Commentary on Daniel 4.45.2–4.60

Hippolytus of Rome · Commentary on Daniel · ca. 202-204 · Rome · 6 passages

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

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

Commentary 4, chapter 45

4.45.2Bonwetsch GCS 1:306

Τυύτων γενομένων λέγει πάλιν τ γραφή" καὶ ἐπαναστήσεται ἕτερος βασιλεὺς καὶ οὗτος κατισχύσει ἐπὶ τῆς γῆς, καὶ ἐπαναστήσεται βασιλεὺς τοῦ νότου, καί γε τῶν θυγατέρων αὐτοῦ λήψεται εἰς γυναῖκα. Ξ3γίνεται γάρ τινα ᾿Αλέξανδρον ἀναστῆναι υἱὸν Φιλίππου" οὗτος κατὰ τὸν καιρὸν ἐκεῖνον ἐπανίσταται ᾿Αντιόχῳ καὶ πολεμήσας αὐτὸν ἀναιρεῖ, κρατεῖ δὲ τῆς βασιλείας. ὅτότε ἀποστέλλει πρὸς Πτολεμαῖον βασιλέα Αἰγύπτου λέγων". δός μοι τὴν θυγατέρα σου" Κλεοπάτραν „Eic γυναῖκα“ ἰδοὺ γὰρ ,ἐκάθισα ἐπὶ θοόνου" βασιλείας τῶν πατέρων μου". 'καὶ δὴ λαβὼν τὴν θυγατέρα αὐτοῦ Πτολεμαῖος ἄγει εἰς Πτολεμαΐδα καὶ δίδωσιν τῷ ᾿Αλεξάνδρῳ εἰς γυναῖχα" καὶ πληροῦται ἡ γραφὴ οἧς λέγει" καὶ λήψεται τῶν θυγατέρων αὐτοῦ εἰς γυναῖχα. ὅ λέγει δὲ καὶ διαφθερεῖ αὐτήν, «καὶ οὐκ αὐτῷ ἔσται". ἀληθῶς καὶ τοῦτο πεπλήρωται" ἡνίκα γὰρ ἔδωκεν αὐτῷ Πτολεμαῖος ν 287 ’ δι , 3 \ , > ’ τὴν ἰδίαν θυγατέρα ἐπιστρέφων εἶδεν τὴν βασιλείαν Ἀλεξάνδρου θαυμαστὴν καὶ ἔνδοξον, ἧς κατεπίθυμος γενηθεὶς ὑπούλως ἐλάλει τῷ ᾿Αλεξάνδρῳ. λέγει δὲ ἡ γραφή „Aal ἐπὶ μιᾷ τραπέζῃ ψευδῆ λαλὴ σουσιγ»" «ἀμφότεροι οἱ βασιλεῖς". ὁ γὰρ Πτολεμαῖος ἐπιθυμῶν τὴν βασιλείαν" ᾿Ιλεξάνδρου ἐσθίων μετ᾽ αὐτοῦ ἐπὶ τραπέξῃ ἐκακοὴςθίζετο μὴ ἔχων σύμφωνα πρὸς αὐτόν. πληροῦται οὖν ἢ γραφή. Ἰκαὶ δὴ πορευθεὶς Πτολεμαῖος εἰς Αἴγυπτον καὶ στρατολογήσας δύναμιν πολλήν, ἐπῆλθε τῇ χώρᾳ. ἡνίκα ᾿Δλέξανδρος ἐπορεύθη εἰς Κιλικίαν' ἔτυχε γὰρ Ταρσεῖς καὶ Μαλλεώτας τότε στασιάξειν᾽ ὃς βουλόμενος καταστεῖλαι αὐτοὺς ἧκεν κατὰ σπουδήν, καταλείψας τὴν ἰδίαν γυναῖχα Κλεοπάτραν ἐκεῖ. θἐπιβαίνων τοίνυν „0 Πτολεμαῖο Ξ" τῇ χώρᾳ «-φρουρὰν" ἐξέταξεν κατὰ πόλεις" κρατήσας δὲ τῆς Ἰουδαίας ηλθεν πρὸς τὴν ἰδίαν θυγατέρα, καὶ ἐξαπέστειλεν γράμματα πρὸς Δημήτριον ἐν ταῖς νήσοις λέγων" ἔξελθε καὶ ἐλθὲ ἐνθάδε «καὶ δώσω σοι τὴν θυγα; τέρα μου Κλεοπάτραν εἰς γυναῖκα, ὅτι ᾿Δλέξανδρος. ιἐζήτησεν ἀποκτεῖναί με΄. ταῦτα δὲ τὰ ῥήματα ἐπλάσατο βουλόμενος -Ψ ᾽’ -. - 32 ’ ᾿ «ς N ψόγον ἐπενεγκεῖν τῷ Αλεξάνδρῳ. oyetaı τοίνυν ὁ Δημήτριος καὶ λαβὼν ὁ Πτολεμαῖος δίδωσιν αὐτῷ τὴν ἰδίαν θυγατέρα εἰς γυναῖχα, τὴν γενομένην ᾿Ἱλεξάνδρου. καὶ πληροῦται τὸ εἰρημέ »νο»" υδιαφθερεῖ αὐτὴν" «καὶ οὐκ αὐτῷ ἔσται: οὐδὲ αὐτῷ μενεῖ. ὅτι "ἀμφότεροι οἱ βασιλεῖς αἱ καρδίαι αὐτῶν εἰς πονηρίαν καὶ ἐπὶ με τραπέζῃ ψευδῆ λαλήσουσιν» ἀμφότεροι οἱ βασιλεῖς". τούτων οὕτως γενομένων, ἀκούσας ὁ ᾿Αλέξανδρος συνάπτει πόλεμον μετὰ Πτολεμαίου, καὶ μὴ κατισχύσας αὐτοῦ φυγὰς γίνεται πρὸς τὸν βασιλέα τῶν Aodßow: ὁ δὲ ἀφελὼν ,.τὴν κεφαλὴν ᾿Ἰλεξάνδρου" πέμπει „TO Πτολεμαίῳ", καὶ λαBor ἐκεῖνος περιτίθεται τὰ «δύο διαδήματα" τῆς τε Συρίας καὶ Alγύπτου. ἅτινα περιθέμενος τῇ τρίτῃ ἡμέρᾳ τελευτῇ. καὶ πληροῦται τὸ εἰρημένον ἐν τῇ γραφῇ" ,καὶ οὐ δώσουσιν αὐτῷ δόξαν βασιλείας". ἀπέθανεν γὰρ καὶ οὗτος καὶ οὐκ ἔλαβεν δόξαν ὑπὸ πάντῶν ὡς βασιλεύς.

Tyytōn genomenōn legei palin t graphē" kai epanastēsetai heteros basileus kai houtos katischysei epi tēs gēs, kai epanastēsetai basileus tou notou, kai ge tōn thygaterōn autou lēpsetai eis gynaika. X3ginetai gar tina ᾿Alexandron anastēnai huion Philippou" houtos kata ton kairon ekeinon epanistatai ᾿Antiochǭ kai polemēsas auton anairei, kratei de tēs basileias. hotote apostellei pros Ptolemaion basilea Aigyptou legōn". dos moi tēn thygatera sou" Kleopatran „Eic gynaika“ idou gar ,ekathisa epi thoonou" basileias tōn paterōn mou". 'kai dē labōn tēn thygatera autou Ptolemaios agei eis Ptolemaïda kai didōsin tǭ ᾿Alexandrǭ eis gynaicha" kai plēroutai hē graphē hoēs legei" kai lēpsetai tōn thygaterōn autou eis gynaicha. ho legei de kai diaphtherei autēn, «kai ouk autǭ estai". alēthōs kai touto peplērōtai" hēnika gar edōken autǭ Ptolemaios n 287 ’ di , 3 \ , > ’ tēn idian thygatera epistrephōn eiden tēn basileian Alexandrou thaumastēn kai endoxon, hēs katepithymos genētheis hypoulōs elalei tǭ ᾿Alexandrǭ. legei de hē graphē „Aal epi mią trapezę̄ pseudē lalē sousig»" «amphoteroi hoi basileis". ho gar Ptolemaios epithymōn tēn basileian" ᾿Ilexandrou esthiōn met᾽ autou epi trapexę̄ ekakoēsthizeto mē echōn symphōna pros auton. plēroutai oun ē graphē. Ikai dē poreutheis Ptolemaios eis Aigypton kai stratologēsas dynamin pollēn, epēlthe tę̄ chōrą. hēnika ᾿Dlexandros eporeuthē eis Kilikian' etyche gar Tarseis kai Malleōtas tote stasiaxein᾽ hos boulomenos katasteilai autous hēken kata spoudēn, kataleipsas tēn idian gynaicha Kleopatran ekei. thepibainōn toinyn „0 Ptolemaio X" tę̄ chōrą «-phrouran" exetaxen kata poleis" kratēsas de tēs Ioudaias ēlthen pros tēn idian thygatera, kai exapesteilen grammata pros Dēmētrion en tais nēsois legōn" exelthe kai elthe enthade «kai dōsō soi tēn thyga? tera mou Kleopatran eis gynaika, hoti ᾿Dlexandros. iezētēsen apokteinai me΄. tauta de ta rhēmata eplasato boulomenos -Ps ᾽’ -. - 32 ’ ᾿ «s N psogon epenenkein tǭ Alexandrǭ. oyetaı toinyn ho Dēmētrios kai labōn ho Ptolemaios didōsin autǭ tēn idian thygatera eis gynaicha, tēn genomenēn ᾿Hilexandrou. kai plēroutai to eirēme »no»" ydiaphtherei autēn" «kai ouk autǭ estai: oude autǭ menei. hoti "amphoteroi hoi basileis hai kardiai autōn eis ponērian kai epi me trapezę̄ pseudē lalēsousin» amphoteroi hoi basileis". toutōn houtōs genomenōn, akousas ho ᾿Alexandros synaptei polemon meta Ptolemaiou, kai mē katischysas autou phygas ginetai pros ton basilea tōn Aodßow: ho de aphelōn ,.tēn kephalēn ᾿Ilexandrou" pempei „TO Ptolemaiǭ", kai laBor ekeinos peritithetai ta «dyo diadēmata" tēs te Syrias kai Algyptou. hatina perithemenos tę̄ tritę̄ hēmerą teleutę̄. kai plēroutai to eirēmenon en tę̄ graphę̄" ,kai ou dōsousin autǭ doxan basileias". apethanen gar kai houtos kai ouk elaben doxan hypo pantōn hōs basileus.

When these things had happened, Scripture says again: 'And another king shall rise up, and he shall prevail over the land; and the king of the south shall rise up, and he shall take one of his daughters as wife.' For a certain Alexander, son of Philip, happens to arise; he at that time rises up against Antiochus, makes war on him and kills him, and takes the kingdom. Then he sends to Ptolemy king of Egypt, saying: 'Give me your daughter Cleopatra as wife; for behold, I have sat on the throne of the kingdom of my fathers.' And Ptolemy, taking his daughter, brings her to Ptolemais and gives her to Alexander as wife; and the Scripture is fulfilled, as it says: 'And he shall take one of his daughters as wife.' And it says: 'And he shall corrupt her, and she shall not be his.' Truly this too has been fulfilled. For when Ptolemy had given him his own daughter, on his way back he saw Alexander's kingdom, wonderful and glorious; and, coveting it, he spoke treacherously to Alexander. And Scripture says: 'And at one table they shall speak lies', 'both the kings'. For Ptolemy, coveting Alexander's kingdom, while eating with him at table was plotting evil, not being of one mind with him. So the Scripture is fulfilled. And Ptolemy, going to Egypt and enlisting a great force, invaded the country while Alexander had gone to Cilicia; for the people of Tarsus and Mallus happened then to be in revolt, and he, wishing to put them down, came in haste, leaving his own wife Cleopatra there. Ptolemy, then, entering the country, stationed 'a garrison' in the cities; and having taken Judea he came to his own daughter, and sent letters to Demetrius in the islands, saying: 'Come out and come here, and I will give you my daughter Cleopatra as wife, for Alexander sought to kill me.' These words he made up, wishing to bring blame on Alexander. Demetrius, then, comes, and Ptolemy takes his own daughter, who had been Alexander's wife, and gives her to him as wife. And what was said is fulfilled: 'He shall corrupt her, and she shall not be his', nor remain with him; for 'both the kings, their hearts shall be set on mischief, and at one table they shall speak lies, both the kings'. When these things had happened thus, Alexander, hearing of it, joins battle with Ptolemy, and, not prevailing over him, flees to the king of the Arabs; and he, cutting off 'the head of Alexander', sends it 'to Ptolemy'; and Ptolemy, taking it, puts on 'two diadems', of Syria and of Egypt; and having put them on, he dies on the third day. And what is said in the Scripture is fulfilled: 'And they shall not give him the glory of the kingdom.' For he too died and did not receive glory from all as king.

Dan 11:6 (quotation, medium confidence) · Dan 11:17 (quotation, high confidence) · Dan 11:21 (quotation, medium confidence) · Dan 11:27 (quotation, high confidence)

Notes and citation

Summary: On Daniel 11:17–27: Alexander Balas, his marriage to Cleopatra daughter of Ptolemy, Ptolemy's treachery in giving her to Demetrius, the deaths of Alexander and Ptolemy, read as fulfilment of Daniel's 'lies at one table'.

Quotations: Dan 11:6, 17, 21, 27 (Theodotion, loosely); 1 Macc 10:1–2, 51–58; 11:1–19. 'Son of Philip' and other details are Hippolytus's (1 Macc 10:1 calls Alexander son of Antiochus Epiphanes); translated as written. The same chapter is staged a second time from the Slavonic (4.47), which adds nothing; it was not translated there. Manuscript folio numbers are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR slips; OCR χ for κ; manuscript folio number inside a word; manuscript folio number; OCR slip): Πτολε- 4ἀ0τα μαῖος → Πτολεμαῖος; ἡνίχα γὰρ ἔδωκεν → ἡνίκα γὰρ ἔδωκεν; Αλεξανδροῦ 117v θαυμαστὴν → Ἀλεξάνδρου θαυμαστὴν; ἀποχτεῖναί → ἀποκτεῖναί; ἀχούσας ὃ ᾿Αλέξανδρος → ἀκούσας ὁ ᾿Αλέξανδρος.

Extrabiblical texts: 1 Macc 10:1-2 (1 Maccabees [in RC, EO canons]; allusion); 1 Macc 10:51-58 (1 Maccabees [in RC, EO canons]; quotation); 1 Macc 11:1-19 (1 Maccabees [in RC, EO canons]; quotation)

Cite (SBL): Hippolytus, Comm. Dan. 4.45.2 (Bonwetsch GCS 1:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-45-2). (abbreviation not yet checked)

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

Commentary 4

4.49Bonwetsch GCS 1:312

Ταῦτα μὲν οὖν οὕτως ὁ προφήτης διηγεῖται περὶ τοῦ ἀντιχρίστου. a ἔσται ἀν αἰδὴς καὶ πολεμοτρόφος καὶ τύραννος τολμῶν ὑπὲρ πάντα θεὸν" ἑαυτὸν ὑπεραίρειν, ὃς ἐπὶ τῇ ἰδίᾳ δυνάμει καυχώμενος καὶ τὰ ὀχυρώματα τῶν πολεμίων ἐκπορθῶν, ἐ ἐπὶ εχρυσῷ καὶ ἀργύρῳ καὶ λίθῳ τιμίῳ" ὑφηλὰ φρονῶν, .λαλησει ὑπέρογκα" ῥήματα πρὸς θεόν, ἑαυτὸν μόνον ὡς θεὸν προσκυγεῖσθαι θέλοων. Ξπερὶ τούτου πᾶσα γραφὴ οὐκ ἐσιώπησεν. καὶ προφῆται τοῦτον ἐπ᾽ ἀπωλείᾳ πολλῶν ἐρχόμενον προκατήγγειλαν, καὶ ὁ κύριος τούτοις ἐμαρτύρησεν, καὶ ἀπόστολοι ταὐτὰ περὶ αὐτοῖ ἐδίδαξαν, καὶ τὸ τούτου ὄνομα δι᾽ ἀριθμοῖ μυστικῶς Ἰωάννης ἐν τῇ ᾿Ἱποκαλύψει € ἐφανέρωσεν. δτοῦτο» .βδέλυγ,͵ μα ἐρημώσεως" ὁ κύριος ἀπεφήνατο, καὶ ὃ ἀπόστολος υἱὸν διαβόλου, κατ᾽ ἐνέργειαν τοῦ σατανᾶ" τοῦτον παρεσόμενον ἐδίδαξεν. οὗτος πόλιν Τυρίων πατάξας ἐρημώσει καὶ γῆν «Αἰγύπτου ἐκπολεμήσας καταστροόσει καὶ πᾶσαν χώραν Λιβύων κατασκάψει, τόν τε βασιλέα Αἰθιόπων σὺν τῇ δυνάμει αὐτοῦ φόνῳ μακαίρας διολέσει. ὅος ὑπὲρ πάντας βασιλεῖς καὶ -πάντα θεὸν" ἐπαρθεὶς οἰκοδομήσει τὴν Ἱερουσαλὴμ πόλιν καὶ τὸν ναὸν τὸν ἐστραμμένο» ἀναστήσει, πᾶσάν TE τὴν χώραν καὶ τὰ ὑρια αὑτῆς τοῖς Ἰουδαίοις ἀποδώσει, καὶ τὸν λαὸν αὐτῶν ἐκ τῆς τῶν ἐθνῶν δουλεία: προσκαλεσάμενος βασιλέα αὐτοῖς ἑαυτὸν ἀποδείξει, καὶ τούτῳ προσκυνήσουσιν ὡς θεῷ οἱ ἀπειθεῖς καὶ τούτῳ γόνυ κλινοῦσιν, ὑπονοοῦντες αὐτὸν εἶναι τὸν Χριστόν, UN νοοῦντες τὸ ὑπὸ τοῦ προφήτου εἰρημένον, πῶς ἐστιν πλάνος καὶ οὐκ ἀληθής. Ἱερεμίας γὰρ λέγει: «ἀνθ᾽ ὧν" ἠπείθησαν τῇ ἀληθείᾳ τότε λαλήσει „TO λαῷ τούτῳ καὶ τῇ Ἱερουσαλὴμ πνεῦμα πλανήσεως". 1ὅθεν εἰδὼς ὁ ἀπόστολος τὴν τοῦ λαοῦ πλάνην καὶ τὴν ἐσομένην ,ἐνέργειαν τοῦ σατανῶ" ἐν αὐτοῖς ἔφη" ,ὅταν λέγωσιν" εἰρήνη καὶ ἀσφάλεια, τότε αἷφνιδίως αὐτοῖς ἐφίσταται ὄλεθρος, ὥσπερ ἡ ὠδίνη τικτούσῃ καὶ οὐ μὴ ἐκφύγωσιν".

Tauta men oun houtōs ho prophētēs diēgeitai peri tou antichristou. a estai an aidēs kai polemotrophos kai tyrannos tolmōn hyper panta theon" heauton hyperairein, hos epi tę̄ idią dynamei kauchōmenos kai ta ochyrōmata tōn polemiōn ekporthōn, e epi echrysǭ kai argyrǭ kai lithǭ timiǭ" hyphēla phronōn, .lalēsei hyperonka" rhēmata pros theon, heauton monon hōs theon proskygeisthai theloōn. Xperi toutou pasa graphē ouk esiōpēsen. kai prophētai touton ep᾽ apōleią pollōn erchomenon prokatēngeilan, kai ho kyrios toutois emartyrēsen, kai apostoloi tauta peri autoi edidaxan, kai to toutou onoma di᾽ arithmoi mystikōs Iōannēs en tę̄ ᾿Hipokalypsei € ephanerōsen. dtouto» .bdelyg,͵ ma erēmōseōs" ho kyrios apephēnato, kai ho apostolos huion diabolou, kat᾽ energeian tou satana" touton paresomenon edidaxen. houtos polin Tyriōn pataxas erēmōsei kai gēn «Aigyptou ekpolemēsas katastroosei kai pasan chōran Libyōn kataskapsei, ton te basilea Aithiopōn syn tę̄ dynamei autou phonǭ makairas diolesei. hoos hyper pantas basileis kai -panta theon" epartheis oikodomēsei tēn Hierousalēm polin kai ton naon ton estrammeno» anastēsei, pasan TE tēn chōran kai ta hyria hautēs tois Ioudaiois apodōsei, kai ton laon autōn ek tēs tōn ethnōn douleia: proskalesamenos basilea autois heauton apodeixei, kai toutǭ proskynēsousin hōs theǭ hoi apeitheis kai toutǭ gony klinousin, hyponoountes auton einai ton Christon, UN noountes to hypo tou prophētou eirēmenon, pōs estin planos kai ouk alēthēs. Hieremias gar legei: «anth᾽ hōn" ēpeithēsan tę̄ alētheią tote lalēsei „TO laǭ toutǭ kai tę̄ Hierousalēm pneuma planēseōs". 1hothen eidōs ho apostolos tēn tou laou planēn kai tēn esomenēn ,energeian tou satanō" en autois ephē" ,hotan legōsin" eirēnē kai asphaleia, tote haiphnidiōs autois ephistatai olethros, hōsper hē ōdinē tiktousę̄ kai ou mē ekphygōsin".

This, then, is what the prophet relates about the Antichrist, who will be shameless, warlike and a tyrant, daring to exalt himself 'above every god'; who, boasting in his own power and sacking the strongholds of his enemies, proud over 'gold and silver and precious stone', 'will speak arrogant' words against God, wishing himself alone to be worshipped as God. About him no Scripture has been silent: the prophets foretold him coming for the destruction of many, the Lord bore witness to them, the apostles taught the same about him, and John in the Revelation disclosed his name mystically by a number. The Lord declared him 'the abomination of desolation', and the apostle taught that he, the son of the devil, would come 'according to the working of Satan'. He will strike the city of the Tyrians and make it desolate, and will make war on the land of Egypt and overthrow it, and will raze the whole country of the Libyans, and will destroy the king of the Ethiopians with his army by the slaughter of the sword. Having exalted himself above all kings and 'every god', he will build the city of Jerusalem and raise up the temple that was overthrown, and will give back to the Jews the whole country and its borders; and having called their people out of slavery among the nations, he will show himself their king; and the disobedient will worship him as God and bend the knee to him, supposing him to be the Christ, not understanding what was said by the prophet, how he is a deceiver and not true. For Jeremiah says: 'Because' they disobeyed the truth, then 'a spirit of error' will speak 'to this people and to Jerusalem'. Wherefore the apostle, knowing the error of the people and the 'working of Satan' that would be in them, said: 'When they say, Peace and safety, then sudden destruction comes upon them, as labour pains upon a woman with child, and they shall not escape.'

Dan 11:36 (allusion, high confidence) · Dan 11:38 (allusion, high confidence) · Dan 11:43 (allusion, high confidence) · Matt 24:15 (quotation, high confidence) · Rev 13:18 (allusion, high confidence) · 2 Thess 2:3 (allusion, high confidence) · 2 Thess 2:9 (quotation, high confidence) · Jer 4:11 (allusion, low confidence) · 1 Thess 5:3 (quotation, high confidence)

Notes and citation

Summary: The Antichrist foretold by all Scripture will conquer Tyre, Egypt, Libya and Ethiopia, rebuild Jerusalem and the temple, gather the Jews and be worshipped as the Christ by the disobedient.

Quotations and allusions: Dan 11:36–43; Matt 24:15; Rev 13:18; 2 Thess 2:3, 9; Jer 4:11 (the wording does not match exactly; uncertain); 1 Thess 5:3. The Slavonic of this chapter is also staged, within 4.48. The statement that the Jews will receive the Antichrist as Christ is the author's; translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR χ for κ): ἀντιχοίστου → ἀντιχρίστου; ἐχπορθῶν → ἐκπορθῶν; Πιβίων κατασχάψει → Λιβύων κατασκάψει.

Topics: Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.49 (Bonwetsch GCS 1:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-49). (abbreviation not yet checked)

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4.51Bonwetsch GCS 1:318

Χρὴ οὖν ἐνορᾶν τὴν ἐσομένην τῶν ἁγίων τότε θλῖψιν καὶ ταλαιπωρίαν — δεῖ γὰρ ἡμᾶς ἐκ τῶν ἤδη μερικῶς γινομένων ἐννοεῖν τὰ ἐσόμενα — » τοιαύτης ζάλης καὶ ταράχου ἐν παντὶ τῷ κόσμῳ γενησομένης, καὶ πάντων πιστῶν πανταχοῦ ἀναιρουμένων καὶ κατὰ πᾶσαν πόλιν καὶ χώραν σφαζομένων, καὶ δικαίων αἵματος ἔκχυνομένου, καὶ ζώντων ἀνθρώπων καιομένων, καὶ θηρίοις ἑτέρων παραβαλλομένων, καὶ νηπίων ἐν ἀφόδοις φονευομένων, καὶ ἀτάφων πάντῶν ῥιπτουμένων καὶ ὑπὸ κυνῶν βιβρωσκομένων, παρθένων τε καὶ γυναικῶν παρρησίᾳ φθειρομένων καὶ αἰσχρῶς -ἐμπαιζομένων, καὶ ἀναρπαγῶν γινομένων, καὶ κοιμητηρίων ἁγίων ἀνασκαπτομένων, καὶ λειψάνων ἀνορυσσομένων καὶ ἐν πεδίῳ (ῥδιπτουμένων), καὶ βλασφημιῶν γινομένων. τάραχος ἔσται ἐν πόλεσιν τότε, τῶν ἁγίων ἐκεῖθεν διωκομένων᾽" τάραχος ἔσται ἐν ὁδοῖς καὶ ἐν ἐρημίαις, πάντων ἐκεῖ κρύβεσθαι βουλομένων" τάραχος ἔσται ἐν θαλάσσῃ, πάντων δι᾿ ὕδατος φεύγειν πειρωμένων" τάραχος ἔσται ἐν νήσοις, πάντων ἐκεῖ ἐκζητουμένων. δθχκαὶ ἔσται 1 γῆ τότε τοῖς ἁγίοις ' ἄκαρπος καὶ πᾶσα πόλις ἀοίκητος καὶ θάλασσα ἄπλωτος καὶ πᾶς ὃ κόσμος ἔρημ ος, τῶν μὲν ὑπὲ λιμοῦ διαφθειρομένων, τῶν δὲ ἀπὸ δίψης ἐκλιμπανόντων, ἑτέρων δὲ ἀπὸ τοῦ φόβου καὶ τῆς πολλῆς θλίψεως ἀποθνησκόντων. Ἱποῦ [dE] τότε κρυβήσεται ἄνθρωπος; τίνι δὲ τὰ ἴδια τέκνα παραθήσεται; ποῦ δὲ τὰ ὑπάρχοντα αὐτοῦ ἀποκομίσας διασώσει, ὁπότε μηδὲ τὴν ἰδίαν ψυχὴν σῶσαι δύναται; ὕτότε ἔσονται οἰμωγαὶ νηπίων πολλαί, πατέρων TE καὶ μητέρων ὀδυρμοί, γυναικῶν τε καὶ παρθένων ὀλολυγμοί, ἀδελφῶν τε καὶ συγγενῶν κοπετοί. tig τίνα πενθήσει τότε; οὐκ ἀδελφὸς ἀδελφόν, καὶ γὰρ αὐτὸς τὸν θάνατον προσδοκᾷ᾽ οὐ μήτηρ θυγατέρα, καὶ αὐτὴ τὸν θάνατον ὑφορωμένη" οὐ πατὴρ οἷόν, φοβούμενος μὴ καὶ αὐτὸς ἀναιρεθῇ. 111. Διὰ τοῦτο προειδὼς ὦ κύριος ταῦτα λέγει" »προσεύχεσθε, ἵνα μὴ γένηται ἣ φυγὴ ὑμῶν χειμῶνος 7 σαββάτου", μήτε ἀργοῦντας ὑμᾶς ἀπὸ δικαιοσύνης, μήτε ἀσχολουμένους [ὑμᾶς] ἐν βιωτικοῖς πράγμασιν, ὡς ἐν χειμῶνι, μήπως »αἰφνιδίως ἐπιστῇ ἐφ᾽ ὑμᾶς ἢ ἡμέρα ἐκείνη οἷς παγίς“. 2,el γὰρ μὴ ἐκολοβώθησαν, φησίν, αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ᾽ διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι". 3ἀλλὰ \ » - ς - , ς ὦ A μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων ὁ ἡλιος σκοτισθήσεται Kal ἢ σελήνη οὐ δώσει τὸ φέγγος αὑτῆς καὶ οἱ ἀστέρες καίονται ἐκ TOT οὐρανοῦ ἐκπίπτοντες καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται, καὶ τότε „OWOPTAL τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον μετὰ δὺυγνάμεως καὶ δοξης πολλῆς". tel γὰρ ὁ διάβολος πρὸς ὀλίγον ἔλαβεν A οὖ A \ “ ς , ͵ ΟΝ x ἐξουσίαν ταράξαι τὴν γῆν, ὡς γέγραπται, «ἔδωκεν αὐτῷ" ὁ θεὸς ἐξου’ 4 Π - x - -μψ -ν ς σίαν «πειράσαι τοὺς κα τοικοῦντας ἐπὶ τῆς γῆς", πόσον μᾶλλον ὁ υἱὸς τοῦ θεοῦ ὁ λαβὼν τὴν πᾶσαν ἐξουσίαν τῶν ἐπουρανίων καὶ τῶν ἐπιγείων καὶ καταχθονίων ταράξει πάντα τὸν κόσμον καὶ τὰ ἐν αὐτῷ ῳ \ , σι Κων; \ , > ” - \ στοιχεῖα πρὸς .ἐκδίκησιν τῶν" αγίων μετὰ δυνάμεως ἀγγελικῆς καὶ δόξης πατρικῆς παραγινόμενος, κοταν ἔλθῃ ἐνδοξασθῆναι ἐν πᾶσιν - ς-, > - ΝΜ - -. pe τοῖς αγίοις αὐτοῦ καὶ θαυμασθῆναι ἐν πᾶσιν τοῖς" ἐπικαλουμένοις 5...» 2 - ω ῃ Cm ΜῈ x \ Ζ αὐτόν, «ἀνταποδοῦναι τοῖς θλίβουσιν ἡμᾶς θλῖψιν, ἡμῖν δὲ τοῖς θλιβομένοις ἄνεσιν". 110. Abo οὖν βδελύγματα προείρηκεν “Ἰανιήλ, ἕν μὲν ἀφανισμοῦ, Ey δὲ ἐρημώσεως. τί τὸ τοῦ ἀφανισμοῦ αλλ ἢ ὁ ἔστησεν ἐκεῖ κατὰ τὸν καιρὸν ὁ ᾿Αντίοχος; καὶ τί τὸ τῆς ἐρημώσεως ἃλλ᾽ ἢ τὸ ad ὁλου, ὡς παρέσται ὁ ἀντίχριστος: 166 λέγει Δανιήλ᾽ καὶ αὐτὸς ἐπὶ ἀπωλείᾳ πολλῶν στήσεται, «καὶ γῆν διελεῖ ἐν δώροις" καὶ βαλεῖ εἰς αὐτὴν χῶμα, «καὶ γῆ Αἰγύπτου οὐκ ἔσται εἰς σωτηρίαν", «καὶ οὗτοι σωθήσονται ἐκ χειρὸς αὐτοῦ Ἐδὼμ καὶ Makß καὶ ἀρχὴ υἱῶν ᾿Δμμών". ὁοῦτοι γάρ εἰσιν οἱ συνερχόμενοι αὐτῷ διὰ τὴν συγγένειαν καὶ βασιλέα αὐτὸν πρῶτοι ἀναγορεύοντες. οἱ μὲν Ἐδώμ εἰσιν οἱ υἱοὶ τοῦ Ἠσαῦ, οἱ κατοικοῦντες τὸ ὅρος Σηείρ' διωὰβ δὲ καὶ ᾿Δμμὼν οἱ υἱοὶ τοῦ Δώτ, οἱ ἐκ τῶν δίο αὐτοῦ θυγατέρων γεγεννημένοι᾽ ὡς καὶ Ἡσαΐας λέγει. μκαὶ πετασθήσονται ἐν πλοίοις ἀλλοφύλων θάλασσαν ἅμα προνομεύοντες", καὶ οἱ ἀπὸ ἀνατολῶν" καὶ δυσμῶν καὶ οἱ ἀπὸ βορρᾶ δοσουσιν δόξαν, „ol δὲ υἱοὶ ᾿μμον πρῶτοι ὑπακούσονταις. LV, Οὗτος ὑπ᾿ αὐτῶν βασιλεὺς ἀναγορευθεὶς καὶ ὑπὸ πάντων δοξασθεὶς καὶ βδέλυγμα ἐρημώσεως τῷ κόσμῳ γενηθείς, κρατήσδι ἡμέρας χιλίας διακοσίας ἐνενήκοντα᾽ (cc) καὶ Δανιὴλ λέγει" καὶ δώσουσιν βδέλυγμα ἐρημώσεως ἡμέραι χίλιαι διακόσιαι ἐνενήκοντα᾽ μακάριος ὃ ὑπομείνας καὶ φθάσας εἰς ἡμέρας χιλίας τριακοσίας τριάκοντα πέντε". Ξτοῦ γὰρ βδελύγματος «παραγενομένου καὶ πολεμοῦντος τοὺς ἁγίους, ὃς ἂν ὑπερβῖ, τὰς ἡμέρας AUTOT καὶ ἐγγίσῃ εἰς ἡμέρας τεσσαράκοντα πέντε ἑτέρας ἐγγιζού σης πεντηκοστῆς, ἔφθασεν εἰς βασιλείαν οὐρανῶν. θἔρχεται γὰρ ὁ ἀντίχριστος εἰς μέρος πεντηκοστῆς οἧς τὴν βασιλείαν ἅμα Δριστῷ κληρονομεῖν μέλλον. Ἰκαὶ διὰ τοῦτο Ἡσαΐας λέγει" μἀρθήτω ὃ ἀσεβής, ἵνα μὴ ἴδῃ τὴν δόξαν κυρίου". Sxal Παῖλος ἐν τῇ πρὸς Θεσσαλονικεῖς φησιν" „OVP ὁ κύριος Ἰησοῦς ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῖ! καταργήσει τῇ, ἐπιφανείᾳ. τῆς παρουσίας αὐτοῦ", tip δὲ βασιλείαν οἱ ἅγιοι ἅμα Χριστῷ κληρονομεῖν μέλλουσιν. 171. Τούτων οὖν οὕτως ἐσομένων προσέθηκεν λέγων" »καὶ πολλοὶ τῶν ἐν γῆς χώματι καθευδόντον ἀναστήσονται, οὗτοι εἰς ζωὴν αἰώνιον καὶ οὗτοι εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον, καὶ οἱ συνιέντες ἐκλάμψουσιν ος ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν. πολλῶν οἧς οἱ ἀστέρες εἰς τὸν αἰῶνα καὶ ἔτι". Ξ2τίνες οὖν εἶσιν οἱ καθεύδοντες „Ev γῆς χώματι" ἀλλ᾽ ἢ τὰ τῶν ἀνθρώπων σώματα, ἅτινα ἀπολαμβάνοντα τὰς ἰδίας ψυχὰς ἀναστήσονται, οἱ μὲν «εἰς ἀνάστασιν ζωῆς", καθαρὰ καὶ διαυγῆ καὶ λάμποντα «ὡς ἡ λαμπρότης τοῦ στερεώματος" ἀπολαμβάνοντες αὐτά, οἱ δὲ «εἰς ἀνάστασιν κρίσεως", αὐτάρκη πρὸς τὴν αἰώνιον κόλασιν αὐτὰ ἀπολαμβάνοντες καθὼς καὶ ὃ Παῦλος λέγει" "αὐτὸς δὲ σωθήςσεται οἰς διὰ πυρός". θκαὶ γὰρ ὃ κύριος [δὲ] ἐν τῷ εὐαγγελίῳ τὸ ὅμοιον εἴρηκεν" τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὃ ἥλιος" φαίνει ἐν τῇ δόξῃ αὐτοῦ. 4x Ἡσαΐας λέγει" ,ἔγειρε ὃ καθεύ δων καὶ ἐξεγέρθητι ἐκ τῶν νεχρῶν, καὶ ἐπιφαΐσει σοι ὃ Χριστός". ὕὑκαὶ ὁ κύριος πάλιν" ἀμὴν λέγω ὑμῖν, ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ" „Kal ἀναστήσονται οἱ τὰ ἀγαθὰ πράξαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως". δοῦτοι, φησίν, ἀναστήσονται „Eis ζωήν", οἱ τῇ ὄντως ζωῇ πεπιστευκότες καὶ „Ep βίβλῳ ζωῆς" ἐγγεγραμμένοι" καὶ νοὗτοι εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον", οἵ τῷ ἀντιχρίστῳ συναιρόμενοι καὶ σὶν αὐτῷ εἰς τὴν αἰώγιον κόλασιν βαλλόμενοι. Ἰ περὶ οὐ προφητεύει Ἡσαΐας λέγων" "ὃν τρόπον ἱμάτιον ἐν αἵματι “πεφυρμένον οὐκ ἔσται καθαρόν, οὕτως οὐδὲ σὺ οὐχὶ & ἔσῃ καθαρός, ὅτι τὴν γῆν μου ἠρήμωσας καὶ τὸν λαόν μου ἀπέκτεινας᾽ οὐ μὴ μείνῃς εἰς τὸν αἰῶνα χρόνον, σπέρμα πονηρόν" ἑτοίμασον τὰ τέχνα σου εἰς σφαγὴν ταῖς ἁμαρτίαις τοῦ πατρός σου, ἵνα μὴ ἀναστῶσιν καὶ τὴν γῆν μου κληρονομήσωσιν".

Chrē oun enoran tēn esomenēn tōn hagiōn tote thlipsin kai talaipōrian — dei gar hēmas ek tōn ēdē merikōs ginomenōn ennoein ta esomena — » toiautēs zalēs kai tarachou en panti tǭ kosmǭ genēsomenēs, kai pantōn pistōn pantachou anairoumenōn kai kata pasan polin kai chōran sphazomenōn, kai dikaiōn haimatos ekchynomenou, kai zōntōn anthrōpōn kaiomenōn, kai thēriois heterōn paraballomenōn, kai nēpiōn en aphodois phoneuomenōn, kai ataphōn pantōn rhiptoumenōn kai hypo kynōn bibrōskomenōn, parthenōn te kai gynaikōn parrēsią phtheiromenōn kai aischrōs -empaizomenōn, kai anarpagōn ginomenōn, kai koimētēriōn hagiōn anaskaptomenōn, kai leipsanōn anoryssomenōn kai en pediǭ (rhdiptoumenōn), kai blasphēmiōn ginomenōn. tarachos estai en polesin tote, tōn hagiōn ekeithen diōkomenōn᾽" tarachos estai en hodois kai en erēmiais, pantōn ekei krybesthai boulomenōn" tarachos estai en thalassę̄, pantōn di᾿ hydatos pheugein peirōmenōn" tarachos estai en nēsois, pantōn ekei ekzētoumenōn. dthchkai estai 1 gē tote tois hagiois ' akarpos kai pasa polis aoikētos kai thalassa aplōtos kai pas ho kosmos erēm os, tōn men hype limou diaphtheiromenōn, tōn de apo dipsēs eklimpanontōn, heterōn de apo tou phobou kai tēs pollēs thlipseōs apothnēskontōn. Hipou [dE] tote krybēsetai anthrōpos? tini de ta idia tekna parathēsetai? pou de ta hyparchonta autou apokomisas diasōsei, hopote mēde tēn idian psychēn sōsai dynatai? hytote esontai oimōgai nēpiōn pollai, paterōn TE kai mēterōn odyrmoi, gynaikōn te kai parthenōn ololygmoi, adelphōn te kai syngenōn kopetoi. tig tina penthēsei tote? ouk adelphos adelphon, kai gar autos ton thanaton prosdoką᾽ ou mētēr thygatera, kai autē ton thanaton hyphorōmenē" ou patēr hoion, phoboumenos mē kai autos anairethę̄. 111. Dia touto proeidōs ō kyrios tauta legei" »proseuchesthe, hina mē genētai hē phygē hymōn cheimōnos 7 sabbatou", mēte argountas hymas apo dikaiosynēs, mēte ascholoumenous [hymas] en biōtikois pragmasin, hōs en cheimōni, mēpōs »aiphnidiōs epistę̄ eph᾽ hymas ē hēmera ekeinē hois pagis“. 2,el gar mē ekolobōthēsan, phēsin, hai hēmerai ekeinai, ouk an esōthē pasa sarx᾽ dia de tous eklektous kolobōthēsontai hai hēmerai ekeinai". 3alla \ » - s - , s ō A meta tēn thlipsin tōn hēmerōn ekeinōn ho hēlios skotisthēsetai Kal ē selēnē ou dōsei to phengos hautēs kai hoi asteres kaiontai ek TOT ouranou ekpiptontes kai hai dynameis tōn ouranōn saleuthēsontai, kai tote „OWOPTAL ton huion tou anthrōpou erchomenon meta dyygnameōs kai doxēs pollēs". tel gar ho diabolos pros oligon elaben A ou A \ “ s , ͵ ON x exousian taraxai tēn gēn, hōs gegraptai, «edōken autǭ" ho theos exou’ 4 P - x - -mps -n s sian «peirasai tous ka toikountas epi tēs gēs", poson mallon ho huios tou theou ho labōn tēn pasan exousian tōn epouraniōn kai tōn epigeiōn kai katachthoniōn taraxei panta ton kosmon kai ta en autǭ ǭ \ , si Kōn? \ , > ” - \ stoicheia pros .ekdikēsin tōn" agiōn meta dynameōs angelikēs kai doxēs patrikēs paraginomenos, kotan elthę̄ endoxasthēnai en pasin - s-, > - NM - -. pe tois agiois autou kai thaumasthēnai en pasin tois" epikaloumenois 5...» 2 - ō ę̄ Cm ME x \ Z auton, «antapodounai tois thlibousin hēmas thlipsin, hēmin de tois thlibomenois anesin". 110. Abo oun bdelygmata proeirēken “Ianiēl, hen men aphanismou, Ey de erēmōseōs. ti to tou aphanismou all ē ho estēsen ekei kata ton kairon ho ᾿Antiochos? kai ti to tēs erēmōseōs hall᾽ ē to ad holou, hōs parestai ho antichristos: 166 legei Daniēl᾽ kai autos epi apōleią pollōn stēsetai, «kai gēn dielei en dōrois" kai balei eis autēn chōma, «kai gē Aigyptou ouk estai eis sōtērian", «kai houtoi sōthēsontai ek cheiros autou Edōm kai Makß kai archē huiōn ᾿Dmmōn". hooutoi gar eisin hoi synerchomenoi autǭ dia tēn syngeneian kai basilea auton prōtoi anagoreuontes. hoi men Edōm eisin hoi huioi tou Ēsau, hoi katoikountes to horos Sēeir' diōab de kai ᾿Dmmōn hoi huioi tou Dōt, hoi ek tōn dio autou thygaterōn gegennēmenoi᾽ hōs kai Hēsaïas legei. mkai petasthēsontai en ploiois allophylōn thalassan hama pronomeuontes", kai hoi apo anatolōn" kai dysmōn kai hoi apo borra dosousin doxan, „ol de huioi ᾿mmon prōtoi hypakousontais. LV, Houtos hyp᾿ autōn basileus anagoreutheis kai hypo pantōn doxastheis kai bdelygma erēmōseōs tǭ kosmǭ genētheis, kratēsdi hēmeras chilias diakosias enenēkonta᾽ (cc) kai Daniēl legei" kai dōsousin bdelygma erēmōseōs hēmerai chiliai diakosiai enenēkonta᾽ makarios ho hypomeinas kai phthasas eis hēmeras chilias triakosias triakonta pente". Xtou gar bdelygmatos «paragenomenou kai polemountos tous hagious, hos an hyperbi, tas hēmeras AUTOT kai engisę̄ eis hēmeras tessarakonta pente heteras engizou sēs pentēkostēs, ephthasen eis basileian ouranōn. therchetai gar ho antichristos eis meros pentēkostēs hoēs tēn basileian hama Dristǭ klēronomein mellon. Ikai dia touto Hēsaïas legei" marthētō ho asebēs, hina mē idę̄ tēn doxan kyriou". Sxal Pailos en tę̄ pros Thessalonikeis phēsin" „OVP ho kyrios Iēsous anelei tǭ pneumati tou stomatos autoi! katargēsei tę̄, epiphaneią. tēs parousias autou", tip de basileian hoi hagioi hama Christǭ klēronomein mellousin. 171. Toutōn oun houtōs esomenōn prosethēken legōn" »kai polloi tōn en gēs chōmati katheudonton anastēsontai, houtoi eis zōēn aiōnion kai houtoi eis oneidismon kai aischynēn aiōnion, kai hoi synientes eklampsousin os hē lamprotēs tou stereōmatos kai apo tōn dikaiōn tōn. pollōn hoēs hoi asteres eis ton aiōna kai eti". X2tines oun eisin hoi katheudontes „Ev gēs chōmati" all᾽ ē ta tōn anthrōpōn sōmata, hatina apolambanonta tas idias psychas anastēsontai, hoi men «eis anastasin zōēs", kathara kai diaugē kai lamponta «hōs hē lamprotēs tou stereōmatos" apolambanontes auta, hoi de «eis anastasin kriseōs", autarkē pros tēn aiōnion kolasin auta apolambanontes kathōs kai ho Paulos legei" "autos de sōthēssetai ois dia pyros". thkai gar ho kyrios [de] en tǭ euangeliǭ to homoion eirēken" tote hoi dikaioi eklampsousin hōs ho hēlios" phainei en tę̄ doxę̄ autou. 4x Hēsaïas legei" ,egeire ho katheu dōn kai exegerthēti ek tōn nechrōn, kai epiphaïsei soi ho Christos". hyykai ho kyrios palin" amēn legō hymin, erchetai hōra kai nyn estin, hote hoi nekroi akousousin tēs phōnēs tou huiou tou theou" „Kal anastēsontai hoi ta agatha praxantes eis anastasin zōēs, hoi de ta phaula praxantes eis anastasin kriseōs". doutoi, phēsin, anastēsontai „Eis zōēn", hoi tę̄ ontōs zōę̄ pepisteukotes kai „Ep biblǭ zōēs" engegrammenoi" kai noutoi eis oneidismon kai aischynēn aiōnion", hoi tǭ antichristǭ synairomenoi kai sin autǭ eis tēn aiōgion kolasin ballomenoi. I peri ou prophēteuei Hēsaïas legōn" "hon tropon himation en haimati “pephyrmenon ouk estai katharon, houtōs oude sy ouchi & esę̄ katharos, hoti tēn gēn mou ērēmōsas kai ton laon mou apekteinas᾽ ou mē meinę̄s eis ton aiōna chronon, sperma ponēron" hetoimason ta techna sou eis sphagēn tais hamartiais tou patros sou, hina mē anastōsin kai tēn gēn mou klēronomēsōsin".

[51] We must consider, then, the tribulation and misery of the saints that will be at that time (for from what is already happening in part we must understand what is to come), when such a storm and turmoil will be in all the world: all the faithful everywhere being put to death and slaughtered in every city and country, the blood of the righteous poured out, men burned alive, others thrown to the beasts, infants murdered in the streets, all thrown out unburied and eaten by dogs, virgins and women openly violated and shamefully mocked, plundering going on, the holy cemeteries dug up and the remains exhumed and (thrown) on the plain, and blasphemies spoken. There will be turmoil in the cities then, as the saints are driven from them; turmoil on the roads and in the deserts, as all seek to hide there; turmoil on the sea, as all try to flee by water; turmoil on the islands, as all are hunted out there. And the earth will then be without fruit for the saints, and every city uninhabited, and the sea unsailed, and the whole world desolate, some being destroyed by famine, others failing from thirst, others dying from fear and great affliction. Where will a man hide then? To whom will he entrust his own children? Where will he carry his possessions to save them, when he cannot save even his own life? Then there will be many wailings of infants, laments of fathers and mothers, cries of women and virgins, mourning of brothers and kinsmen. Who will mourn whom then? Not brother for brother, for he too expects death; not mother for daughter, for she too sees death before her; not father for son, fearing lest he too be killed. [52] Therefore the Lord, foreseeing these things, says: 'Pray that your flight may not be in winter or on a Sabbath', that is, that you may neither be idle from righteousness nor busied with the affairs of this life as in winter, lest 'that day come upon you suddenly like a snare'. 'For if those days had not been shortened', he says, 'no flesh would have been saved; but for the sake of the elect those days will be shortened.' 'But after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken; and then they will see the Son of Man coming with power and great glory.' For if the devil received for a little while authority to throw the earth into turmoil, as it is written, God 'gave him' authority 'to try those who dwell on the earth', how much more will the Son of God, who has received all authority in heaven, on earth and under the earth, throw into turmoil the whole world and the elements in it, coming 'for the vengeance of' the saints with angelic power and the Father's glory, 'when he comes to be glorified in all his saints and to be marvelled at in all' who call upon him, 'to repay with affliction those who afflict us, and to give rest to us who are afflicted'. [53] Daniel, then, foretold two abominations, one of destruction and the other of desolation. What is that of destruction but the one that Antiochus set up there at that time? And what is that of desolation but the universal one, when the Antichrist comes? [54] Daniel says: 'And he will stand for the destruction of many', 'and will divide the land as gifts', and will cast earth upon it; 'and the land of Egypt shall not escape', 'and these shall be saved from his hand: Edom and Moab and the chief of the sons of Ammon'. For these are they who join him because of kinship and are the first to proclaim him king. Those of Edom are the sons of Esau, who dwell on Mount Seir; Moab and Ammon are the sons of Lot, born of his two daughters; as Isaiah too says: 'And they will fly in the ships of foreigners, plundering the sea together'; and those from the east and the west and those from the north will give glory, 'and the sons of Ammon shall obey first'. [55] He, proclaimed king by them and glorified by all, and become the abomination of desolation to the world, will rule one thousand two hundred and ninety days; as Daniel too says: 'And they shall set up the abomination of desolation, one thousand two hundred and ninety days. Blessed is he who endures and comes to one thousand three hundred and thirty-five days.' For when the abomination has come and is making war on the saints, whoever outlasts his days and reaches the further forty-five days, as Pentecost draws near, has reached the kingdom of heaven. For the Antichrist comes into part of the Pentecost, when [the saints] are about to inherit the kingdom together with Christ. And therefore Isaiah says: 'Let the ungodly be taken away, that he may not see the glory of the Lord.' And Paul says in the letter to the Thessalonians: 'Whom the Lord Jesus will slay with the breath of his mouth and destroy by the appearing of his coming'; and the saints will inherit the kingdom together with Christ. [56] These things, then, being about to happen thus, he added, saying: 'And many of those who sleep in the dust of the earth shall arise, these to everlasting life, and these to reproach and everlasting shame; and those who understand shall shine like the brightness of the firmament, and of the many righteous, like the stars for ever and ever.' Who, then, are those who sleep 'in the dust of the earth' but the bodies of men, which will receive back their own souls and rise, some 'to the resurrection of life', receiving them pure, clear and shining 'like the brightness of the firmament', others 'to the resurrection of judgment', receiving them fit for eternal punishment? As Paul too says: 'But he himself will be saved, yet as through fire.' For the Lord too said the like in the gospel: 'Then the righteous will shine like the sun' in their glory. And Isaiah says: 'Awake, O sleeper, and arise from the dead, and Christ will shine on you.' And the Lord again: 'Truly I say to you, the hour is coming and now is, when the dead will hear the voice of the Son of God'; 'and those who have done good will rise to the resurrection of life, but those who have done evil to the resurrection of judgment.' These, he says, will rise 'to life', who have believed in the true life and are 'written in the book of life'; and 'these to reproach and everlasting shame', who side with the Antichrist and are cast with him into eternal punishment. Concerning him Isaiah prophesies, saying: 'As a garment rolled in blood shall not be clean, so neither shall you be clean, because you have laid waste my land and killed my people; you shall not remain for ever, evil seed. Prepare your children for slaughter for the sins of your father, that they may not rise and inherit my land.'

Matt 24:20 (quotation, high confidence) · Luke 21:34 (quotation, high confidence) · Matt 24:22 (quotation, high confidence) · Matt 24:29 (quotation, high confidence) · Matt 24:30 (quotation, high confidence) · Rev 3:10 (allusion, medium confidence) · Matt 28:18 (allusion, high confidence) · Phil 2:10 (allusion, medium confidence) · 2 Thess 1:6 (quotation, high confidence) · 2 Thess 1:7 (quotation, high confidence) · 2 Thess 1:10 (quotation, high confidence) · Dan 11:31 (allusion, medium confidence) · Dan 12:11 (quotation, high confidence) · Dan 11:39 (quotation, high confidence) · Dan 11:41 (quotation, high confidence) · Dan 11:42 (quotation, high confidence) · Gen 19:36 (allusion, high confidence) · Isa 11:14 (quotation, high confidence) · Dan 12:12 (quotation, high confidence) · Isa 26:10 (quotation, high confidence) · 2 Thess 2:8 (quotation, high confidence) · Dan 12:2 (quotation, high confidence) · Dan 12:3 (quotation, high confidence) · John 5:29 (quotation, high confidence) · 1 Cor 3:15 (quotation, high confidence) · Matt 13:43 (quotation, high confidence) · Eph 5:14 (quotation, high confidence) · John 5:25 (quotation, high confidence) · Rev 20:12 (allusion, medium confidence) · Isa 14:19 (quotation, high confidence) · Isa 14:20 (quotation, high confidence) · Isa 14:21 (quotation, high confidence)

Notes and citation

Summary: The great tribulation under the Antichrist, Christ's warnings and his coming in glory; Antiochus's abomination and the Antichrist's; Edom, Moab and Ammon as his first followers; the 1,290 and 1,335 days; and the resurrection of the righteous to life and of the Antichrist's followers to shame.

This staged unit holds Bonwetsch's chapters 51–56 (the numerals of 52, 53, 55 and 56 are partly visible; [54] is placed by content). The Slavonic of chapters 51–52 is also staged (4.51), which adds nothing; it was not translated there. Quotations: Matt 24:20; Luke 21:34–35; Matt 24:22, 29–30; Rev 13:7 / Job 1:12 (?), 'try those who dwell on the earth' (Rev 3:10); Matt 28:18; Phil 2:10; 2 Thess 1:6–10; Dan 11:39, 42, 41; Gen 19:36–38; Isa 11:14 (LXX); Dan 12:11–12; Isa 26:10 (LXX); 2 Thess 2:8; Dan 12:2–3; John 5:28–29; 1 Cor 3:15; Matt 13:43; Eph 5:14 (Hippolytus ascribes it to Isaiah); John 5:25; Rev 20:12, 15; Isa 14:19–21 (LXX). The sentence on the Antichrist and Pentecost is damaged in the OCR; '[the saints]' is supplied by sense from the following sentence. The reckoning of the 45 days with Pentecost is the author's; translated as written. Bonwetsch's bracketed words are omitted as his deletions; folio numbers, page numbers and running heads are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR χ for κ; manuscript folio number in text; page number and running head inside a word; page number, running head and OCR noise; OCR χ for κ; running heads, page numbers and OCR noise): ἐκ τῶν Ἴδη μερικῶς → ἐκ τῶν ἤδη μερικῶς; ἐχεῖθεν → ἐκεῖθεν; προσδοχᾷ᾽ οὐ μήτη0 → προσδοκᾷ᾽ οὐ μήτηρ; σάρξ᾽ 322 ἹΠΠΟΛΑΥΤΟῪΥ Ἢ \ ς δ διὰ δὲ τοὺς ἐκλεχτοὺς χολοβωθήσονται → σάρξ᾽ διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται; χαιρὸν ὁ ᾿Αντίοχος → καιρὸν ὁ ᾿Αντίοχος; εἰς ΕΙΣ ΤΟΝ AANIHA ΙΓ, 53. 54. 323 924 ἹΠΠΟΔΑΥΤΟΥ Ψ V - - -΄ αὐτὴν → εἰς αὐτὴν; οὗτοι 43τ0 σωθήσονται → οὗτοι σωθήσονται; ἐχλάμψουσιν → ἐκλάμψουσιν; ὄντως 4378 ζωῇ → ὄντως ζωῇ; ἀπέχτεινας → ἀπέκτεινας; ἅμαροι 990 ἹΠΠΟΜΥΤΟῪΥ τίαις → ἁμαρτίαις.

Topics: Eschatology, Persecution, Martyrdom

Cite (SBL): Hippolytus, Comm. Dan. 4.51 (Bonwetsch GCS 1:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-51). (abbreviation not yet checked)

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4.57Bonwetsch GCS 1:330

Τούτων οἴτοως εἰρημένων λέγει ὃ Δανιήλ ,καὶ εἶδον, καὶ ἰδοὺ ἕτεροι δύο ἄνδρες ἑστήκεισαν εἷς ἐντεῦθεν τοῦ χείλους τοῦ ποταμοῦ καὶ εἷς ἐντεῦθεν", καὶ ἀπεκρίθησαν τῷ ἀνδρὶ τῷ ἑστῶτι „ERAVO τοῦ (δατος) τοῦ ποταμοῦ“ καὶ εἶπαν αὐτῷ" (ἕως πότε τὸ πέρας" τῶν λόγων «τῶν θαυμαστῶν. ὧν ἐλάλησας; καὶ ἤχουσα τοῦ ἀνδρὸς τοῦ ἐνδεδυμένου τὸ βαδόίν, ὃς ην ἐπάνω τοῦ ὕδατος τοῦ ποταμοῦ καὶ ὕψωσεν τὴν δεξιὰν αὐτοῦ καὶ τὴν ἀριστερὰν αὐτοῦ εἰς τὲν οὐρανόν, καὶ ὦμοσεν τῷ ζῶντι εἰς τὸν αἰῶνα, ὁτι εἰς καιρὸν καὶ καιροὺς καὶ 7 μισὺ καιροῦ ἐν τῷ συντελεσθῆναι διασκορπισμὸν γνώσονται ταῦτα πάντα". "τίνες οΌ» ἦσαν οἱ δύο ἄνδρες οἱ ἑστῶτες παρὰ τὸ ζεῖλος τοῦ ποταμοῦ, ἀλλ᾽ ἢ „0 νόμος καὶ οἱ προφῆται; “καὶ τίς ἢν ὁ ἑστοὴς «ἐπάνο) τοῦ da εἰ μὴ αὐτὸς οὗτος, περὶ οὗ αὐτοὶ [οὗτοι] πάλαι προεκήρυξαν. ὃς ἔμελλεν ἐπ᾽ ἐσχάτων ἐπὶ τῷ Ἰορδάνῃ φανερῶς ὑπὸ τοῦ πατρὸς μαρτυρεῖσθαι καὶ ὑπὸ Ἰωάννου τῷ λαῷ παρρησίᾳ δείκνυσθαι, ὁ τὸ κάστυ τοῦ γραμματέως περὶ τὴν ὀσφὺν φορῶν καὶ τὸ βαθδέν, τὸν ποικίλον χιτῶνα ἐνδεδυμένος. “οὗτοι πυνθάνονται αὐτοῦ εἰδότες, ὅτι αὐτῷ .ἐδόθη πᾶσα" ἀρχὴ καὶ ,ἐξουσία", ἵνα μάθωσιν παρ᾽ αὐτοῦ ἀκριβῶς, πότε μέλλει ἐπάγειν τῷ κόσμῳ τὴν κρίσιν καὶ πότε τὰ ὑπ᾽ αὐτοῦ λελαλημένα πληρωθήσεται. 50 δὲ κατὰ πάντα τρόπον πείθειν τούτους βουλόμενος ἐπῆρεν «τὴν δεξιὰν αὐτοῦ καὶ τὴν ἀριστερὰν [αὐτοῦ] εἰς τὸν οὐρανὸν καὶ ὦμοσεν κατὰ τοῦ ζῶντος εἰς τὸν αἰῶνα". θείς καὶ) κατὰ τίνος ὦμοσεν: ὃ υἱὸς κατὰ τοῦ πατρός, λέγων ὅτι ζῇ «εἰς τὸν αἰῶνα" ὁ πατήρ' ἡ μὴν ,,εἰς καιρὸν καὶ καιροὺς καὶ ὕμισυ καιροῦ ἐν τῷ συντελεσθῆναι διασκορπισμὸν γνώσονται ταῦτα πάντα". 770 οὖν ἐκτεῖναι αὐτὸν τὰς δύο χεῖρας [αὐτοῦ), διὰ τούτου τὸ πάθος ἐπέδειξεν. ὃτὸ δὲ εἰπεῖν ,εἰς καιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦ" τὰ τρία ἥμισυ ἔτη τὰ τοῦ ἀντιχρίστου ἐσήμανεν" καιρὸν δὲ λέγει ἐνιαυτὸν καὶ καιροὺς δὲ δύο ἔτη, ἥμισυ δὲ καιροῦ ἥμισυ ἐνιαυτοῦ" αὗταί εἶσιν αἱ χίλιαι διακόσιαι ἐνενήκοντα ἡμέραι ἃς προεῖπεν Δανιήλ. 1711. „Evo τῷ οὖν συντελεσθῆναις τὸ πάθος καὶ γενέσθαι »ὁιασχορπισμὸγ" παρόντος τοῦ ἀντιχρίστου ἐν ταῖς ἡμέραις ἐκείναις νγνώσονται ταῦτα πάντα". 3τί οὖν ἔτι διστάζεις, © ἄνθρωπε, ἐπὶ τοῖς εἰρημένοις, ἢ πῶς ἀπιστεῖς τοῖς ὑπὸ τοῦ κυρίου λελαλημένοις, ἑπότε ἡ πρώτη αὐτου παρουσία ἤδη γεγένηται, καὶ ὁ ἐπὶ «τοῦ ὕδατος" ἑστὼς τότε καὶ ὀφθεὶς τῷ Δανιὴλ τῷ κόσμῳ νῦν πεφανέρωται, καὶ τὸ πάθος αὐτοῦ πᾶσιν σεσήμανται, καὶ διασκορπισμὸς τῷ λαῷ τῶν Tovδαίων ὑπὸ Ῥωμαίων γεγένηται. δὲν τῷ γὰρ λέγειν τσυντελεσθῆναι ὅ διασχκορπισμὸν γνώσονται ταῦτα πάντα", παρόντος [τότε] τοῦ κυρίου πρὸς αὐτοὺς καὶ μὴ ἐπιγνωσθέντος ὑπ᾿ αὐτῶν διεσκορπίσθησαν εἰς ra πάντα τὸν κόσμον ἔκβλητοι τῆς ἰδίας χώρας γενόμενοι, καὶ ὑπὸ τῶν ἐχθρῶν πολεμηθέντες ἐκ τῆς Ἱερουσαλὴμ ἱπόλεως) ἐξώσθησαν ἐπίχαρμα πᾶσιν τοῖς ἔθνεσιν γενάμενοι, ἵνα τὸ εὐαγγέλιον τοῦ κυρίου κατὰ πάντα τὸν κόσμον πηρυχθῇ καὶ ὁ πᾶς χρόγος πληροθῇ καὶ ἡ ἐσχάτη ἑβδομὰς περιληφθῇ καὶ οἱ δύο πρόδρομοι τοῦ Χριστοῦ ἀποσταλῶσιν καὶ τὸ βδέλυγμα τῆς ἐρημώσεως" μετ᾽ αὐτοὺς “ἀναφανῇ καὶ ὃ κριτὴς τῶν κριτῶν ἀπὸ οὐρανῶν ἀποκαλυφθῆ καὶ ἡ ἀνάστασις τῶν ἁγίων γερη 81; καὶ τὸ αἰώνιον βασίλειον τοῖς ἀξίοις δοθῇ καὶ τὸ τῶν ἀσεβῶν ἄσβεστον καὶ ἀκοίμητον πῦρ ἐξαφθήῆ.

Toutōn oitoōs eirēmenōn legei ho Daniēl ,kai eidon, kai idou heteroi dyo andres hestēkeisan heis enteuthen tou cheilous tou potamou kai heis enteuthen", kai apekrithēsan tǭ andri tǭ hestōti „ERAVO tou (datos) tou potamou“ kai eipan autǭ" (heōs pote to peras" tōn logōn «tōn thaumastōn. hōn elalēsas? kai ēchousa tou andros tou endedymenou to badoin, hos ēn epanō tou hydatos tou potamou kai hypsōsen tēn dexian autou kai tēn aristeran autou eis ten ouranon, kai ōmosen tǭ zōnti eis ton aiōna, hoti eis kairon kai kairous kai 7 misy kairou en tǭ syntelesthēnai diaskorpismon gnōsontai tauta panta". "tines oO» ēsan hoi dyo andres hoi hestōtes para to zeilos tou potamou, all᾽ ē „0 nomos kai hoi prophētai? “kai tis ēn ho hestoēs «epano) tou da ei mē autos houtos, peri hou autoi [houtoi] palai proekēryxan. hos emellen ep᾽ eschatōn epi tǭ Iordanę̄ phanerōs hypo tou patros martyreisthai kai hypo Iōannou tǭ laǭ parrēsią deiknysthai, ho to kasty tou grammateōs peri tēn osphyn phorōn kai to bathden, ton poikilon chitōna endedymenos. “houtoi pynthanontai autou eidotes, hoti autǭ .edothē pasa" archē kai ,exousia", hina mathōsin par᾽ autou akribōs, pote mellei epagein tǭ kosmǭ tēn krisin kai pote ta hyp᾽ autou lelalēmena plērōthēsetai. 50 de kata panta tropon peithein toutous boulomenos epēren «tēn dexian autou kai tēn aristeran [autou] eis ton ouranon kai ōmosen kata tou zōntos eis ton aiōna". theis kai) kata tinos ōmosen: ho huios kata tou patros, legōn hoti zę̄ «eis ton aiōna" ho patēr' hē mēn ,,eis kairon kai kairous kai hymisy kairou en tǭ syntelesthēnai diaskorpismon gnōsontai tauta panta". 770 oun ekteinai auton tas dyo cheiras [autou), dia toutou to pathos epedeixen. hoto de eipein ,eis kairon kai kairous kai hēmisy kairou" ta tria hēmisy etē ta tou antichristou esēmanen" kairon de legei eniauton kai kairous de dyo etē, hēmisy de kairou hēmisy eniautou" hautai eisin hai chiliai diakosiai enenēkonta hēmerai has proeipen Daniēl. 1711. „Evo tǭ oun syntelesthēnais to pathos kai genesthai »hoiaschorpismog" parontos tou antichristou en tais hēmerais ekeinais ngnōsontai tauta panta". 3ti oun eti distazeis, © anthrōpe, epi tois eirēmenois, ē pōs apisteis tois hypo tou kyriou lelalēmenois, hepote hē prōtē autou parousia ēdē gegenētai, kai ho epi «tou hydatos" hestōs tote kai ophtheis tǭ Daniēl tǭ kosmǭ nyn pephanerōtai, kai to pathos autou pasin sesēmantai, kai diaskorpismos tǭ laǭ tōn Tovdaiōn hypo Rhōmaiōn gegenētai. den tǭ gar legein tsyntelesthēnai ho diaschkorpismon gnōsontai tauta panta", parontos [tote] tou kyriou pros autous kai mē epignōsthentos hyp᾿ autōn dieskorpisthēsan eis ra panta ton kosmon ekblētoi tēs idias chōras genomenoi, kai hypo tōn echthrōn polemēthentes ek tēs Hierousalēm hipoleōs) exōsthēsan epicharma pasin tois ethnesin genamenoi, hina to euangelion tou kyriou kata panta ton kosmon pērychthę̄ kai ho pas chrogos plērothę̄ kai hē eschatē hebdomas perilēphthę̄ kai hoi dyo prodromoi tou Christou apostalōsin kai to bdelygma tēs erēmōseōs" met᾽ autous “anaphanę̄ kai ho kritēs tōn kritōn apo ouranōn apokalyphthē kai hē anastasis tōn hagiōn gerē 81? kai to aiōnion basileion tois axiois dothę̄ kai to tōn asebōn asbeston kai akoimēton pyr exaphthēē.

[57] These things having been said thus, Daniel says: 'And I saw, and behold, two other men stood, one on this bank of the river and one on that; and they answered the man who stood above the water of the river and said to him: How long until the end of the wonderful words that you have spoken? And I heard the man clothed in baddin, who was above the water of the river, and he raised his right hand and his left hand to heaven and swore by him who lives for ever, that for a time and times and half a time, when the scattering is accomplished, they shall know all these things.' Who, then, were the two men who stood by the bank of the river but the law and the prophets? And who was the one standing above the water but he himself of whom they proclaimed long ago, who was at the last to be openly borne witness to by the Father at the Jordan and shown boldly to the people by John; he who wears the scribe's ink-case about his loins and the baddin, clothed with the many-coloured robe? These men inquire of him, knowing that 'all' dominion and 'authority has been given' to him, so as to learn exactly from him when he will bring the judgment on the world and when the things spoken by him will be fulfilled. And he, wishing to persuade them in every way, lifted up 'his right hand and his left hand to heaven and swore by him who lives for ever'. Who swore, and by whom? The Son by the Father, saying that the Father lives 'for ever': surely 'for a time and times and half a time, when the scattering is accomplished, they shall know all these things'. By stretching out his two hands, then, he showed the Passion. And by saying 'for a time and times and half a time' he signified the three and a half years of the Antichrist; for by 'a time' he means a year, by 'times' two years, and by 'half a time' half a year. These are the one thousand two hundred and ninety days that Daniel foretold. [58] 'When', then, the Passion 'is accomplished' and the 'scattering' has come about, when the Antichrist is present in those days, 'they shall know all these things'. Why, then, man, do you still hesitate about what has been said, or how do you disbelieve what was spoken by the Lord, when his first coming has already taken place, and he who then stood 'above the water' and was seen by Daniel has now been manifested to the world, and his Passion has been made known to all, and the scattering of the people of the Jews has been brought about by the Romans? For in saying 'when the scattering is accomplished they shall know all these things', (it means that) when the Lord was present among them and was not recognized by them, they were scattered into all the world, having become outcasts from their own land; and being warred upon by their enemies, they were driven out of the city of Jerusalem, becoming a joy to all the nations; so that the gospel of the Lord might be preached throughout the world, and the whole time be fulfilled, and the last week be left, and the two forerunners of Christ be sent, and after them 'the abomination of desolation' appear, and the Judge of judges be revealed from heaven, and the resurrection of the saints take place, and the eternal kingdom be given to the worthy, and the unquenchable and unsleeping fire of the ungodly be kindled.

Dan 12:5 (quotation, high confidence) · Dan 12:6 (quotation, high confidence) · Dan 12:7 (quotation, high confidence) · Matt 3:17 (allusion, high confidence) · John 1:29 (allusion, medium confidence) · Ezek 9:2 (allusion, high confidence) · Matt 28:18 (quotation, high confidence) · Dan 12:11 (allusion, high confidence) · Matt 24:14 (allusion, high confidence) · Rev 11:3 (allusion, medium confidence) · Matt 24:15 (quotation, high confidence) · Mark 9:48 (allusion, medium confidence)

Notes and citation

Summary: On Daniel 12:5–7: the two men by the river are the law and the prophets, the man above the water is Christ; his outstretched hands show the Passion, the 'time, times and half a time' the Antichrist's three and a half years, and the 'scattering' the dispersion of the Jews before the end.

This staged unit holds Bonwetsch's chapters 57 and 58 (the numeral LVIII is partly visible); marked [57], [58]. Quotations and allusions: Dan 12:5–7, 11 (Theodotion); Matt 3:13–17; John 1:29–34; Ezek 9:2 (the scribe's ink-case); Matt 28:18; Dan 12:11; Matt 24:14; Rev 11:3 (the two forerunners); Matt 24:15; Mark 9:48. The interpretation of the dispersion of the Jews after the fall of Jerusalem is the author's; translated as written, with this neutral note. Bonwetsch's bracketed words are omitted as his deletions.

Notes on the original text

Digital text corrected (OCR slips; OCR χ for κ; page number and running head): ποταHOT → ποταμοῦ; ὅτι 332 ἹΠΠΟΛΥΤΟΥ αὐτῷ → ὅτι αὐτῷ; τὴν χρίσιν → τὴν κρίσιν; ἐχείναις → ἐκείναις; ἔχβλητοι → ἔκβλητοι.

Topics: Christology, Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.57 (Bonwetsch GCS 1:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-57). (abbreviation not yet checked)

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4.59Bonwetsch GCS 1:334

Τούτων οὕτως «εἰρημένων, βουλόμενος ὁ προφήτης ἀκριβέστερον περιεργάϊξ ζεσθαι ὁποῖα nV τὰ μετὰ τὴν» ἀνάστασιν, ἀπεκρίθη πρὸς [MED «κύριε, τί τὰ ἔσχατα τούτων; καὶ εἶπεν" δεῦρο, Δανιὴλ, ὁτι πεῖν καὶ ἐσφραγισμένοι οἱ λόγοι οὗτοι ἕως καιροῦ πέρας, ἕως ἂν ἐκλεγῶσιν καὶ ἐκλευκα»θῶσιν καὶ ἐκπυρωθῦσιν πολλοὶ καὶ ἀνομήσουσιν ἄνομοι καὶ οἱ νοΐμονες συνήσουσιν“. (καὶ σὺ δεῦρο καὶ ἀναπαίύίου" ἔτι γὰρ ἡμέραι εἰς ἀναπλήρωσιν συντελείας καὶ ἀναστήσῃ εἰς τὸν κλῆρόν σου εἰς συντέλειαν ἡμερῶν“. 32ἐπειδὴ γὰρ "ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἁγίοις" ἐκδιηγήσασθαι ἄνθρωπος νῦν οὐ δύγαται --- οὔτε γὰρ ,ὀφθαλμὸς" αὐτοῦ „Elder“ οὔτε «οὖς ἤκουσεν" οὔτε „Exil καρδίαν ἀνθρώπου“ ἀνέβη“, „Elc ἃ καὶ ἐπιθυμοῦσιν τότε ἄγγελοι παρακύψαι" -- οὕτως ἔφη πρὸς αὐτὸν ,ἐμπεφραγμένοι εἰσὶν οἱ λόγοι οὗτοι ἕως καιροῦ πέρας, ἕως ἂν ἐκλεγῶσιν καὶ ἐκλευκανθῶσιν καὶ ἐκπυρωθῶσι»ν πολλοί". τίνες δὲ οἱ ἐκλεγόμενοι ἀλλ᾽ ἢ οἱ ἄξιοι τῆς βασιλείας εὑρισκόμενοι; ' καὶ τίνες οἱ λευκαι νόμενοι ἀλλ᾽ ἢ οἱ τῷ τῆς "ἀληθείας" λόγῳ πιστεύοντες, ἵνα λευκανθῶσιν δι᾽ αὐτοῦ καὶ ἀποβάλλοντες τὸν τῶν ἁμαρτιῶν ῥύπον ἐνδύσονται τὸ ἀπ᾽ οὐρανῶν καθαρὸν καὶ διαυγὲς ἅγιον πνεῦμα, ἵνα παρόντος τοῦ νυμφίου εὐθέως συνεισέλθωσιν αὐτῷ. ὕκαὶ τίνες οἱ ἐκπυρούμενοι ἢ οἱ διερχόμενοι "διὰ πυρὸς καὶ ὕδατος" διὰ τοῦ πνευματικοῦ ,λουτροῦ τῆς παλιγγεγεσίας" καὶ „TO θέλημα" τοῦ θεοῦ διὰ πυρώσεως πολλῶν πειρασμῶν καὶ θλίψεων ποιοῦντες; δι καὶ ἀνομήσουσιν ἄνομοι καὶ οἱ νοήμονες συνήσουσιν“ οἱ διὰ τοῦ αὐτεξουσίου ἀνομοῦντες καὶ δι᾿ αὐτοῦ πάλιν τινὲς συνιέντες καὶ εὐαρεστοῦντες.

Toutōn houtōs «eirēmenōn, boulomenos ho prophētēs akribesteron periergaïx zesthai hopoia nV ta meta tēn» anastasin, apekrithē pros [MED «kyrie, ti ta eschata toutōn? kai eipen" deuro, Daniēl, hoti pein kai esphragismenoi hoi logoi houtoi heōs kairou peras, heōs an eklegōsin kai ekleuka»thōsin kai ekpyrōthysin polloi kai anomēsousin anomoi kai hoi noïmones synēsousin“. (kai sy deuro kai anapaiuiou" eti gar hēmerai eis anaplērōsin synteleias kai anastēsę̄ eis ton klēron sou eis synteleian hēmerōn“. 32epeidē gar "ha hētoimasen ho theos tois hagiois" ekdiēgēsasthai anthrōpos nyn ou dygatai --- oute gar ,ophthalmos" autou „Elder“ oute «ous ēkousen" oute „Exil kardian anthrōpou“ anebē“, „Elc ha kai epithymousin tote angeloi parakypsai" -- houtōs ephē pros auton ,empephragmenoi eisin hoi logoi houtoi heōs kairou peras, heōs an eklegōsin kai ekleukanthōsin kai ekpyrōthōsi»n polloi". tines de hoi eklegomenoi all᾽ ē hoi axioi tēs basileias heuriskomenoi? ' kai tines hoi leukai nomenoi all᾽ ē hoi tǭ tēs "alētheias" logǭ pisteuontes, hina leukanthōsin di᾽ autou kai apoballontes ton tōn hamartiōn rhypon endysontai to ap᾽ ouranōn katharon kai diauges hagion pneuma, hina parontos tou nymphiou eutheōs syneiselthōsin autǭ. hykai tines hoi ekpyroumenoi ē hoi dierchomenoi "dia pyros kai hydatos" dia tou pneumatikou ,loutrou tēs palingegesias" kai „TO thelēma" tou theou dia pyrōseōs pollōn peirasmōn kai thlipseōn poiountes? di kai anomēsousin anomoi kai hoi noēmones synēsousin“ hoi dia tou autexousiou anomountes kai di᾿ autou palin tines synientes kai euarestountes.

These things having been said thus, the prophet, wishing to inquire more exactly what the things after the resurrection would be like, answered and said: 'Lord, what are the last of these things? And he said: Come, Daniel, for these words are shut up and sealed until the end of the time, until many are chosen and made white and tried by fire, and the lawless act lawlessly, and those who understand shall understand. And you, come and rest; for there are yet days to the fulfilment of the consummation, and you shall rise to your lot at the end of the days.' For since a man cannot now describe 'what God has prepared' for the saints (for neither has 'eye seen' nor 'ear heard', nor has it 'entered into the heart of man', 'into which things angels too long to look'), he said to him thus: 'These words are shut up until the end of the time, until many are chosen and made white and tried by fire.' Who are those who are chosen but those found worthy of the kingdom? And who are those made white but those who believe in the word of 'truth', so that they may be made white through it and, casting off the filth of sins, put on the pure and clear Holy Spirit from heaven, so that when the Bridegroom comes they may at once go in with him? And who are those tried by fire but those who pass 'through fire and water', through the spiritual 'washing of regeneration', and do 'the will' of God through the fiery trial of many temptations and afflictions? 'And the lawless shall act lawlessly, and those who understand shall understand': those who act lawlessly through their free will, and some again who through it understand and are well-pleasing.

Dan 12:8 (quotation, high confidence) · Dan 12:9 (quotation, high confidence) · Dan 12:10 (quotation, high confidence) · Dan 12:13 (quotation, high confidence) · 1 Cor 2:9 (quotation, high confidence) · 1 Pet 1:12 (quotation, high confidence) · Matt 25:10 (allusion, high confidence) · Ps 66:12 (65:12 LXX) (quotation, high confidence) · Titus 3:5 (quotation, high confidence) · Matt 7:21 (allusion, medium confidence)

Notes and citation

Summary: On Daniel 12:8–13: the things after the resurrection are sealed until the end; the chosen, the whitened and the tried by fire are those found worthy, cleansed by baptism and the Spirit, and proved through trials.

Quotations: Dan 12:8–10, 13 (Theodotion, with 'come and rest'); 1 Cor 2:9; 1 Pet 1:12; Matt 25:10; Ps 66:12 (LXX 65:12); Titus 3:5; Matt 7:21. Hippolytus reads the 'fire and water' of Ps 66:12 as baptism and trials; translated as written. A manuscript folio number, a page number and running heads are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR χ for κ; folio number; OCR slip; manuscript folio number in text; page number and running head): ἀχριβέστερον → ἀκριβέστερον; ἀπεκχρίθη 1267 πρὸς → ἀπεκρίθη πρὸς; δεῦρο, 44rb Δανιὴλ → δεῦρο, Δανιὴλ; (καὶ σὺ 336 N ἹΠΠΟΑΥΤΟΥ δεῦρο → (καὶ σὺ δεῦρο; 338 ἹΠΠΟΔΛΥΤΟΥ → .

Topics: Baptism, Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 4.59 (Bonwetsch GCS 1:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-59). (abbreviation not yet checked)

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4.60Bonwetsch GCS 1:338

Τοῦ οὖν κυρίου διηγουμένου τοῖς μαθηταῖς περὶ τῆς μελλούσης τῶν ἁγίων βασιλείας οὗς εἴη ἔνδοξος καὶ ᾿θαυμαστή, καταπλαγεὶς ὁ Ἰούδας ἐπὶ τοῖς λεγομένοις ἔφη" καὶ τίς ἄρα ὄψεται ταῦτα; ὃ δὲ κύριος ἔφη" «ταῦτα ὄψονται οἱ ἄξιοι γενόμενοι". Ude νῦν, ὦ ἂνθροωπε, τὰ πάλαι ἐσφραγισμένα καὶ γνωσθῆναι μὲ δυνάμενα νῦν παρρησίᾳ .ἐπὶ τῶν δωμάτων" κηρύσσεται καὶ ἡ τῆς ζωῆς βίβλος ἐκταθεῖσα ἤδη φανερῶς ἐπὶ ξύλου ἥπλωται ἔχουσα . τίτλο»" υδωμαϊστὶ καὶ ἑλληνιστὶ καὶ ἑβραϊστὶ" γεγραμμένον, ὑπως καὶ Ῥωμαῖοι καὶ Ἑλληνες καὶ Ἑβραῖοι διδαχθῦσιν, ἵνα ρθῦ δοκῶντες οἱ ἄνθρωποι τὰ μέλλοντα ἀγαθὰ πιστεύσωσιν τοῖς ἐκεῖ ἐγγεγραμμένοις ἐν ταύτῃ «τῇ βίβλῳ τῆς ζωῆς" τοῖς καὶ κηρυχθεῖσιν ἐν ὅλῳ τῷ κόσμῳ, καὶ μαθόντες τὰ [τῷ κόσμῳ! ἐπερχόμενα κακά, φοβηθέντες τὴν κρίσιν [καὶ] ἐκφύγωσιν καὶ τὴν αἰώνιον κόλασιν, ὅπως ἄξιοι πάντες τοῦ βασιλέως εὑρεθέντες ἐκλάβωμεν αὐτὸν καθαρὸν καθαροῖς σώμασιν καὶ ψυχαῖς, λαμπρὰς καὶ εὐώδεις στολὰς περὶ τὸ σῶμα ἠμφιεσμένοι, τὰς ἑαυτῶν λαμπάδας ἐλαίῳ διαυγεῖ καταρτίσαντες, ἵνα μὴ τῇ ,κκραιπάλῃ καὶ τῇ μέθη“ καὶ τῇ παντοίᾳ φαντασίᾳ καὶ ἡδονῇ τοῦ βίου τούτου ἀπατηθέντες καὶ μείζονα τὰ πρόσχαιρα καὶ ἐπίγεια καὶ εὔφθαρτα νομίσαντες τῶν ἀϊδίων καὶ ἀφθάρτων καὶ ἀκηράτωον ἀγαθῶν, ἀπονυστάξαντες ἐκπέσωμεν τῆς Aidiov ζωῆς. θδύναται δὲ ὁ θεὸς πάντας ἡμᾶς [πρὸς τὰ μέλλοντα; ἐγρηγόρους ποιῆσαι. καταρτίσαι. σῶσαι, ἐλεῆσαι, φυλάξαι. τηρῆσαι ἐπὸ παντὸς πειρασμοῦ καὶ θλίψεως, ὅπως ἐκφυγόντες τὴν ἐπερχομένην διὰ πυρὸς κρίσιν φθάσωμεν [ἀπαντῆσαι μετὰ χαρᾶς] εἰς τὴν ἐπιφάνειαν τοῦ ἠγαπημένου παιδὸς αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, δοξάζοντες αὐτόν, ὅτι αὐτῷ ἡ δόξα νῦν καὶ ἀεὶ καὶ εἰς τοὺὶς αἰῶνας τῶν αἰώνων. ἀμήν.

Tou oun kyriou diēgoumenou tois mathētais peri tēs mellousēs tōn hagiōn basileias hous eiē endoxos kai ᾿thaumastē, kataplageis ho Ioudas epi tois legomenois ephē" kai tis ara opsetai tauta? ho de kyrios ephē" «tauta opsontai hoi axioi genomenoi". Ude nyn, ō anthroōpe, ta palai esphragismena kai gnōsthēnai me dynamena nyn parrēsią .epi tōn dōmatōn" kēryssetai kai hē tēs zōēs biblos ektatheisa ēdē phanerōs epi xylou hēplōtai echousa . titlo»" ydōmaïsti kai hellēnisti kai hebraïsti" gegrammenon, hypōs kai Rhōmaioi kai Hellēnes kai Hebraioi didachthysin, hina rthy dokōntes hoi anthrōpoi ta mellonta agatha pisteusōsin tois ekei engegrammenois en tautę̄ «tę̄ biblǭ tēs zōēs" tois kai kērychtheisin en holǭ tǭ kosmǭ, kai mathontes ta [tǭ kosmǭ! eperchomena kaka, phobēthentes tēn krisin [kai] ekphygōsin kai tēn aiōnion kolasin, hopōs axioi pantes tou basileōs heurethentes eklabōmen auton katharon katharois sōmasin kai psychais, lampras kai euōdeis stolas peri to sōma ēmphiesmenoi, tas heautōn lampadas elaiǭ diaugei katartisantes, hina mē tę̄ ,kkraipalę̄ kai tę̄ methē“ kai tę̄ pantoią phantasią kai hēdonę̄ tou biou toutou apatēthentes kai meizona ta proschaira kai epigeia kai euphtharta nomisantes tōn aïdiōn kai aphthartōn kai akēratōon agathōn, aponystaxantes ekpesōmen tēs Aidiov zōēs. thdynatai de ho theos pantas hēmas [pros ta mellonta? egrēgorous poiēsai. katartisai. sōsai, eleēsai, phylaxai. tērēsai epo pantos peirasmou kai thlipseōs, hopōs ekphygontes tēn eperchomenēn dia pyros krisin phthasōmen [apantēsai meta charas] eis tēn epiphaneian tou ēgapēmenou paidos autou Iēsou Christou tou kyriou hēmōn, doxazontes auton, hoti autǭ hē doxa nyn kai aei kai eis touis aiōnas tōn aiōnōn. amēn.

When the Lord was relating to the disciples how glorious and wonderful the coming kingdom of the saints would be, Judas, astounded at what was said, said: 'And who, then, will see these things?' And the Lord said: 'Those who have become worthy will see these things.' See now, man: the things sealed of old, which could not be known, are now proclaimed boldly 'on the housetops'; and the book of life, stretched out, is already openly spread upon the wood, having the title written 'in Latin and Greek and Hebrew', so that Romans, Greeks and Hebrews may be taught; so that men, expecting the good things to come, may believe what is written there in this 'book of life', which has also been proclaimed in the whole world; and, learning the evils that are coming, may fear the judgment and escape the eternal punishment too; so that, all being found worthy of the King, we may receive him, pure as he is, with pure bodies and souls, clothed about our bodies with bright and fragrant robes, having trimmed our lamps with clear oil; lest, deceived by 'carousing and drunkenness' and every fancy and pleasure of this life, and thinking the temporary, earthly and perishable things greater than the eternal, imperishable and undefiled good things, we doze off and fall away from eternal life. And God is able to make us all watchful, to equip, save, have mercy on, guard and keep us from every temptation and affliction, so that, escaping the judgment that is coming by fire, we may arrive at the appearing of his beloved Child, Jesus Christ our Lord, glorifying him; for to him be the glory, now and always and for ever and ever. Amen.

Matt 10:27 (quotation, high confidence) · John 19:20 (quotation, high confidence) · Phil 4:3 (allusion, medium confidence) · Matt 25:4 (allusion, high confidence) · Luke 21:34 (quotation, high confidence) · Jude 1:24 (echo, medium confidence)

Notes and citation

Summary: The conclusion: what was sealed is now proclaimed, the book of life spread on the cross, so that believers may be found worthy and watchful for Christ's appearing; doxology.

Hippolytus's saying of Judas and the Lord's answer is not in the canonical Gospels (a similar exchange is in Irenaeus, Haer. 5.33.4, from Papias). Quotations and allusions: Matt 10:27; John 19:19–20; Phil 4:3 / Rev 20:12 ('book of life'); Matt 25:1–13; Luke 21:34; Jude 24. The end of the staged text carries the opening of the next work in Bonwetsch's volume (Hippolytus on the Song of Songs: 'And where is all this rich knowledge?…'); it is removed by a logged correction. Bonwetsch's bracketed words are omitted as his deletions.

Notes on the original text

Digital text corrected (OCR slip; manuscript folio number in text; opening of the next work in the edition (Hippolytus on the Song of Songs), not part of this commentary): χραιπάλῃ → κραιπάλῃ; Χριστοῦ τοῦ 4ὅτα κυρίου → Χριστοῦ τοῦ κυρίου; ΓΝ Καὶ ποῦ πᾶσα ἡ πλουσία αὕτη γνῶσις; ποῦ δὲ τὰ μυστήρια ταῦτα; καὶ ποῦ αἱ βίβλοι; ἀναφέρονται γὰρ μόναι αἱ παροιμίαι καὶ ἡ σοφία καὶ ὃ ἐκκλησιαστὴς καὶ τὸ (OU τῶν ἀσμάτων. τί οὐν; ψεύδεται ὴ γραφή: μὴ γένοιτο" ἀλλὰ πολλὴ μέν τις ὕλη γέγενηται τῶν γραμμάτων, ὡς δηλοῖ τὸ λέγειν ἀσμα ἀσμάτων. σημαίνει γὰρ ὅτι ὅσα περιεῖχον αἱ πεντακισχίλιαι edel ἐν τῷ ἕνὶ διηγήσατο. ἐν δὲ ταῖς ἡμέραις Ἐζεκίου τὰ μὲν τῶν βιβλίων ἐξελέγησαν, τὰ δὲ zu περιώφθησαν. ὅθεν φησὶν ἡ] γραφή" μαὕται αἵ παροιμίαι Σολομῶντος αἱ ἀδιάκριτοι, ἃς ἐξεγράψαντο οἱ φίλοι Ἐζεκίου τοῦ βασιλέως“. πόdep δὲ ἐξελέξαντο ἀλλ᾽ ἢ ἐκ τῶν βιβλίων τῶν ἐγκειμένων ἐν αἷς λέγει τρισχιλίαις παραβολαῖς καὶ πεντακισχιλίαις ᾧδαῖς; ἐξ αὐτῶν op τούτων οἱ φίλοι ᾿Εζεκίου σοφοὶ ὑπάρχοντες ἐξελέξαντο τὰ πρὸς οἰκοδομὴν ἐκκλησίας. ὅ → .

Extrabiblical texts: Papias (Papias (fragments); allusion)

Topics: Eschatology, Christology

Cite (SBL): Hippolytus, Comm. Dan. 4.60 (Bonwetsch GCS 1:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-60). (abbreviation not yet checked)

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