὶ τοὺς λληνας πάρδαλιν εἶπεν" οἱ γὰρ πάντες Ἕλληνες ὑπῆρχον. Ἰνυνὶ δὲ τὸ νῦν κρατοῦν θηρίον οὐκ ἔστιν ἕν ἔθνος, ἀλλ᾽ ἐκ πασῶν τῶν γλωσσῶν καὶ ἐκ παντὸς γένους ἀνθρώπων συνάγει ἑαυτῷ καὶ παρασχευάζει δύναμιν εἰς παράταξιν ποϊλέμου, οἱ πάντες μὲν Ῥωμαῖοι καλούμενοι, μὴ ὄντες δὲ [οἷ πάντες ἐκ μιᾶς χώρας. θὥστε καλῶς € προφήτης καταπλαγεὶς καὶ προορῶν τὸ μέλλον οὐκ ὠνόμασεν ποταπὸν τὸ θηρίον, ἀλλ᾽ ἐθαύμασεν λέγων. νμἔφριξεν τὸ πνεῦμά μου ἐν τῇ ἕξει μου, ἐγὼ Δανιὴλ καὶ αἵ ὁράσεις τῆς κεφαλῆς μου συνετάρασσον με. καὶ προσῆλθον &yl τῶν ἑστηκότῶν καὶ τὴν ἀκρίβειαν ἐζήτουν παρ᾽ αὐτοῦ περὶ πάντων τούτων. καὶ εἶπέν μοι τὴν ἀχρίβειαν, καὶ τὴν σύγκρισιν τῶν λόγων ἐγνώρισέν MOL“. τίνες οὖν ἦσαν οἱ ἑστηκότες ἀλλ᾽ ἢ οἱ ἄγγελοι οἱ πρὸ προσώπου τῆς δόξης τοῦ κυρίου ἑστῶτες καὶ τὴν ἀδιάλειπτον λειτουργίαν τούτῳ ἑτοιμάζοντες, ὑπηρέται ἀεὶ πρὸς τὰ κελευόμενα γινόμενοι;

᾿4ll᾽ epei hē charis tou theou plousiōs ekdidaskei tous ep᾿ autǭ ēlpikotas kai [tous] toutou tou kosmou katapephronēkotas, oude touto paraleipsomen, tini logǭ ho makarios prophētēs pasas men tas basileias tas emprosthen genomenas ōnomasen thēriois tautas homoiōsas, tēn de nyn enestōsan basileian ouk exeipen, potapon eiē to thērion. erō de (peri autou saphesteron hina mallon gnoēthę̄ to legomenon. eipōn gar tēn tōn Babylōniōn basileian leainan einai kai tēn tōn Persōn archon kai tēn tōn Hellēnōn pardalin, diati tēn tōn Rhōmaiōn ouk eipen to ti ēn to thērion, alla phēsin phoberon kai ekthambon perissōs, hoi odontes autou sidēroi kai hoi onyches autou chalkoi"? thnoēson, ō anthrōpe, kai doxason ton kyrion. epeidē gar hoi Babylōnioi hen ethnos hypērchon, autoi de tois tote kairois edokoun pantōn kyrieuein, dikaiōs leainan autous ōnomasen, hōs zǭon monoeides. domoiōs de kai hoi Persai hen ‚a > \ s \ \ ᾿ s» a \ - . dē 2 ethgos estin rhyparon men plēn omoglōsson᾽ dia touto kai arkǭ auSC 7 SE pon 7 epern SON tous hōmoiōsen. dōsautoōs kai tous llēnas pardalin eipen" hoi gar pantes Hellēnes hypērchon. Inyni de to nyn kratoun thērion ouk estin hen ethnos, all᾽ ek pasōn tōn glōssōn kai ek pantos genous anthrōpōn synagei heautǭ kai parascheuazei dynamin eis parataxin poïlemou, hoi pantes men Rhōmaioi kaloumenoi, mē ontes de [hoi pantes ek mias chōras. thōste kalōs € prophētēs kataplageis kai proorōn to mellon ouk ōnomasen potapon to thērion, all᾽ ethaumasen legōn. nmephrixen to pneuma mou en tę̄ hexei mou, egō Daniēl kai hai horaseis tēs kephalēs mou synetarasson me. kai prosēlthon &yl tōn hestēkotōn kai tēn akribeian ezētoun par᾽ autou peri pantōn toutōn. kai eipen moi tēn achribeian, kai tēn synkrisin tōn logōn egnōrisen MOL“. tines oun ēsan hoi hestēkotes all᾽ ē hoi angeloi hoi pro prosōpou tēs doxēs tou kyriou hestōtes kai tēn adialeipton leitourgian toutǭ hetoimazontes, hypēretai aei pros ta keleuomena ginomenoi?

But since the grace of God richly teaches those who have hoped in him and have despised this world, we will not pass over this either: for what reason the blessed prophet named all the kingdoms that came before, likening them to beasts, but did not say of the kingdom now present what kind of beast it is. I will speak (about it) more plainly, so that what is said may be better understood. Having said that the kingdom of the Babylonians was a lioness, that of the Persians a bear, and that of the Greeks a leopard, why did he not say what beast that of the Romans was, but says, 'terrible and exceedingly astonishing; its teeth of iron and its claws of bronze'? Consider, man, and glorify the Lord. Since the Babylonians were one nation, and in those times seemed to rule over all, he rightly named them a lioness, as an animal of a single kind. Likewise the Persians are one nation, filthy, but of one tongue; therefore he likened them to a bear. In the same way he called the Greeks a leopard; for they were all Greeks. But now the beast that rules is not one nation; it gathers to itself from all tongues and from every race of men, and prepares a force for battle, all of them called Romans, but not all from one country. So the prophet, rightly astounded and foreseeing the future, did not name what kind of beast it was, but marvelled, saying: 'My spirit shuddered within me, I, Daniel, and the visions of my head troubled me. And I went to one of those who stood by and asked him the truth concerning all this; and he told me the truth and made known to me the interpretation of the words.' Who, then, were those who stood by but the angels who stand before the face of the glory of the Lord, preparing unceasing service for him, ministers always ready for what is commanded?

Dan 7:7 (quotation, high confidence) · Dan 7:19 (quotation, high confidence) · Dan 7:15 (quotation, high confidence) · Dan 7:16 (quotation, high confidence)

Notes and citation

Summary: Daniel named the beasts of Babylon, Persia and Greece because each was one nation, but left the fourth unnamed because Rome gathers its armies from every nation.

Quotations: Dan 7:7, 19; Dan 7:15–16 (Theodotion). A page number and running head are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR slip; OCR χ for κ; page number and running head inside a word; running head and page number): πά204 ΠΠΟΜΛΔΥΤΟῪ σας → πάσας; καταπεφρονηκχότας → καταπεφρονηκότας; ΕΙΣ ΤΟΝ ΔΑΝΙΗΔ IV, 8. 905 → ; ἀχρίβειαν ἐζήτουν → ἀκρίβειαν ἐζήτουν.

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.8 (Bonwetsch GCS 1:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-8). (abbreviation not yet checked)

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4.9Bonwetsch GCS 1:206

᾿4λλ᾽ ἐπεὶ ὑπέπεσέν τι νόημα ἐν καρδίᾳ, οὐ καταλείψομεν αὐτὸ ἀδιήγητον, δυνάμενον ὠφελῆσαι ψυχήν. Ἠκειδὴ γὰρ ἐν τῷ τεσσαρακοστῷ δευτέρῳ ἔτει ἐπὶ -Ἰὑγούστου Καίσαρος γεγέννηται ὁ κύριος, ἀφ᾽ οὗπερ ἤκμασεν τὸ τῶν Ῥωμαίων βασίλειον, διὰ δὲ τῶν ἀποστόλων ὃ κύριος προσεκαλέσατο πάντα τὰ ἔθνη καὶ πάσας τὰς γλώσσας καὶ ἐποίησεν ἔθνος πιστῶν χριστιανῶν τὸ κί ριον» καὶ (χαινὸν ὀνομα" ἐν καρδίᾳ βασταῖζ όντων, τῷ αὐτῷ τρόπῳ ἀντεμιμήσατο ἡ βασιλεία (ἡ vön) 1 [ἡμῶν] ἥτις κρατεῖ „MAT ἐνέργειαν τοῦ σαταve“, ὁμοίως δὲ καὶ αὕτη ἐκ πάντων τῶν ἐθνῶν συλλέγουσα τοὺς γενναιοτάτους καταρτίζει εἰς πόλεμον, Ῥωμαίους τούτους ἀποκαλοῦσα. ὑκαὶ διὰ τοῦτο καὶ πρώτη ἀπογραφὴ ἐγένετο ἐπὶ Αὐγούστου. ἡνίκα ὁ κύριος ἐν βηθλεὲμ EyYevPYON, ἵνα οἱ τοῦ χόσμου τούτου AV> , » > U > πω Ο - x - θοώποι ἐπιγείς» θασιλεῖ ἀπογραφόμενοι ᾿βωκπαῖοι κληθῶσιν, οἱ δὲ τῷ ἐπουραωνίῳ θασιλεῖ πιστείοντες Χριστιανοὶ ὀγομασθῶσιν, τὸ τρόπαιον τὸ κατὰ τοῦ θανάτου ἐπὶ μετώπῳ βαστάζοντεε.

᾿4ll᾽ epei hypepesen ti noēma en kardią, ou kataleipsomen auto adiēgēton, dynamenon ōphelēsai psychēn. Ēkeidē gar en tǭ tessarakostǭ deuterǭ etei epi -Hiygoustou Kaisaros gegennētai ho kyrios, aph᾽ houper ēkmasen to tōn Rhōmaiōn basileion, dia de tōn apostolōn ho kyrios prosekalesato panta ta ethnē kai pasas tas glōssas kai epoiēsen ethnos pistōn christianōn to ki rion» kai (chainon onoma" en kardią bastaiz ontōn, tǭ autǭ tropǭ antemimēsato hē basileia (hē von) 1 [hēmōn] hētis kratei „MAT energeian tou satave“, homoiōs de kai hautē ek pantōn tōn ethnōn syllegousa tous gennaiotatous katartizei eis polemon, Rhōmaious toutous apokalousa. hykai dia touto kai prōtē apographē egeneto epi Augoustou. hēnika ho kyrios en bēthleem EyYevPYON, hina hoi tou chosmou toutou AV> , » > U > pō O - x - thoōpoi epigeis» thasilei apographomenoi ᾿bōkpaioi klēthōsin, hoi de tǭ epouraōniǭ thasilei pisteiontes Christianoi ogomasthōsin, to tropaion to kata tou thanatou epi metōpǭ bastazontee.

But since a thought has come into my heart, we will not leave it unsaid, as it can benefit the soul. The Lord was born in the forty-second year of Augustus Caesar, from whose time the kingdom of the Romans flourished; and through the apostles the Lord called all nations and all tongues and made a nation of believing Christians, who bear in their heart the Lord's 'new name'. In the same way the kingdom that (now) rules 'according to the working of Satan' imitated this in rivalry: it too gathers the noblest from all nations and equips them for war, calling them Romans. And for this reason too the first census took place under Augustus, when the Lord was born in Bethlehem, so that the men of this world, enrolled for an earthly king, might be called Romans, while those who believe in the heavenly King might be named Christians, bearing on their forehead the trophy against death.

Luke 2:1 (allusion, high confidence) · Luke 2:4 (allusion, high confidence) · Isa 62:2 (allusion, medium confidence) · Rev 2:17 (allusion, medium confidence) · 2 Thess 2:9 (quotation, high confidence)

Notes and citation

Summary: Rome imitates the church: as Christ gathered one people from all nations under the name Christian, Rome gathers men of all nations under the name Roman, a rivalry marked by the census at Christ's birth.

Allusions: Luke 2:1–7; Isa 62:2 and Rev 2:17 ('new name'); 2 Thess 2:9 ('according to the working of Satan'). 'The forty-second year of Augustus' is Hippolytus's dating. 'The trophy against death on the forehead' is the sign of the cross. Bonwetsch's bracketed 'our' after 'now' is omitted as his deletion. The comparison of the empire with Satan's imitation of the church is the author's; translated as written.

Notes on the original text

Digital text corrected (OCR slips; OCR χ for κ; page number, running head and OCR noise): τεσσαραχοστῷ → τεσσαρακοστῷ; ἀποκχαλοῦσα → ἀποκαλοῦσα; 909 ΠΙΠΟΔΥΤΟΥ © tn ς ᾿ 2 m 2 ᾿ς cr ς -“ ᾿ ᾿ u ἡνίχα → ἡνίκα.

Topics: Christology

Cite (SBL): Hippolytus, Comm. Dan. 4.9 (Bonwetsch GCS 1:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-9). (abbreviation not yet checked)

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4.10Bonwetsch GCS 1:208

να δὲ μὴ ἐκτραπῶμεν τῶν προκειμένων, δειχθῇ δὲ τὰ ὑπὸ - , ς > >, N ς > ς - τοῦ προφήτου ἑωραμένα ἀληθῆ καὶ τὰ ὑφ᾽ ἡμῶν χάριτι χυρίου γε’ 3 “- N - Α ς γοημέγαι καὶ εἰρημένα ἀκριβῆ, ἴδωμεν εἰ ἐπιμαρτυρεῖ τοῖς ἡμετέροις λόγοις ὁ ἄγγελος ὁ ἐκδιδάσκων τὸν μακάριον Δανιήλ. λέγει γὰρ OUτως οταῦτα τὰ θηρία τὰ τέσσαρα τέσσαρες βασιλεῖαι ἀναστήσονται ἐπὶ της VHS: αἱ ἀρθήσονται. χαι παραληίβονται τὴν βασιλείαν &YLOL ὑψίστου καὶ καθέξουσιν αὐτὴν ἕως αἰῶνος τῶν αἰώνων". Τάναγκαίως Ovl‘ τῶν γὰρ τριῶν θηρίων TON διαδραμόντωον καὶ μεταστάντων, καθ ἃ ἐπάνω δέδεικται, καὶ τοῦ ἑνὸς ἔτι ἀκμὴν ἐνεστῶτος, ἐὰν καὶ - - ’ \ 7 γ \ ’ τοῦτο μεταρθῇ, παύεται λοιπὸν τὰ ἐπίγεια, ἄρχεται δὲ τὰ ἐπουράνια, - < > - -ς ἵνα τὲ τῶν ἀγίων ἀχατάλυτον καὶ αἰώνιον βασίλειον δειχθῇ καὶ ὁ Ω 4 ν ς > ’ὔ - - > - ’ \ © , a βασιλεὺς ὁ οὐράνιος προφανῶς πᾶσιν ἐπιδειχθῇ, UNKETL διὰ ETEQOU δ τῶ ς 2 »” 5 - λ , δὲ 2 52 Ψ ΞΕ εἴδους ὡς ἕν ὁρει Σινᾶ βλεπόμενος μηδὲ ἐν στύλῳ νεφέλης ἐπὶ κο- »” > ΟῚ ΄ ) \ A ω - ρυφῆς 09002 ἀποκαλυπτόμενος, ἀλλὰ μετὰ δυναμεῶν καὶ στρατιῶν 3 ». , \ \ Ν ” - 2 ἀγγέλων, ἔνσαρκος δὲ θεὸς καὶ ἀνθρώπος, υἱὸς θεοῦ καὶ ἀνθρώπου ἀπ᾽ οὐρανῶν κριτὴς τῷ κόσμῳ παραγινόμενος. δὸς μεταστήσει πάσας τὰς βασιλείας τὰς ἐν τῷ κόσμῳ. τούτῳ καὶ ἀλοήσει καὶ λικμήσει καὶ διασπερεῖ αὐτὰς ὡσεὶ κονιορτὸν «ἀπὸ ἄλωγος θερινῆς" καὶ δώσει τὸ βασίλειον ἁγίοις ὑψίστου", τὸν μὲν ,σἴτον" συνάγων ηεἰς τὴν ἀποθήκην αὐτοῦ, τὸ δὲ ἄχυρον" κατακαίων υπυρὶ ἀσβέστῳ“" ὃς νῦν ὑπὸ τῶν ἀθέων καὶ ἀσεβῶν καταφρονεῖται καὶ ὑπὸ τῶν ἀπίστων βλασφημεῖται μήτε τὰ γεγραμμένα νοούντων, μήτε τίνι παραδέδοται ἡ ἐξουσία τῆς κρίσεως. tel γὰρ καὶ νῦν βραδύνει" πρὸ καιροῦ μὴ θέλων τὴν κρίσιν τῷ κόσμῳ ἐπενεγκεῖν τὸ τοῦ ἰδίου πατρὸς πρόσταγμα ENLTEλῶν, ἀλλ᾽ ἐρχόμενος ἥξει μετὰ τῶν τραυμάτων αὐτοῦ καὶ ,ἀποδώσει ἑκάστῳ" «κατὰ τὰ ἔργα αὐτοῦ“.

na de mē ektrapōmen tōn prokeimenōn, deichthę̄ de ta hypo - , s > >, N s > s - tou prophētou heōramena alēthē kai ta hyph᾽ hēmōn chariti chyriou ge’ 3 “- N - A s goēmegai kai eirēmena akribē, idōmen ei epimartyrei tois hēmeterois logois ho angelos ho ekdidaskōn ton makarion Daniēl. legei gar OUtōs otauta ta thēria ta tessara tessares basileiai anastēsontai epi tēs VHS: hai arthēsontai. chai paralēibontai tēn basileian &YLOL hypsistou kai kathexousin autēn heōs aiōnos tōn aiōnōn". Tanankaiōs Ovl‘ tōn gar triōn thēriōn TON diadramontōon kai metastantōn, kath ha epanō dedeiktai, kai tou henos eti akmēn enestōtos, ean kai - - ’ \ 7 g \ ’ touto metarthę̄, pauetai loipon ta epigeia, archetai de ta epourania, - < > - -s hina te tōn agiōn achatalyton kai aiōnion basileion deichthę̄ kai ho Ō 4 n s > ’y - - > - ’ \ © , a basileus ho ouranios prophanōs pasin epideichthę̄, UNKETL dia ETEQOU d tō s 2 »” 5 - l , de 2 52 Ps XE eidous hōs hen horei Sina blepomenos mēde en stylǭ nephelēs epi ko- »” > OI ΄ ) \ A ō - ryphēs 09002 apokalyptomenos, alla meta dynameōn kai stratiōn 3 ». , \ \ N ” - 2 angelōn, ensarkos de theos kai anthrōpos, huios theou kai anthrōpou ap᾽ ouranōn kritēs tǭ kosmǭ paraginomenos. dos metastēsei pasas tas basileias tas en tǭ kosmǭ. toutǭ kai aloēsei kai likmēsei kai diasperei autas hōsei koniorton «apo alōgos therinēs" kai dōsei to basileion hagiois hypsistou", ton men ,siton" synagōn ēeis tēn apothēkēn autou, to de achyron" katakaiōn ypyri asbestǭ“" hos nyn hypo tōn atheōn kai asebōn kataphroneitai kai hypo tōn apistōn blasphēmeitai mēte ta gegrammena noountōn, mēte tini paradedotai hē exousia tēs kriseōs. tel gar kai nyn bradynei" pro kairou mē thelōn tēn krisin tǭ kosmǭ epenenkein to tou idiou patros prostagma ENLTElōn, all᾽ erchomenos hēxei meta tōn traumatōn autou kai ,apodōsei hekastǭ" «kata ta erga autou“.

But so that we may not turn aside from the matter in hand, and that the things seen by the prophet may be shown to be true, and what we have understood and said by the grace of the Lord to be exact, let us see whether the angel who taught the blessed Daniel bears witness to our words. For he says thus: 'These four beasts are four kingdoms that shall arise on the earth, which shall be taken away; and the saints of the Most High shall receive the kingdom and possess it for ever and ever.' Necessarily so; for when the three beasts have run their course and passed away, as has been shown above, and the one is still in its prime, if this too is removed, earthly things then cease and heavenly things begin, so that the indestructible and eternal kingdom of the saints may be shown, and the heavenly King manifestly revealed to all; no longer seen in another form, as on Mount Sinai, nor revealed in a pillar of cloud on a mountain top, but with powers and armies of angels, God incarnate and man, Son of God and of man, coming from heaven as judge to the world. He will remove all the kingdoms in this world, and will thresh and winnow and scatter them like dust 'from a summer threshing floor', and will give the kingdom 'to the saints of the Most High', gathering 'the wheat into his barn' and burning 'the chaff with unquenchable fire'. He is now despised by the godless and impious and blasphemed by unbelievers, who understand neither what is written nor to whom the authority of judgment has been given. For even if he now delays, not wishing to bring judgment on the world before the time, fulfilling the command of his own Father, yet coming he will come with his wounds and 'will render to each according to his works'.

Dan 7:17 (quotation, high confidence) · Dan 7:18 (quotation, high confidence) · Exod 19:18 (allusion, medium confidence) · Exod 13:21 (allusion, medium confidence) · Dan 2:35 (quotation, high confidence) · Matt 3:12 (quotation, high confidence) · John 5:22 (allusion, medium confidence) · Heb 10:37 (allusion, medium confidence) · Matt 16:27 (quotation, high confidence)

Notes and citation

Summary: On Daniel 7:17–18: when the fourth kingdom is removed, earthly rule ends and Christ, God incarnate, will come from heaven as judge and give the kingdom to the saints.

Quotations and allusions: Dan 7:17–18 (Theodotion); Exod 19:16–20; Exod 13:21; Dan 2:35; Matt 3:12; John 5:22, 27; Heb 10:37 ('coming he will come'); Zech 12:10 / John 20:27 (the wounds); Matt 16:27; Rom 2:6.

Notes on the original text

Digital text corrected (OCR slips; OCR χ for κ; page number and running head; OCR χ for κ): προχειμένων → προκειμένων; ἀποχαλυπτόμενος → ἀποκαλυπτόμενος; ἀνθρώπου 210 ἹΠΠΟΛΥΤΟΥ ἀπ᾽ οὐρανῶν χριτὴς → ἀνθρώπου ἀπ᾽ οὐρανῶν κριτὴς; ἐπεγεγχεῖν → ἐπενεγκεῖν.

Topics: Christology, Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.10 (Bonwetsch GCS 1:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-10). (abbreviation not yet checked)

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4.11Bonwetsch GCS 1:210

Ὅσοι οὖν εὐλαβῶς τῷ θεῷ προσϊέρχεσθε, ἐπίγνωτε τοῦτον, πάλαι ὑπὸ Μωσέως τῷ λαῷ δεδειγμένον καὶ ἐπὶ τῷ ὄρει {πε)φανερωμένον καὶ ὑπὸ τῶν προφητῶν προκεκηρυγμένον καὶ ὑπὸ τοῦ μακαρίου Δανιὴλ ος ἄνθρωπον ἑωραμένον, περὶ οὗ. λέγει [γάρ]" υἐθεώρουν ἐν ὁράματι τῆς νυκτὸς καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος, καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασεν, καὶ προσηνέχθη αὐτῷ. καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία καὶ πάντες οἱ λαοὶ φυλαὶ γλῶσσαι δουλεύσουσιν AUTO ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται". 2xalaıop μὲν ovp [τῶν] ἡμερῶν οὐχ ἕτερον λέγει, ἀλλ᾽ ἢ τὸν τῶν ἁπάντων κύριον καὶ θεὸν καὶ δεσπότην τὸν καὶ αὐτοῦ τοῦ Χριστοῦ πατέρα, τὸν παλαιοῦντα τὰς ἡμέρας, οὐκ αὐτὸν ὑπὸ χρόνων ἢ ἡμερῶν παλαιούμεν ον, περὶ οὗ ἀνωτέρω εἴρηται" οθρόvor ἐτέθησαν καὶ παλαιὸς ἡμερῶν ἐχάθητο καὶ τὸ ἔνδυμα αὐτοῦ οὐσεὶ χιὼν λευκόν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν" ὁ θρόνος αὐτοῦ φλὸξ πυρὸς, οἱ τροχοὶ αὐτοῦ πῦρ φλέγον"! ποταμὸς πυρὸς εἶλκεν ἔμπροσθεν αὐτοῦ" χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ καὶ μύριαι μυριάδες παρειστήχεισαν αὐτῷ᾽ κριτήριον ἐκάθισεν καὶ βίβλοι ἠνεώχθησαν". ὅπρὸς τοῦτον προσηνέχθη 0 υἱὸς τοῦ ἀνθρώπου ὑπὸ νεφέλης βασταζόμενος καὶ ὑπ᾽ ἀρχαγγέλων προσφερόμενος, ἵνα λάβῃ παρ᾽ αὐτοῦ τὴν πᾶσαν ἀρχὴν καὶ ἐξουσίαν καὶ δύναμιν καὶ βασιλείαν, ἵνα πάντες λαοί, φυλαί, γλῶσσαι" δουλεύσωσιν αὐτῷ". "καὶ ἵνα μή τις ὑπολάβῃ ὅτι πρόσκαιρος αὐτοῦ ἢ ἐπίγειος N δυθεῖσα αὐτῷ ὑπὸ τοῦ πατρὸς βασιλεία, λέγει ὁ προφήτης" »ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται, καὶ 7 βασιλεία αὐτοῦ οὐ διαφθαρήσεται". "τῷ οὖν ἰδίῳ υἱῷ ὁ πατὴρ πάντα ὑποτάξας τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ (ἐπὶ τῆς γῆς καὶ" τὰ «ὑποχάτω τῆς γῆς" διὰ πάντων ἐπέδειξεν αὐτὸν πρωτότοκον ἐν πᾶσιν γινόμενον᾽ πρωτότοκον ἐκ θεοῦ, ἵνα δεύτερος μετὰ τὸν πατέρα υἱὸς θεοῦ ὧν ἀποδειχθῇ πρωτότοκον πρὸ ἀγγέλων, ἵνα καὶ ἀγγέλων κύριος φανῇ; πρωτότοκον ἐκ παρθένου, ἵνα τὸν πρωτόπλαστον ᾿Αδὰμ ἐν ξαυτῷ ἀναπλάσσων δειχθῇ᾽ «πρωτότοκον [καὶ] ἐκ νεχρῶν", ἵνα μἀπαρχὴ"“ τῆς ἡμετέρας ἀναστάσεως αὐτὸς γενηθῆ.

Hosoi oun eulabōs tǭ theǭ prosïerchesthe, epignōte touton, palai hypo Mōseōs tǭ laǭ dedeigmenon kai epi tǭ orei {pe)phanerōmenon kai hypo tōn prophētōn prokekērygmenon kai hypo tou makariou Daniēl os anthrōpon heōramenon, peri hou. legei [gar]" yetheōroun en horamati tēs nyktos kai idou meta tōn nephelōn tou ouranou hōs huios anthrōpou erchomenos, kai heōs tou palaiou tōn hēmerōn ephthasen, kai prosēnechthē autǭ. kai autǭ edothē hē archē kai hē timē kai hē basileia kai pantes hoi laoi phylai glōssai douleusousin AUTO hē exousia autou exousia aiōnios, hētis ou pareleusetai, kai hē basileia autou ou diaphtharēsetai". 2xalaıop men ovp [tōn] hēmerōn ouch heteron legei, all᾽ ē ton tōn hapantōn kyrion kai theon kai despotēn ton kai autou tou Christou patera, ton palaiounta tas hēmeras, ouk auton hypo chronōn ē hēmerōn palaioumen on, peri hou anōterō eirētai" othrovor etethēsan kai palaios hēmerōn echathēto kai to endyma autou ousei chiōn leukon, kai hē thrix tēs kephalēs autou hōsei erion katharon" ho thronos autou phlox pyros, hoi trochoi autou pyr phlegon"! potamos pyros eilken emprosthen autou" chiliai chiliades eleitourgoun autǭ kai myriai myriades pareistēcheisan autǭ᾽ kritērion ekathisen kai bibloi ēneōchthēsan". hopros touton prosēnechthē 0 huios tou anthrōpou hypo nephelēs bastazomenos kai hyp᾽ archangelōn prospheromenos, hina labę̄ par᾽ autou tēn pasan archēn kai exousian kai dynamin kai basileian, hina pantes laoi, phylai, glōssai" douleusōsin autǭ". "kai hina mē tis hypolabę̄ hoti proskairos autou ē epigeios N dytheisa autǭ hypo tou patros basileia, legei ho prophētēs" »hē exousia autou exousia aiōnios, hētis ou pareleusetai, kai 7 basileia autou ou diaphtharēsetai". "tǭ oun idiǭ huiǭ ho patēr panta hypotaxas ta en tois ouranois kai ta (epi tēs gēs kai" ta «hypochatō tēs gēs" dia pantōn epedeixen auton prōtotokon en pasin ginomenon᾽ prōtotokon ek theou, hina deuteros meta ton patera huios theou hōn apodeichthę̄ prōtotokon pro angelōn, hina kai angelōn kyrios phanę̄? prōtotokon ek parthenou, hina ton prōtoplaston ᾿Adam en xautǭ anaplassōn deichthę̄᾽ «prōtotokon [kai] ek nechrōn", hina maparchē"“ tēs hēmeteras anastaseōs autos genēthē.

All of you, then, who approach God reverently, recognize him: shown long ago by Moses to the people and (made) manifest on the mountain, proclaimed beforehand by the prophets, and seen by the blessed Daniel as a man, of whom he says: 'I watched in a vision of the night, and behold, one like a son of man coming with the clouds of heaven, and he came to the Ancient of Days and was brought before him. And to him was given the dominion and the honour and the kingdom, and all the peoples, tribes and tongues shall serve him. His authority is an everlasting authority, which shall not pass away, and his kingdom shall not be destroyed.' By 'Ancient of Days' he means no other than the Lord, God and Master of all, who is also the Father of Christ himself, who makes the days grow old, not one who is himself made old by times or days; of whom it was said above: 'Thrones were set, and the Ancient of Days sat, and his garment was white as snow, and the hair of his head like pure wool; his throne was a flame of fire, its wheels burning fire. A river of fire drew along before him; a thousand thousands ministered to him, and ten thousand times ten thousand stood before him. The court sat, and the books were opened.' To him the Son of Man was brought, borne up by a cloud and presented by archangels, so that he might receive from him all dominion, authority, power and kingdom, so that 'all peoples, tribes and tongues' 'should serve him'. And so that no one should suppose that the kingdom given him by the Father is temporary or earthly, the prophet says: 'His authority is an everlasting authority, which shall not pass away, and his kingdom shall not be destroyed.' The Father, then, having subjected to his own Son all things in heaven, (on earth and) 'under the earth', showed through all things that he is the firstborn in all: firstborn from God, so that he might be shown to be Son of God, second after the Father; firstborn before the angels, so that he might appear as Lord of angels too; firstborn from the virgin, so that he might be shown refashioning in himself the first-formed Adam; 'firstborn from the dead', so that he himself might become 'the firstfruits' of our resurrection.

Dan 7:13 (quotation, high confidence) · Dan 7:14 (quotation, high confidence) · Dan 7:9 (quotation, high confidence) · Dan 7:10 (quotation, high confidence) · Phil 2:10 (allusion, high confidence) · Col 1:15 (allusion, high confidence) · Col 1:18 (quotation, high confidence) · 1 Cor 15:20 (quotation, high confidence)

Notes and citation

Summary: On Daniel 7:13–14: the Son of Man receives an everlasting kingdom from the Ancient of Days, the Father; he is firstborn from God, before the angels, from the virgin, and from the dead.

Quotations: Dan 7:13–14, 9–10 (Theodotion); Phil 2:10; Col 1:15, 18; 1 Cor 15:20. 'Second after the Father' (δεύτερος μετὰ τὸν πατέρα) is Hippolytus's phrase for the Son's order of origin; translated as written, with a neutral note. Bonwetsch's bracketed words ('for', 'of the', 'also') are omitted as his deletions.

Notes on the original text

Digital text corrected (OCR noise, page number and running head; OCR slips; OCR χ for κ): νυχτὸς → νυκτὸς; ἐν σι οι 914 ἹΠΠΟΔΥΤΟΥ τοῖς → ἐν τοῖς; πρῶωτότοχον → πρωτότοκον.

Topics: Christology, Trinity, Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.11 (Bonwetsch GCS 1:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-11). (abbreviation not yet checked)

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4.12Bonwetsch GCS 1:214

Ἐπεὶ οὐν τοῦτον πάντες οἱ προφῆται καὶ ἀπόστολοι μαρτυροῦσιν, οἱ δὲ ἄνομοι ἀπειθοῦντες αὐτὸν βλασφημοῦσιν καὶ τὰ λεγόμενα ἐξουθενοῦσιν καὶ τοὺς δούλους αὐτοῦ διώκοντες καταπονοῦσιν, καὶ 06 μηδὲ ἐσόμενα ταῦτα οὐ προσδοκῶσιν, ἴδωμεν ἡμεῖς οἱ τῷ τῆς ἀληθείας λόγῳ πιστεύοντες καὶ ὑπ᾽ αὐτοῦ τοῦ λόγου εἰς τὴν αἰώνιον ζωὴν ὁδηγούμενοι, ὑπὸ δὲ τῶν προφητῶν διδασκόμενοι καὶ ὑπὸ τοῦ πνεύματος φοτιζόμενοι, ἵνα διὰ τῆς χάριτος αὐτοῦ σοφισθέντες ἐπιγνῶμεν τὰ πάλαι μὲν προκεκηρυγμένα κατὰ καιροὺς δὲ συμβάντα καὶ συμβησόμενα᾽ τήν TE κρίσιν τοῦ θεοῦ πρὸ ὀφθαλμῶν ἔχοντες φυλάξωμεν ἑαυτοὺς ἀπὸ παντὸς καχοῦ, ἵνα ἐκφύγωμεν τὸ πῦρ τὸ αἰώνιον καὶ τὴν κόλασιν τὴν ἀκατάπαυστον. 2el γὰρ καὶ νῦν ἐφ᾽ ἡμῶν οὐ συμβαίνει ταῦτα διὰ τὸ μήπω τοὺς χρόνους πεπληρῶσθαι, ἀλλὰ γοῦν εὔχεσθαι δεῖ μηδὲ εὐρεθῆναι ἡμᾶς ἐν τοῖς τοιούτοις καιροῖς, ἐν οἷς ταῦτα συμβήσεται, μήποτε ἀτονήσας τις ἀπὸ τῆς θλίψεως τῆς μεγά ἰλης τῆς ἐπε ἐρχομένης τῷ κόσμῳ ἐκπέσῃ τῆς αἰωνίου ζοῆς. δἐνορῶᾶν γὰρ χρὴ τί λέγει ὃ προφήτης" „a ἐξήτουν ἀκριβῶς περὶ τοῦ θηρίου τοῦ τετάρτου, ὅτι ᾽ν» διαφέρον παρὰ ΐ πᾶν θηρίον, φοβερὸν περισσῶς" οἱ ὀδόντες αὐτοῦ σιδηροῖ καὶ οἱ ὄνυχες αὐτοῦ χαλχοῖ, ἐσθίον καὶ λεπτῦνον, καὶ τὰ ἐπίλοιπα τοῖς ποσὶν αὐτοῦ συνεπάτει" καὶ περὶ τῶν κεράτων αὐτοῦ τῶν δέχα τῶν ἐν τῇ κεφαλῇ αὐτοῦ καὶ τοῦ μικροῦ τοῦ ἀναβάντος καὶ ἐκτινάξαντος ἐκ τῶν προρων τρία. οὐ οἱ ὀφθαλμοὶ καὶ τὸ στόμα λαλοῦν μεγάλα, καὶ ἡ ὅρασις αὐτοῦ ἐγένετο μείζων τῶν λοιπῶν. ἐθεώρουν, καὶ τὸ κέρας ἐκεῖνο ἐποίει πόλεμον μετὰ τῶν ἁγίων καὶ ἴσχυσεν πρὸς αὐτούς, ἕως οὗ ἦλθεν ὁ παλαιὸς τῶν ἡμερῶν καὶ τὸ κρίμα ἔδωκεν ἁγίοις ὑψίστου, καὶ ὁ καιρὸς ἔφθασεν καὶ τὴν βασιλείαν κατέσχον οἱ ἅγιοι". "ἐπεὶ οὐν, καθ ὡς φθάσαντες εἴπαμεν, τὴν τετάρτη» βασιλείαν ταύτη» δηλοῖ, παρ᾽ ἣν» ἑτέρα ἄλλη μείζον [καὶ τοιαύτη] βασιλεία ἐπὶ τῆς γῆς οὐ ἐγήγερται, ἐξ ἣς μέλλει ἀναφύεσθαι δέκα κέρατα, [καὶ] αὐτὴ μερισθήσεται εἰς δέκα διαδήματα καὶ ἐν αὐτοῖς ἕτερον μων» κέρας ἀναβήσεται, ὅπερ ἐστὶν τὸ τοῦ ἀντιχρίστου, καὶ ἐχριζώσει τρία τῶν ἔμσι προσθεν αὐτοῦ, τοῦτ᾽ ἔστιν τοὺς τρεῖς βασιλεῖς ἀνελεῖ Αἰγύπτου, «Ἱιθύων τε καὶ -ἰθιόπωλν, βουλόμενος ἑαυτῷ περιποιεῖσθαι τὴν πᾶσαν βασιλείαν. "ὃς περικρατήσας τῶν λοιπῶν κεράτων ἑπτά, ἄρχεται λοιπὸν ὑπὸ τοῦ ἐν αὐτῷ ἀλλοτρίου καὶ πονηροῦ πνεύματος φυσιωθεὶς πόλεμον ἐγείρειν κατὰ τῶν ἁγίων καὶ πάντας πανταχοῦ διοκει". βουλόμενος ὑπὸ πάντων δοξάζεσθαι καὶ προσκυνεῖσθαι ὡς θεός. ὑχαθὼς καὶ Ἰεζεκιὴλ περὶ αὐτοῦ λέγει: (ἀνθ᾽ ὧν ὑψώθη ἡ καρδία σου καὶ εἶπας" θεός εἰμι yo“, καὶ πάλιν „UN λέγων ἐρεῖς τοῖς ἀναιροῖσίν σε θεός εἰμι ἐγώ, σὺ δὲ εἶ ἄνθρωπος καὶ οὐ θεός". Ἰκαὶ Ἡσαΐας ὁμοίος" „GO δὲ εἶπας ἐν τῇ διανοίᾳ. σου" εἰς τὸν οὐρανὸν ἀναβήσομαι, ἐπάνω ᾿ τῶν νεφελῶν τοῦ οὐρανοῦ στήσω τὸν θρόνον μου, καθιῶ ἐν τῷ ὀρει" τῷ ἁγίῳ, (ἔσομαι ὅμοιος τῷ ὑψίστῳ" - ΧΙΠΠΙ. δὶ μὲν οὖν βούλεταί τις λεπτομερῶς ἐντυχεῖν περὶ αὐτοῦ, ἐν ἑτέρᾳ βίβλῳ σαφέστερον ταῦτα ἐπιδέδεικται, ἵνα μηδὲ ἔκ δευτέρου περὶ αὐτοῦ τὸν λόγον ποιεῖσθαι μέλλωμεν. “νυνὶ δὲ πρὸς τὸ προκείμενον ἐροῦμεν περὶ τοῦ νῦν ἐνεστῶτος θηρίου. “λέγει γὰρ 4αγιὴλ οὕτως" „Aal εἶπέ' μοι ὃ ἄγγελος «τὸ θηρίον τὸ τέταρτον βασιλεία τετάρτη ἔσται ἐν τῇ γῇ, ἥτις ὑπερέξει πάσας τὰς βασιλείας, καὶ καταφάγεται πᾶσαν τὴν γῆν, καὶ συμπατήσει αὐτὴν καὶ κατακόψει. καὶ τὰ δέχα κέρατα αὐτοῦ δέκα βασιλεῖς ἀναστήσονται καὶ ὀπίσω αὐτῶν ἀναβήσεται ἕτερος, ὃς ὑπεροίσει κακοῖς πάντας τοὺς ἔμπροσθεν καὶ λόγους πρὸς τὸν ὕψιστον λαλήσει καὶ τοὺς ἁγίους ὑψφίστου πλανήσει καὶ ὑπονοήσει τοῦ ἀλλοιῶσαι καιροὺς καὶ νόμον, καὶ δοθήσεται ἐν χειρὶ αὐτοῦ ἕως καιροῦ καὶ καιρῶν καὶ ἥμεσυ καιροῦ. καὶ τὸ κριτήριον ἐκάθισεν καὶ τὴν ἀρχὴν μεταστήσουσιν τοῦ ἀφαγίσαι καὶ τοῦ ἀπολέσαι ἕως τέλους, καὶ ἡ βασιλεία καὶ ἡ ἐξουσία καὶ ἢ μεγαλωσύνη [ἡ] τῶν βασιλέων τῶν ὑποκάτω παντὸς τοῦ οὐρανοῦ ἐδόθη ἁγίοις ὑψίστου, καὶ ἡ βασιλεία αὐτοῦ βασιλεία αἰώνιος, καὶ πᾶσαι αἱ ἀρκαὶ αὐτῷ δουλεύσουσιν καὶ ὑπακούσονται. ἕως ὧδε τὸ πέρας τοῦ λόγου“.

Epei oun touton pantes hoi prophētai kai apostoloi martyrousin, hoi de anomoi apeithountes auton blasphēmousin kai ta legomena exouthenousin kai tous doulous autou diōkontes kataponousin, kai 06 mēde esomena tauta ou prosdokōsin, idōmen hēmeis hoi tǭ tēs alētheias logǭ pisteuontes kai hyp᾽ autou tou logou eis tēn aiōnion zōēn hodēgoumenoi, hypo de tōn prophētōn didaskomenoi kai hypo tou pneumatos photizomenoi, hina dia tēs charitos autou sophisthentes epignōmen ta palai men prokekērygmena kata kairous de symbanta kai symbēsomena᾽ tēn TE krisin tou theou pro ophthalmōn echontes phylaxōmen heautous apo pantos kachou, hina ekphygōmen to pyr to aiōnion kai tēn kolasin tēn akatapauston. 2el gar kai nyn eph᾽ hēmōn ou symbainei tauta dia to mēpō tous chronous peplērōsthai, alla goun euchesthai dei mēde eurethēnai hēmas en tois toioutois kairois, en hois tauta symbēsetai, mēpote atonēsas tis apo tēs thlipseōs tēs mega ilēs tēs epe erchomenēs tǭ kosmǭ ekpesę̄ tēs aiōniou zoēs. denorōan gar chrē ti legei ho prophētēs" „a exētoun akribōs peri tou thēriou tou tetartou, hoti ᾽n» diapheron para ï pan thērion, phoberon perissōs" hoi odontes autou sidēroi kai hoi onyches autou chalchoi, esthion kai leptynon, kai ta epiloipa tois posin autou synepatei" kai peri tōn keratōn autou tōn decha tōn en tę̄ kephalę̄ autou kai tou mikrou tou anabantos kai ektinaxantos ek tōn prorōn tria. ou hoi ophthalmoi kai to stoma laloun megala, kai hē horasis autou egeneto meizōn tōn loipōn. etheōroun, kai to keras ekeino epoiei polemon meta tōn hagiōn kai ischysen pros autous, heōs hou ēlthen ho palaios tōn hēmerōn kai to krima edōken hagiois hypsistou, kai ho kairos ephthasen kai tēn basileian kateschon hoi hagioi". "epei oun, kath hōs phthasantes eipamen, tēn tetartē» basileian tautē» dēloi, par᾽ hēn» hetera allē meizon [kai toiautē] basileia epi tēs gēs ou egēgertai, ex hēs mellei anaphyesthai deka kerata, [kai] autē meristhēsetai eis deka diadēmata kai en autois heteron mōn» keras anabēsetai, hoper estin to tou antichristou, kai echrizōsei tria tōn emsi prosthen autou, tout᾽ estin tous treis basileis anelei Aigyptou, «Hiithyōn te kai -ithiopōln, boulomenos heautǭ peripoieisthai tēn pasan basileian. "hos perikratēsas tōn loipōn keratōn hepta, archetai loipon hypo tou en autǭ allotriou kai ponērou pneumatos physiōtheis polemon egeirein kata tōn hagiōn kai pantas pantachou diokei". boulomenos hypo pantōn doxazesthai kai proskyneisthai hōs theos. hychathōs kai Iezekiēl peri autou legei: (anth᾽ hōn hypsōthē hē kardia sou kai eipas" theos eimi yo“, kai palin „UN legōn ereis tois anairoisin se theos eimi egō, sy de ei anthrōpos kai ou theos". Ikai Hēsaïas homoios" „GO de eipas en tę̄ dianoią. sou" eis ton ouranon anabēsomai, epanō ᾿ tōn nephelōn tou ouranou stēsō ton thronon mou, kathiō en tǭ orei" tǭ hagiǭ, (esomai homoios tǭ hypsistǭ" - ChIPPI. di men oun bouletai tis leptomerōs entychein peri autou, en heterą biblǭ saphesteron tauta epidedeiktai, hina mēde ek deuterou peri autou ton logon poieisthai mellōmen. “nyni de pros to prokeimenon eroumen peri tou nyn enestōtos thēriou. “legei gar 4agiēl houtōs" „Aal eipe' moi ho angelos «to thērion to tetarton basileia tetartē estai en tę̄ gę̄, hētis hyperexei pasas tas basileias, kai kataphagetai pasan tēn gēn, kai sympatēsei autēn kai katakopsei. kai ta decha kerata autou deka basileis anastēsontai kai opisō autōn anabēsetai heteros, hos hyperoisei kakois pantas tous emprosthen kai logous pros ton hypsiston lalēsei kai tous hagious hypsphistou planēsei kai hyponoēsei tou alloiōsai kairous kai nomon, kai dothēsetai en cheiri autou heōs kairou kai kairōn kai hēmesy kairou. kai to kritērion ekathisen kai tēn archēn metastēsousin tou aphagisai kai tou apolesai heōs telous, kai hē basileia kai hē exousia kai ē megalōsynē [hē] tōn basileōn tōn hypokatō pantos tou ouranou edothē hagiois hypsistou, kai hē basileia autou basileia aiōnios, kai pasai hai arkai autǭ douleusousin kai hypakousontai. heōs hōde to peras tou logou“.

[12] Since, then, all the prophets and apostles bear witness to him, while the lawless, disobeying him, blaspheme him, set at nought what is said, persecute and oppress his servants, and do not expect these things to come to pass, let us who believe in the Word of truth, who are led by the Word himself into eternal life, taught by the prophets and enlightened by the Spirit, see, so that, made wise by his grace, we may recognize the things proclaimed long ago that have happened and will happen in their seasons; and having the judgment of God before our eyes, let us keep ourselves from all evil, so as to escape the eternal fire and the unceasing punishment. For even if these things are not happening now in our time, because the times are not yet fulfilled, still we must pray not to be found in such times, when these things will happen, lest anyone, weakened by the great tribulation that is coming on the world, should fall away from eternal life. For we must consider what the prophet says: 'And I inquired exactly about the fourth beast, which was different from every beast, exceedingly terrible; its teeth of iron and its claws of bronze, devouring and grinding, and it trampled the rest with its feet; and about its ten horns that were on its head, and about the little one that came up and shook out three of those before it, which had eyes and a mouth speaking great things, and its appearance was greater than the rest. I watched, and that horn made war with the saints and prevailed against them, until the Ancient of Days came and gave judgment to the saints of the Most High, and the time came, and the saints possessed the kingdom.' Since, then, as we have already said, he signifies this fourth kingdom, beside which no other greater kingdom has arisen on the earth, from which ten horns are to spring up, it will be divided into ten diadems; and among them another little horn will come up, which is that of the Antichrist, and will uproot three of those before it; that is, he will kill the three kings of Egypt, Libya and Ethiopia, wishing to gain for himself the whole kingdom. Having overpowered the remaining seven horns, he then begins, puffed up by the alien and evil spirit within him, to stir up war against the saints and to persecute all everywhere, wishing to be glorified and worshipped by all as God. As Ezekiel too says of him: 'Because your heart was lifted up and you said, I am God'; and again: 'Will you indeed say to those who kill you, I am God? But you are a man and not God.' And Isaiah likewise: 'But you said in your heart: I will ascend into heaven; I will set my throne above the clouds of heaven; I will sit on the holy mountain; I will be like the Most High.' [13] If anyone wishes to read about him in detail, these things have been shown more clearly in another book, so that we need not speak of him a second time. But now, to the matter in hand, we will speak of the beast now present. For Daniel says thus: 'And the angel said to me: The fourth beast shall be a fourth kingdom on the earth, which shall surpass all the kingdoms, and shall devour the whole earth, and trample it and break it in pieces. And its ten horns: ten kings shall arise, and after them shall arise another, who shall surpass in evils all who were before him, and shall speak words against the Most High, and shall wear out the saints of the Most High, and shall think to change times and law; and it shall be given into his hand until a time and times and half a time. And the court sat, and they shall take away his dominion, to destroy and to make it perish to the end; and the kingdom and the authority and the greatness of the kings under the whole heaven were given to the saints of the Most High; and his kingdom is an everlasting kingdom, and all dominions shall serve and obey him. Here is the end of the matter.'

Dan 7:19 (quotation, high confidence) · Dan 7:20 (quotation, high confidence) · Dan 7:21 (quotation, high confidence) · Dan 7:22 (quotation, high confidence) · Dan 11:43 (allusion, medium confidence) · Ezek 28:2 (quotation, high confidence) · Ezek 28:9 (quotation, high confidence) · Isa 14:13 (quotation, high confidence) · Isa 14:14 (quotation, high confidence) · Dan 7:23 (quotation, high confidence) · Dan 7:24 (quotation, high confidence) · Dan 7:25 (quotation, high confidence) · Dan 7:26 (quotation, high confidence) · Dan 7:27 (quotation, high confidence) · Dan 7:28 (quotation, high confidence)

Notes and citation

Summary: On Daniel 7:19–28: the little horn is the Antichrist, who will rise from the divided Roman kingdom, kill three kings and war against the saints, until the kingdom is given to the saints of the Most High.

This staged unit holds Bonwetsch's chapters 12 and 13 (the numeral XIII is visible); marked [12], [13]. Quotations: Dan 7:19–22, 23–28 (Theodotion); Ezek 28:2, 9; Isa 14:13–14. The 'other book' is Hippolytus's On Christ and the Antichrist. The identification of the three kings (Egypt, Libya, Ethiopia) is Hippolytus's; cf. Dan 11:43. Bonwetsch's bracketed words are omitted as his deletions.

Notes on the original text

Digital text corrected (OCR χ for κ; page number and running head inside a word; running head and page numbers inside a word): προχεχηρυγμένα → προκεκηρυγμένα; ἐχφύγωμεν → ἐκφύγωμεν; τοιούΕΙΣ ΤΟΝ ΔΑΝΙΗ͂Λ IV, 11. 12. 915 216 ἹΠΠΟΑΥΤΟΥ τοῖς → τοιούτοις; καταὅ 220 ἹΠΠΟΜΑΥΤΟΥ κόψει → κατακόψει.

Extrabiblical texts: Hippolytus, Antichr. (Treatise on Christ and Antichrist; allusion)

Topics: Eschatology, Persecution

Cite (SBL): Hippolytus, Comm. Dan. 4.12 (Bonwetsch GCS 1:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-12). (abbreviation not yet checked)

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4.14Bonwetsch GCS 1:220

Ἐπεὶ οὖν βουλόμενος ὃ προφήτης κατὰ πάντα πεῖσαι ἡμᾶς καὶ συμβιβάσαι πρὸς τὴν ἀλήθειαν τῶν ὑπ᾽ αὐτοῦ ἑωραμένων πυνθάνεται παρ᾽ ἑνὸς τῶν ἑστηκότων ἀγγέλων, ὅπως καὶ αὐτὸς ἀκριβέστερον ἐκδιδαχθῇ περὶ τοῦ θηρίου τοῦ τετάρτου" „ECHTOUP“ γάρ φησι» «ἀκριβέστερον περὶ" αὐτοῦ, „OTL NV“ φοβερὸν" καὶ ἔχθαμβον. τοῦτον οὖν ἐκδιδάσκων ὁ ἄγγελος, μᾶλλον δὲ δι’ αὐτοῦ πείθων καὶ ἡμᾶς πιστεύειν τοῖς ὑπ᾽ αὐτοῖ καλῶς ἑωραμένοις, διηγεῖται αὐτῷ ἅπαντα τὰ μέλλοντα ἔσχατον γίνεσθαι, τέν τε μερισμὸν τοῦ θηρίου τοῦ τετάρτου τῶν δέχα κεράτων τῶν ἐξ αὐτοῦ ἐγειρομένων, τήν τε τοῦ ἀντιχρίστου ἐν αὐτοῖς φανέρωσιν καὶ τὸν τούτου πρὸς τοὺς ἁγίους πόλεμον καὶ τὸν χρόνον αὐτοῦ, ὃν μελλήσει περικρατεῖν. δοθήσεται" γάρ φησιν (ἐν χειρὶ αὐτοῦ ἕως καιροῦ καὶ A καὶ ἥμισυ καιροῦ", ὅπερ σημαίνει τρία ἥμισυ ἔτη, καὶ μετὰ ταῦτα" τὸ κριτήριον τὸ ἐσόμενον" «θρόνοι" γάρ φησιν „ETEINGUP“ ,καὶ κριτήριον ἐκάθισεν" καὶ ἡ βασιλεία" ,ἐδόθη ἁγίοις ὑψίστου", τὸ δὲ (,σῶμα" τοῦ θηρίου δοθήσεται „Ele καῦσιν πυρός". 30 γὰρ (καιρὸς ἔφθασεν", τοῖτ᾽ ἔστιν ὁ σύμπας χρόνος ἐπληρώθη, «καὶ τὴν [δὲ] βασιλείαν καθέξουσι» οἱ ἅγιοι, παραγινομένου λοιπὸν ἀπ᾿ οὐρανοῦ τοῦ κριτοῦ τῶν κριτῶν καὶ τοῦ βασιλέως τῶν βασιλέων, ὃς μεταστήσει πᾶσαν τὴν τοῦ ἀντικειμένου ἀρχὴν καὶ δύναμιν καὶ καταφλέξει πάντας αἰωνίῳ πυρὶ κολάζων τοὺς ἀδίκους, τοῖς δὲ δούλοις αὐτοῦ προφήταις τε καὶ μάρτυσι καὶ πᾶσιν τοῖς φοβουμένοις αὐτὸν δώσει τὸ αἰώνιον βασίλειον». 'ς ὁ προφήτης λέγει: ἕως ὧδε τὸ πέρας τοῦ “λόγου. ἐγὼ "Ἰανεήλ. οἱ διαλογισμοὶ ἐπὶ πλεῖον συνετάρασσόν μὲ καὶ ἡ μορφή μοὺ ἡλλοιώθη καὶ τὸ ῥῆμα [400] ἐν τῇ καρδίᾳ μου διετήρησας“.

Epei oun boulomenos ho prophētēs kata panta peisai hēmas kai symbibasai pros tēn alētheian tōn hyp᾽ autou heōramenōn pynthanetai par᾽ henos tōn hestēkotōn angelōn, hopōs kai autos akribesteron ekdidachthę̄ peri tou thēriou tou tetartou" „ECHTOUP“ gar phēsi» «akribesteron peri" autou, „OTL NV“ phoberon" kai echthambon. touton oun ekdidaskōn ho angelos, mallon de di’ autou peithōn kai hēmas pisteuein tois hyp᾽ autoi kalōs heōramenois, diēgeitai autǭ hapanta ta mellonta eschaton ginesthai, ten te merismon tou thēriou tou tetartou tōn decha keratōn tōn ex autou egeiromenōn, tēn te tou antichristou en autois phanerōsin kai ton toutou pros tous hagious polemon kai ton chronon autou, hon mellēsei perikratein. dothēsetai" gar phēsin (en cheiri autou heōs kairou kai A kai hēmisy kairou", hoper sēmainei tria hēmisy etē, kai meta tauta" to kritērion to esomenon" «thronoi" gar phēsin „ETEINGUP“ ,kai kritērion ekathisen" kai hē basileia" ,edothē hagiois hypsistou", to de (,sōma" tou thēriou dothēsetai „Ele kausin pyros". 30 gar (kairos ephthasen", toit᾽ estin ho sympas chronos eplērōthē, «kai tēn [de] basileian kathexousi» hoi hagioi, paraginomenou loipon ap᾿ ouranou tou kritou tōn kritōn kai tou basileōs tōn basileōn, hos metastēsei pasan tēn tou antikeimenou archēn kai dynamin kai kataphlexei pantas aiōniǭ pyri kolazōn tous adikous, tois de doulois autou prophētais te kai martysi kai pasin tois phoboumenois auton dōsei to aiōnion basileion». 's ho prophētēs legei: heōs hōde to peras tou “logou. egō "Ianeēl. hoi dialogismoi epi pleion synetarasson me kai hē morphē mou hēlloiōthē kai to rhēma [400] en tę̄ kardią mou dietērēsas“.

Since, then, the prophet, wishing to persuade us in every respect and bring us to the truth of what he had seen, inquires of one of the angels standing by, so that he himself might be taught more exactly about the fourth beast (for 'I inquired', he says, 'more exactly' about it, 'because it was' 'terrible' and astonishing), the angel, teaching him (or rather, persuading us too through him to believe what he truly saw), relates to him all that is to happen at the last: the division of the fourth beast, the ten horns that arise from it, the appearing of the Antichrist among them, his war against the saints, and the time during which he will prevail. 'It shall be given', he says, 'into his hand until a time and times and half a time', which signifies three and a half years; and after this the judgment to come: for 'thrones', he says, 'were set', 'and the court sat', and the kingdom 'was given to the saints of the Most High', but the 'body' of the beast will be given 'to the burning of fire'. For 'the time came', that is, the whole time was fulfilled, 'and the saints shall possess the kingdom', when the Judge of judges and King of kings then comes from heaven, who will remove all the dominion and power of the adversary and burn all up, punishing the unjust with eternal fire, but to his servants, the prophets and martyrs and all who fear him, he will give the eternal kingdom. As the prophet says: 'Here is the end of the matter. As for me, Daniel, my thoughts troubled me greatly, and my form was changed, and I kept the word in my heart.'

Dan 7:19 (quotation, high confidence) · Dan 7:25 (quotation, high confidence) · Dan 7:9 (quotation, high confidence) · Dan 7:10 (quotation, high confidence) · Dan 7:22 (quotation, high confidence) · Dan 7:11 (quotation, high confidence) · Dan 7:28 (quotation, high confidence) · Rev 19:16 (allusion, medium confidence)

Notes and citation

Summary: The angel's explanation to Daniel covers the division of the fourth kingdom, the Antichrist's three and a half years of war on the saints, the judgment, and the eternal kingdom given to the saints.

Quotations: Dan 7:19, 25, 9–10, 22, 27, 11, 28 (Theodotion); Rev 19:16 / 1 Tim 6:15 ('King of kings'). 'A time and times and half a time' is reckoned by Hippolytus as three and a half years. A stray bracketed number in the text is translated around.

Notes on the original text

Digital text corrected (OCR noise, page number and running head; OCR slips; OCR χ for κ): ἑστηχότων → ἑστηκότων; ἐχδιδέσκων → ἐκδιδάσκων; περικρατεῖν. οι 222 ἹΠΠΟΑΥ͂ΤΟΥ ἐδοθήσεται → περικρατεῖν. δοθήσεται; ἀντιχειμένου → ἀντικειμένου.

Topics: Eschatology, Martyrdom

Cite (SBL): Hippolytus, Comm. Dan. 4.14 (Bonwetsch GCS 1:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-14). (abbreviation not yet checked)

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4.15Bonwetsch GCS 1:222

Δεῦ οὺν πάντα ἄνθρωπον τὸν ἐντυγχάνοντα ταῖς θείαις γραφαῖς μιμεῖσθαι τὸν προφήτην Δανιὴλ.) καὶ μὴ εἶναι εἰκαῖόν TE καὶ προαλῆ, πρὸ καιροῦ καιρὸν ἐπιζητοῦντα καὶ «τοὺς ὀλύνθους" τῆς συκῆς ἰδεῖν ἐπιθυμοῦντα, ἀλλὰ κατέχειν μετὰ φόβου «τὸ μυστήριον τοῦ θεοῦ" ἐν καρδίᾳ, ἵνα μὴ αὐτὸς ὑφ᾽ ἑαυτοῦ τοῖς ἰδίοις χείλεσιν παγιδευθεὶς ἔνοχος γένηται τῆς ἰδίας ψυχῆς. Ξ3ἤξει γὰρ ὁ καιρός, ὁτε «ἀγθήσει τὸ ἀμύγδαλον" καὶ τραχυνθῇ „N κάππαρις" «καὶ πλη θυνθῇ ἢ ἀκρὶς" καὶ βλαστήσει ἡ συκῆ καὶ προκόψουσιν οἱ τῆς ἀποστασίας καρποί. τότε »πλεισθήσεται ἢ θύρα" τῆς ζωῆς καὶ συντριβήσεται »ἢ ὑδρία ἐπὶ τὴν πηγὴν καὶ συντροχάσει ὁ τροχὸς ἐπὶ τὸν λάκκον" καὶ ἀργήσουσι" «αἱ ἀλήθουσαι, ὅτι ὠλιγώθησαν" καὶ ἐξεγερθήσονται πάντες ἀπὸ ,φωνῆς τοῦ στρουθίου" καὶ ταραχθήσονται πᾶσαι αἱ θυγατέρες τοῦ ἄσματος“ καὶ συναχθήσονται „EV ἀγορᾷ οἱ κοπτόμενοι" καὶ ἀπελεύσεται ΒΞ ι'ἄνθρωπος εἰς οἶχον αἰῶνος αὐτοῦ". ΧΥ͂Ι. ᾿4λλ᾽ ἐρεῖ τις, καὶ ,πότε ταῦτα ἔσται"; ποίῳ δὲ καιρῷ ἢ χρόνῳ μέλλει γὰρ ὃ πλάνος ἀποκαλύπτεσθαι; καὶ ποία ἡ ἡμέρα τῆς τοῦ κυρίου ἐπιφανείας, Ζἐπεζήτησαν ταῦτα μαθεῖν παρὰ τοῦ κυρίου ὁμοίως καὶ οἱ μαθηταί, ἀλλ᾽ ἀπέκρυψεν ἀπ᾽ αὐτῶν τὴν ἡμέραν, ἵνα ἐγρηγόρους αὐτούς τε καὶ πάντας πρὸς τὰ μέλλοντα καταστήσῃ, ἀεὶ μεριμνῶντας καὶ προσδοχῶντας τὸ καθ' ἡμέραν τὸν ἐπουράνιον νυμφίον, μή ποτε διὰ τὴν μακροημερίαν ἀμελήσαντες τῶν ὑπ᾽ αὐτοῦ προστεταγμένων. «χρονίζοντος" αὐτοῦ, ἀπονυστάξ ξαντες οἱ ἄνθρωποι ἐκπέσωσιν τῆς ἐπουρανίου ζωῆς. 3.,γρηγορεῖτε γὰρ λέγει „οὐ γὰρ οἴδατε ποίᾳ ἡμέρᾳ ἢ ὥρᾳ ὁ κύριος ὑμῶν ἔρχεται, ἡ ὀψέ, ἢ μεσονυκτίῳ, ἢ πρωΐ΄. τδιὰ τοῦτο λέγει" μακάριος ὁ δοῦλος ἐκεῖνος ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει γρηγοροῦντα᾽ ἀμὴν λέγω ὑμῖν, ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐν τῇ καρδίᾳ αὐτοῦ, χρονίζει ὃ κυριός μου ἔρχεσθαι, καὶ ἂρξηται [δὲ] τύπτειν τοὺς παῖδας καὶ τὰς παιδίοσχας, ἐσθίειν τε καὶ πίνειν μετὰ τῶν μεθυόντων, ἥξει ὃ κύριος αὐτοῦ ἐν ἡμέρᾳ ἡ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ἢ οὐ γινώσκει καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει' ἐκεῖ γὰρ ἔσται ὁ κλαυθμὸς καὶ ὁ βουγμὸς τῶν ὀδόντων". . διὰ τοῦτο" "λέγω ὑμῖν" γρηγορεῖτε". "ταῦτα μὲν οὖν ἐν τῷ εὐαγγελίῳ αὐτὸς ὁ κύριος ἡμῶν διδάσκων τοὺς μαθητὰς ἀπεφήνατο. ὑδμοίως δὲ καὶ μετὰ τὴν ἀνάστασιν αὐτοῦ τὰ αὐτὰ προσελθόντες οἱ μαθηταὶ νἐπηρώτων αὐτὸν λέγοντες" κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τοῦ Ἰσραήλ; ὁ δὲ εἶπεν πρὸς αὐτούς οὐχ ὑμῶν ἐστὶν γνῶναι χρόνους ἢ) καιροὺς οὺς ὁ πατὴρ ἔθετο ἐν τῇ Lian ἐξουσίᾳ, ἀλλὰ λήψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφ᾽ ὑμᾶς, καὶ ἔσεσθέ μοι μάρτυρες ἔν TE ερουσαλὴμ καὶ ἐν τῇ Γαλιλαίᾳ καὶ πάσῃ χώρᾳ τῆς Σαμαρείας καὶ ἕως ἐσχάτου τῆς γῆς".

Deu oun panta anthrōpon ton entynchanonta tais theiais graphais mimeisthai ton prophētēn Daniēl.) kai mē einai eikaion TE kai proalē, pro kairou kairon epizētounta kai «tous olynthous" tēs sykēs idein epithymounta, alla katechein meta phobou «to mystērion tou theou" en kardią, hina mē autos hyph᾽ heautou tois idiois cheilesin pagideutheis enochos genētai tēs idias psychēs. X3ēxei gar ho kairos, hote «agthēsei to amygdalon" kai trachynthę̄ „N kapparis" «kai plē thynthę̄ ē akris" kai blastēsei hē sykē kai prokopsousin hoi tēs apostasias karpoi. tote »pleisthēsetai ē thyra" tēs zōēs kai syntribēsetai »ē hydria epi tēn pēgēn kai syntrochasei ho trochos epi ton lakkon" kai argēsousi" «hai alēthousai, hoti ōligōthēsan" kai exegerthēsontai pantes apo ,phōnēs tou strouthiou" kai tarachthēsontai pasai hai thygateres tou asmatos“ kai synachthēsontai „EV agorą hoi koptomenoi" kai apeleusetai BX i'anthrōpos eis oichon aiōnos autou". ChUI. ᾿4ll᾽ erei tis, kai ,pote tauta estai"? poiǭ de kairǭ ē chronǭ mellei gar ho planos apokalyptesthai? kai poia hē hēmera tēs tou kyriou epiphaneias, Zepezētēsan tauta mathein para tou kyriou homoiōs kai hoi mathētai, all᾽ apekrypsen ap᾽ autōn tēn hēmeran, hina egrēgorous autous te kai pantas pros ta mellonta katastēsę̄, aei merimnōntas kai prosdochōntas to kath' hēmeran ton epouranion nymphion, mē pote dia tēn makroēmerian amelēsantes tōn hyp᾽ autou prostetagmenōn. «chronizontos" autou, aponystax xantes hoi anthrōpoi ekpesōsin tēs epouraniou zōēs. 3.,grēgoreite gar legei „ou gar oidate poią hēmerą ē hōrą ho kyrios hymōn erchetai, hē opse, ē mesonyktiǭ, ē prōï΄. tdia touto legei" makarios ho doulos ekeinos hon elthōn ho kyrios autou heurēsei grēgorounta᾽ amēn legō hymin, hoti epi pasin tois hyparchousin autou katastēsei auton. ean de eipę̄ ho kakos doulos en tę̄ kardią autou, chronizei ho kyrios mou erchesthai, kai arxētai [de] typtein tous paidas kai tas paidioschas, esthiein te kai pinein meta tōn methyontōn, hēxei ho kyrios autou en hēmerą hē ou prosdoką kai en hōrą ē ou ginōskei kai dichotomēsei auton kai to meros autou meta tōn apistōn thēsei' ekei gar estai ho klauthmos kai ho bougmos tōn odontōn". . dia touto" "legō hymin" grēgoreite". "tauta men oun en tǭ euangeliǭ autos ho kyrios hēmōn didaskōn tous mathētas apephēnato. hydmoiōs de kai meta tēn anastasin autou ta auta proselthontes hoi mathētai nepērōtōn auton legontes" kyrie, ei en tǭ chronǭ toutǭ apokathistaneis tēn basileian tou Israēl? ho de eipen pros autous ouch hymōn estin gnōnai chronous ē) kairous ous ho patēr etheto en tę̄ Lian exousią, alla lēpsesthe dynamin epelthontos tou hagiou pneumatos eph᾽ hymas, kai esesthe moi martyres en TE erousalēm kai en tę̄ Galilaią kai pasę̄ chōrą tēs Samareias kai heōs eschatou tēs gēs".

[15] Every man, then, who reads the divine Scriptures must imitate the prophet Daniel, and not be rash and hasty, seeking the time before the time and wishing to see 'the unripe figs' of the fig tree, but must keep 'the mystery of God' with fear in his heart, lest, ensnared by his own lips, he become guilty of his own soul. For the time will come when 'the almond tree blossoms', and 'the caper' grows rough, 'and the locust grows fat', and the fig tree buds, and the fruits of the apostasy come on. Then 'the door' of life 'will be shut', and 'the pitcher will be broken at the spring, and the wheel will run together at the cistern', and 'the grinding women will cease, because they are few', and all will rise up 'at the voice of the sparrow', and 'all the daughters of song will be troubled', and 'the mourners will gather in the marketplace', and 'man will go to his eternal home'. [16] But someone will say: 'And when will these things be? At what season or time is the deceiver to be revealed? And what is the day of the Lord's appearing?' The disciples likewise sought to learn these things from the Lord, but he hid the day from them, so as to make them and all men watchful for what is to come, always anxious and expecting the heavenly Bridegroom day by day, lest, through the length of days neglecting what he had commanded, men, dozing off 'while he delays', should fall away from heavenly life. For 'watch', he says, 'for you do not know on what day or hour your Lord is coming, in the evening, or at midnight, or in the morning.' Therefore he says: 'Blessed is that servant whom his lord, when he comes, will find watching; truly I say to you, he will set him over all his possessions. But if the wicked servant says in his heart, My lord delays his coming, and begins to beat the menservants and maidservants, and to eat and drink with the drunkards, the lord of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in two and put his portion with the unbelievers; there will be weeping and gnashing of teeth.' 'Therefore I say to you, watch.' These things, then, our Lord himself declared in the gospel, teaching his disciples. And likewise after his resurrection the disciples came and 'asked him the same, saying: Lord, will you at this time restore the kingdom to Israel? And he said to them: It is not for you to know the times or seasons which the Father has set by his own authority; but you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in Galilee and in all the region of Samaria and to the end of the earth.'

Song 2:13 (allusion, medium confidence) · Eph 3:4 (allusion, low confidence) · Eccl 12:5 (quotation, high confidence) · Eccl 12:6 (quotation, high confidence) · Eccl 12:3 (quotation, high confidence) · Eccl 12:4 (quotation, high confidence) · Matt 25:10 (allusion, medium confidence) · Matt 24:3 (allusion, high confidence) · 2 Thess 2:3 (allusion, medium confidence) · Matt 25:5 (quotation, high confidence) · Mark 13:35 (quotation, high confidence) · Matt 24:42 (quotation, high confidence) · Matt 24:46 (quotation, high confidence) · Matt 24:48 (quotation, high confidence) · Acts 1:6 (quotation, high confidence) · Acts 1:7 (quotation, high confidence) · Acts 1:8 (quotation, high confidence)

Notes and citation

Summary: Readers should not seek to fix the time of the end; Ecclesiastes' picture of old age and death figures the apostasy before the end, and Christ hid the day to keep his people watchful.

This staged unit holds Bonwetsch's chapters 15 and 16 (the numeral XVI is visible); marked [15], [16]. Quotations and allusions: Song 2:13 ('unripe figs'); Matt 24:32; Eph 3:4; Eccl 12:4–6 (LXX); Matt 25:10; Matt 24:3; 2 Thess 2:3; Matt 25:5; Mark 13:35; Matt 24:42, 46–51; Acts 1:6–8. Hippolytus applies Eccl 12 to the end of the age; translated as written.

Notes on the original text

Digital text corrected (OCR noise; OCR slip; OCR slips; OCR χ for κ): χκάππαρις → κάππαρις; ἀπέχρυψεν ἀπ᾽ αὐτῶν τὴν ἡμέραν, ἵνα → ἀπέκρυψεν ἀπ᾽ αὐτῶν τὴν ἡμέραν, ἵνα; ἐχκπέσωσιν → ἐκπέσωσιν; „OU γὰρ οι σι οἴδατε → „οὐ γὰρ οἴδατε.

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.15 (Bonwetsch GCS 1:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-15). (abbreviation not yet checked)

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