Treatise on Christ and Antichrist 1–30

Hippolytus of Rome · Treatise on Christ and Antichrist · ca. 200–215 · Rome · 30 passages

Greek text: PG 10.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 5 (1886).

Chapter 1

1PG 10:725d–728b

Βουληθέντος σου κατʼ ἀκρίβειαν τεθέντα σοι ὑπʼ ἐμοῦ κεφάλαια, ἀγαπητέ Θεόφιλε, εὕλογον ἡγησάμην ἀφθόνως ὡς ἐξ ἀγίας πηγῆς, ἐξ αὐτῶν τῶν ἀγίων Γραφῶν, παραστῆσαί σοι κατʼ ὀφθαλμὸν τὰ ζητούμενα,ἴνα μὴ μόνον ταῖς ἀκοαῖς τῶν ὄντων ἐγκαταθέμενος ταῦτα εὐφρανθῇς, ἀλλὰ δυνάμει καὶ αὐτὰ τὰ πράγματα ἀνιστορήσας, κατὰ πάντα τὸν Θεὸν δοξάσαι δυνηθῆς. Τοῦτο γάρ σοι ἐφόδιον ἐν τῷ νῦν βίῳ ἀκίνδυνον ἤτω παρʼ ἡμῶν, ὅπως τοῖς πολλοῖς δύσγνωστα καὶ δύσληπτα ἐξ ἐτοίμων λόγων προσενέγκας ἐγκατασπείρῃς τῷ πλάτει τῆς καρδίας σου, ὡς πίων καθαρὰ γῆ. Δυσωπήσεις δὲ διὰ τούτων τοὺς ἀντιτιθεμένους καὶ ἀντιλέγοντας τῷ σωτηρίῳ λόγῳ. Ὅρα δὲ μὴ εἰς ἀπίστους καὶ βλασφήμους γλώσσας ἐγκατάθη ταῦτα· κίνδυνος γὰρ οὐχ ὁ τυχών· μετάδος δὲ εὐλαβέσι καὶ πιστοῖς ἀνθρώποις τοῖς ἐθέλουσιν ὀσίως καὶ δικαίως μετὰ φόβου ζῇν. Οὐ γὰρ μάτην ὁ μακάριος Ἀπόστολος παραινῶν Τιμοθέῳ λέγει· « Ὦ Τιμόθεε, τὴν παρακαταθήκην φύλαξον ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, ἦν τινες ἐπαγγελλόμενοι περὶ τὴν πίστιν ἠστόχησαν. » Καὶ πάλιν· « Σὺ οὖν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ· καὶ ἃ ἤκουσας παρʼ ἐμοῦ διὰ πολλῶν παρακλήσεων, ταῦτα παράθου πιστοῖς ἀνθρώποις, οἵτινες ἱκανοὶ ἔσονται καὶ ἐτέρους διδάξαι. » Εἰ οὖν ὁ μακάριος μετʼ εὐλαβείας παρεδίδου ταῦτα, ἀπερ ἀπασιν εὕγνωστα ἦν, βλέπων τῷ πνεύματι, ὅτι « οὐ παντων ἦν ἡ πίστις· πόσῳ μᾶλλον ἡμεις κινδυνεύσομεν. εἰ ἀπλῶς καὶ ὡς ἔτυχε, τὰ τοῦ Θεοῦ λόγια μεταδώσομεν βεβήλοις καὶ ἀναξίοις ἀνδράσιν;

Boulēthentos sou katʼ akribeian tethenta soi hypʼ emou kephalaia, agapēte Theophile, heulogon hēgēsamēn aphthonōs hōs ex agias pēgēs, ex autōn tōn agiōn Graphōn, parastēsai soi katʼ ophthalmon ta zētoumena,ina mē monon tais akoais tōn ontōn enkatathemenos tauta euphranthę̄s, alla dynamei kai auta ta pragmata anistorēsas, kata panta ton Theon doxasai dynēthēs. Touto gar soi ephodion en tǭ nyn biǭ akindynon ētō parʼ hēmōn, hopōs tois pollois dysgnōsta kai dyslēpta ex etoimōn logōn prosenenkas enkataspeirę̄s tǭ platei tēs kardias sou, hōs piōn kathara gē. Dysōpēseis de dia toutōn tous antitithemenous kai antilegontas tǭ sōtēriǭ logǭ. Hora de mē eis apistous kai blasphēmous glōssas enkatathē tauta; kindynos gar ouch ho tychōn; metados de eulabesi kai pistois anthrōpois tois ethelousin osiōs kai dikaiōs meta phobou zę̄n. Ou gar matēn ho makarios Apostolos parainōn Timotheǭ legei; « Ō Timothee, tēn parakatathēkēn phylaxon ektrepomenos tas bebēlous kenophōnias kai antitheseis tēs pseudōnymou gnōseōs, ēn tines epangellomenoi peri tēn pistin ēstochēsan. » Kai palin; « Sy oun, teknon mou, endynamou en tę̄ chariti tę̄ en Christǭ Iēsou; kai ha ēkousas parʼ emou dia pollōn paraklēseōn, tauta parathou pistois anthrōpois, hoitines hikanoi esontai kai eterous didaxai. » Ei oun ho makarios metʼ eulabeias paredidou tauta, aper apasin heugnōsta ēn, blepōn tǭ pneumati, hoti « ou pantōn ēn hē pistis; posǭ mallon hēmeis kindyneusomen. ei aplōs kai hōs etyche, ta tou Theou logia metadōsomen bebēlois kai anaxiois andrasin?

Since you wished, beloved Theophilus, to be accurately informed on the headings I set before you, I thought it reasonable to set the matters in question before your eyes ungrudgingly, as from a holy spring, from the holy Scriptures themselves, so that you may not only take delight in storing these things up by hearing them, but may also, by tracing out the matters themselves as far as you are able, be able to glorify God in all things. Let this be from us a safe provision for your journey in this present life, so that, having taken from ready arguments things that most people find hard to understand and to grasp, you may sow them in the breadth of your heart as in rich, clean soil. By these you will put to shame those who oppose and contradict the saving word. But see that you do not entrust these things to unbelieving and blasphemous tongues, for the danger is no ordinary one; impart them rather to devout and faithful people who wish to live holily and justly with fear. For not in vain does the blessed apostle, exhorting Timothy, say: "O Timothy, guard the deposit, avoiding the profane empty talk and the contradictions of what is falsely called knowledge, which some have professed and so have missed the mark concerning the faith." And again: "You then, my child, be strengthened in the grace that is in Christ Jesus; and what you heard from me through many exhortations, entrust these to faithful people, who will be able to teach others also." If, then, the blessed apostle handed on with caution these things, which could readily be known by all, because he saw in the Spirit that "not all have faith," how much greater danger shall we run if we impart the oracles of God carelessly and at random to profane and unworthy men?

1 Tim 6:20 (quotation, high confidence) · 1 Tim 6:21 (quotation, high confidence) · 2 Tim 2:1 (quotation, high confidence) · 2 Tim 2:2 (quotation, high confidence) · 2 Thess 3:2 (quotation, high confidence)

Notes and citation

Summary: Hippolytus dedicates the treatise to Theophilus and warns him to share its contents only with the faithful.

The quotations are 1 Tim 6:20–21 and 2 Tim 2:1–2 (Hippolytus reads "through many exhortations" where the New Testament has "through many witnesses"), and 2 Thess 3:2.

Notes on the original text

Digital text corrected (OCR: garbled name; OCR: initial misread; OCR: lost breathing and accent; OCR: Ε for Γ; OCR: Θ for Β; OCR: υ for ν): Θουληθέντος → Βουληθέντος; Εραφῶν → Γραφῶν; τὸν Θεὸυ δοξάσαι → τὸν Θεὸν δοξάσαι; θρα δὲ → Ὅρα δὲ; « o. μόθεε → « Ὦ Τιμόθεε; οτινες → οἵτινες.

Topics: Scripture and canon

Cite (SBL): Hippolytus, Antichr. 1 (PG 10:725d–728b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (scan OCR, corrected where the OCR is clearly wrong; corrections logged), then compared section by section with the public-domain English of ANF 5 (1886); differences checked against the Greek.

Chapter 2

2PG 10:728b–729c

Ἐπειδὴ γάρ οἱ μακάριοι προφῆται ὀφθαλμοὶ ἡμῶν ἐγένοντο, προορῶντες διὰ πίστεως τὰ τοῦ Λόγου μυστήρια καὶ ταῖς μεταγενεστέραις γενεαῖς διηκόνησαν, οὐ μόνον τὰ παρωχηκότα εἰπόντες, ἀλλὰ καὶ τὰ ἐνεστῶτα, καὶ τὰ μέλλοντα ἀπαγγείλαντες, ἵνα μὴ μόνον πρόσκαρος εἶναι ὁ προφήτης δειχθῇ. ἀλλὰ καὶ πάσαις γενεαῖς προλέγων τὰ μέλλοντα. ὡς προφήτης εἶναι νομισθῇ. Οὗτοι γὰρ πνεύματι προφητικῷ οἱ πατέρες κατηρτισμένοι, καὶ ὅʼ αὐτοῦ τοῦ Λόγου ἀξίως τετιμημένοι, ὀργάνων δίκην ἑαυτοῖς ἡνωμένοι, ἔχοντες ἐν ἑαυτοῖς ἀεὶ τὸν Λόγον ὡς πλῆκτρον, διʼ οὗ κινούμενοι ἀπήγγελλον ταῦτα, ἀπερ ἤθελεν ὁ Θεὸς, οἱ προφῆται. Οὐ γὰρ ἐξ ἰδίας δυνάμεως ἐφθέγγοντο, μὴ πλανῶ, οὐδὲ ἅπερ αὐτοὶ ἐβούλοντο, ταῦτα ἐκήρυττον ἀλλὰ πρῶτον μὲν διὰ τοῦ Λόγου ἐσοφίζοντο ὀρθῶς, ἔπειτα διʼ ὀραμάτων προεδιδάσκοντο τὰ οντα καλῶς εἶθʼ οὗτω πεπεισμένοι ἔλεγον ταῦτα, ἅπερ αὐτοῖς ἦν μόνοις ἀπὸ τοῦ Θεοῦ [ἀποκεκαλυμμένα, τοῖς δὲ λοιποῖς] ἀποκεκρυμμένα. Ἐπεὶ κατὰ τίνα λόγον ὁ προφήτης, προφήτης λεχθήσεται, εἰ μήτοι πνεύματι προεώρα τὰ μέλλοντα; εἴ γὰρ περὶ συμβεβηκότος τινὸς ἔλεγεν ῥ προφήτης, οὐκ ἅν ἦν προφήτης ταῦτα λέγων, ἅπερ ἅπαντες ὑπʼ ὁφθαλμῶν ἦσαν στησάμενοι. Ἀλλʼ ὁ τὰ μέλλοντα ἐκδιηγούμενος δικαίως προφήτης ἐκρίνετο. Διὸ εὐλόγως προφῇται ἀπʼ ἀρχῆς « οἱ βλέποντες ε ἐκαλοῦντο. Ὁθεν καὶ ἡμεῖς τὰ ὑπʼ αὐτῶν προειρημένα καλῶς μαθητευθέντες, λέγομεν οὐκ ἐξ ἱδίας ἡμῶν ἐπινοίας. Οὐδὲ γὰρ καινοτομεῖν ἐπιχειροῦμεν ἄλλήλοις τὰ προειρημένα πάλαι ῥήματα, ὦν τὰ ἔγγραφα ἐκτιθέντες εἰς φῶς, ἀναγνῶμεν τοῖς ὀρθῶς πιστεύειν δυναμένοις, ἐπεὶ γίνεται ἀμφοτέροις κοινὴ ὡφέλεια· τῷ μὲν λέγοντι τὸ, διὰ μνήμης κρατήσαντα, ὀρθῶς ἐκθέσθαι τὰ προκείμενα· τῷ δὲ ἀκούοντι, ἐπιστῆσαι τὸν νοῦν πρὸς τὰ λεγόμενα. Ἐπεὶ οὖν ὁ κάματος κοινὸς ἀμφοτέροις πρόκειται, τῷ μὲν λέγοντι τὸ ἀκίνδυνον ἐξειπεῖν, τῷ δὲ ἀκούοντι πιστῶς ἀκούσαντα καταδέξασθαι τὰ λεγόμενα, παρακαλῶ συναγωνίσασθαί μοι ἐν τῇ πρὸς θεὸν δεήσει.

Epeidē gar hoi makarioi prophētai ophthalmoi hēmōn egenonto, proorōntes dia pisteōs ta tou Logou mystēria kai tais metagenesterais geneais diēkonēsan, ou monon ta parōchēkota eipontes, alla kai ta enestōta, kai ta mellonta apangeilantes, hina mē monon proskaros einai ho prophētēs deichthę̄. alla kai pasais geneais prolegōn ta mellonta. hōs prophētēs einai nomisthę̄. Houtoi gar pneumati prophētikǭ hoi pateres katērtismenoi, kai hoʼ autou tou Logou axiōs tetimēmenoi, organōn dikēn heautois hēnōmenoi, echontes en heautois aei ton Logon hōs plēktron, diʼ hou kinoumenoi apēngellon tauta, aper ēthelen ho Theos, hoi prophētai. Ou gar ex idias dynameōs ephthengonto, mē planō, oude haper autoi eboulonto, tauta ekērytton alla prōton men dia tou Logou esophizonto orthōs, epeita diʼ oramatōn proedidaskonto ta onta kalōs eithʼ houtō pepeismenoi elegon tauta, haper autois ēn monois apo tou Theou [apokekalymmena, tois de loipois] apokekrymmena. Epei kata tina logon ho prophētēs, prophētēs lechthēsetai, ei mētoi pneumati proeōra ta mellonta? ei gar peri symbebēkotos tinos elegen rh prophētēs, ouk han ēn prophētēs tauta legōn, haper hapantes hypʼ hophthalmōn ēsan stēsamenoi. Allʼ ho ta mellonta ekdiēgoumenos dikaiōs prophētēs ekrineto. Dio eulogōs prophę̄tai apʼ archēs « hoi blepontes e ekalounto. Hothen kai hēmeis ta hypʼ autōn proeirēmena kalōs mathēteuthentes, legomen ouk ex hidias hēmōn epinoias. Oude gar kainotomein epicheiroumen allēlois ta proeirēmena palai rhēmata, ōn ta engrapha ektithentes eis phōs, anagnōmen tois orthōs pisteuein dynamenois, epei ginetai amphoterois koinē hōpheleia; tǭ men legonti to, dia mnēmēs kratēsanta, orthōs ekthesthai ta prokeimena; tǭ de akouonti, epistēsai ton noun pros ta legomena. Epei oun ho kamatos koinos amphoterois prokeitai, tǭ men legonti to akindynon exeipein, tǭ de akouonti pistōs akousanta katadexasthai ta legomena, parakalō synagōnisasthai moi en tę̄ pros theon deēsei.

For since the blessed prophets became eyes for us, foreseeing through faith the mysteries of the Word, they ministered these things also to later generations, not only telling of the past but also announcing the present and the future, so that the prophet might not be shown to be a prophet for a season only, but, foretelling the future to all generations, might be reckoned a prophet. For these fathers were equipped by the prophetic Spirit and worthily honoured by the Word himself; united to him like instruments, and having the Word always within them as a plectrum, the prophets, moved by him, announced what God willed. For they did not speak by their own power (make no mistake), nor did they proclaim what they themselves wished; but first they were rightly made wise through the Word, then they were well taught beforehand about things to come through visions, and then, being thus persuaded, they spoke what had been revealed by God to them alone but hidden from the rest. For on what ground will the prophet be called a prophet unless he foresaw the future in the Spirit? For if the prophet spoke of something that had already happened, he would not be a prophet in saying what all had before their eyes; but the one who recounts the future in detail was rightly judged a prophet. That is why the prophets were fittingly called from the beginning "the seers." Hence we too, well instructed in what they foretold, speak not from our own invention. For we do not attempt to make innovations among ourselves in the words spoken long ago; rather, bringing to light the writings in which they are recorded, we read them to those who are able to believe rightly. For a common benefit comes to both: to the speaker, that, holding them in memory, he sets out rightly what lies before him; to the hearer, that he gives his mind to what is said. Since, then, a common labour is set before both, for the speaker to declare it without fear of danger, and for the hearer to hear faithfully and receive what is said, I urge you to strive together with me in prayer to God.

1 Sam 9:9 (allusion, high confidence) · 2 Pet 1:21 (echo, low confidence)

Notes and citation

Summary: The prophets, moved by the Word like instruments by a plectrum, foretold the future, and the author only sets out what they wrote.

The words "revealed by God to them alone but" stand in square brackets in Migne as a supplement; they are translated.
The scan is garbled in several places in this chapter (e.g. "the mysteries of the Word", "to later generations", "was rightly judged a prophet"); the sense is clear and the words are restored by logged corrections where the letters allow.
"The seers": 1 Sam 9:9.

Notes on the original text

Digital text corrected (OCR; OCR: garbled word; OCR: garbled words; OCR: joined words; OCR: joined words and misread letters; OCR: stray marks; OCR: word broken by stray marks; OCR: Δ for Λ; OCR: Θ for ὡ; OCR: ν for π; OCR: ρ for ο): Ἐνειδὴ → Ἐπειδὴ; ἐγέναπο → ἐγένοντο; διιαπίστεως τᾷ τόῦ ᾶδγδυ μοσήρυ ἅπιινα → διὰ πίστεως τὰ τοῦ Λόγου μυστήρια; Sῦνtsti → γενεαῖς; ἀλλὰ s σ-ν.ε καὶ → ἀλλὰ καὶ; ὅεχχθῇ → δειχθῇ; Θς προφήτης → ὡς προφήτης; ρἱ πατέρες → οἱ πατέρες; Δόγου → Λόγου; ἑαυτοῖσήνωμέῦοι → ἑαυτοῖς ἡνωμένοι; πλῆæ- ν,. κτρον → πλῆκτρον; ἀπήγγελλονταῦτα → ἀπήγγελλον ταῦτα; ἔπειπα → ἔπειτα; μόνρις → μόνοις; ποοφήτης → προφήτης; Ἀλλʼ s- ίὁ τὰ μέλλοντα ἐκδιηγούμενος δικαίως π έ -sνετο → Ἀλλʼ ὁ τὰ μέλλοντα ἐκδιηγούμενος δικαίως προφήτης ἐκρίνετο; μνήμρμης → μνήμης; ἀκούρντι → ἀκούοντι; πρςς → πρὸς; ὁ κάμgτος κηιχὸς → ὁ κάματος κοινὸς.

Topics: Scripture and canon

Cite (SBL): Hippolytus, Antichr. 2 (PG 10:728b–729c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-2). (abbreviation not yet checked)

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

Chapter 3

3PG 10:729c–732b

Πῶς ἂν πάλαι τοῖς μακαρίοις προφήταις ἀπεκαλυψεν ὁ τοῦ Θεοῦ Λόγος, αὐτὸς πάλιν ὁ τοῦ Θεοῦ παῖς. ὁ πάλαι μὲν Λόγος, τυχεῖν ἐπιζητεῖς; Ἀλλʼ ἐπειδὴ τὸ ἑαυτοῦ εὕσπλαγχνον καὶ ἀπροσωπόληπτον ἐνδείκνυται διὰ πάντων τῶν ἀγίων ὁ Λόγος φωτίζων καὶ ῥυθμίζων αὐτὸν, ὡς ἔμπειρος ἰατρὸς, πρὸς τὰ ἡμῖν συμφέροντα, ἐπιστάμενος τὴν ἀνθρώπων ἀσθένειαν καὶ τοὺς μὲν ἀγνοοῦντας ἐκδιδάσκειν πειρᾶται· τοὺς δὲ πλανωμένους ἐπιστρέφει εἰς τὴν ἑαυ- τοῦ ἀληθινὴν ὀδόν· καὶ τοῖς μὲν μετὰ πίστεως ζητοῦσιν εὐκόλως εὐρισκόμενος· τοῖς δὲ καθαροῖς ὄμμασι καὶ ἀγνῇ καρδίᾳ κρούειν τὴν θύραν ἐπιθυμοῦσιν, εὐθὺς ἀνοιγόμενος. Οὐδένα γὰρ ἀποβάλλεται τῶν ἑαυτοῦ δούλων, ὡς μὴ ὄντα ἄξιον τῶν θείων μυστηρίων· οὐ πλούσιον προτιμῶν πένητος· οὐδὲ οαανῆΚῖ ῷ τὸ μέτριον ἐξουθενῶν· οὐδὲ·ἀ ὀνειδβων, οὐδὲ τὸαεʼ ἐ 3-θ , άeε ρίζων· οὐδὲ θῆλυ διὰ τὴν ἐξαρχῆς γενομένην παρακοὴν μισῶν, οὐδὲ τὸν ἄῤῥενα διὰ τὴν παράβασιν ἀτιμάζων· ἀλλὰ πάντας θέλων καὶ πάντας σώζειν ἐπιθυμῶν, πάντας υἱοὺς Θεοῦ καταρτίσαι θέλων καὶ τοὺς πάντας ἀγίους εἰς ἔνα τέλειον ἄνθρωπον καλῶν εἷς γὰρ καὶ ὁ τοῦ Θεοῦ παῖς, δʼοὗ καὶ ἔ εt- ττυ τες τὴν διὰ τοῦ ἀγίου Πνεύματοʼ ιν, ἰς ἔνα τέλειον καὶ ἐπουράνιον ἄνθρωπον οἱ πάντες καταντῆσαι ἐπιθυμοῦμεν.

Pōs an palai tois makariois prophētais apekalypsen ho tou Theou Logos, autos palin ho tou Theou pais. ho palai men Logos, tychein epizēteis? Allʼ epeidē to heautou heusplanchnon kai aprosōpolēpton endeiknytai dia pantōn tōn agiōn ho Logos phōtizōn kai rhythmizōn auton, hōs empeiros iatros, pros ta hēmin sympheronta, epistamenos tēn anthrōpōn astheneian kai tous men agnoountas ekdidaskein peiratai; tous de planōmenous epistrephei eis tēn heau- tou alēthinēn odon; kai tois men meta pisteōs zētousin eukolōs euriskomenos; tois de katharois ommasi kai agnę̄ kardią krouein tēn thyran epithymousin, euthys anoigomenos. Oudena gar apoballetai tōn heautou doulōn, hōs mē onta axion tōn theiōn mystēriōn; ou plousion protimōn penētos; oude oaanēKi ǭ to metrion exouthenōn; oude;a oneidbōn, oude toaeʼ e 3-th , aee rizōn; oude thēly dia tēn exarchēs genomenēn parakoēn misōn, oude ton arrhena dia tēn parabasin atimazōn; alla pantas thelōn kai pantas sōzein epithymōn, pantas huious Theou katartisai thelōn kai tous pantas agious eis ena teleion anthrōpon kalōn heis gar kai ho tou Theou pais, dʼhou kai e et- tty tes tēn dia tou agiou Pneumatoʼ in, is ena teleion kai epouranion anthrōpon hoi pantes katantēsai epithymoumen.

Do you wish, then, to learn how the Word of God, who is again the Child of God, he who of old was the Word, revealed things long ago to the blessed prophets? Well, since the Word shows his compassion and his impartiality through all the saints, enlightening them and fitting them, like a skilled physician, to what is good for us, knowing human weakness, he tries to teach the ignorant and turns the wandering back to his own true way; by those who seek with faith he is easily found, and to those who desire to knock at the door with pure eyes and a chaste heart he opens at once. For he rejects none of his servants as unworthy of the divine mysteries: he does not prefer the rich to the poor, nor despise … for lowliness, nor reproach …, nor … ; he does not hate the female because of the disobedience that took place at the beginning, nor dishonour the male because of the transgression; but he wills all and desires to save all, wishing to make all perfect sons of God, and calling all the saints into one perfect man. For the Child of God is also one, through whom we too, receiving the regeneration through the Holy Spirit, all desire to come to one perfect and heavenly man.

Eph 4:13 (allusion, high confidence) · Matt 7:7 (echo, medium confidence) · 1 Tim 2:4 (echo, medium confidence)

Notes and citation

Summary: The Word teaches all people without partiality, rich or poor, male or female, to bring them to one perfect man.

"Child" renders παῖς, which can mean both "child" and "servant" (as in Acts 3:13; 4:27).
Two short clauses in the list of those the Word does not reject are garbled in the scan and cannot be read with confidence; they are shown as "…". The last part of the chapter is also damaged ("receiving the regeneration" is read by sense).
"One perfect man": Eph 4:13.

Notes on the original text

Digital text corrected (OCR; OCR: joined words; OCR: word broken by stray marks): Θερῦ Λόγος → Θεοῦ Λόγος; Ἀὰʼ ἐπειδὴ → Ἀλλʼ ἐπειδὴ; θεί,ν → θείων; πλούσιοῦ → πλούσιον; παρα- -- -ο κοὴν → παρακοὴν; παράβασινἀτιμάζων → παράβασιν ἀτιμάζων; ἐgιιθυμῶν → ἐπιθυμῶν; υἰοὺς Θερῦ → υἱοὺς Θεοῦ; θλων ααὶ → θέλων καὶ; εἰς γὰρ ἀαὶ ὁ τὸῦ Θεοῦ παῖς → εἷς γὰρ καὶ ὁ τοῦ Θεοῦ παῖς.

Cite (SBL): Hippolytus, Antichr. 3 (PG 10:729c–732b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-3). (abbreviation not yet checked)

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Chapter 4

4PG 10:732b–732c

Ἐπειδὴ γὰρ ὁ Λόγος τοῦ Θεοῦ ἄσαρκος ὡν, ἐνεδύσατο τὴν ἁγίαν σάρκα ἐκ τῆς ἁγίας Παρθένου, ὡς νυμφίος ἱμάτιον ἐξυφάνας ἑαυτῷ ἐν τῷ σταυρικῷ πάθει, ὅπως συγκεράσας τὸ θνητὸν ἡμῷν σῶμα τῇ ἑαυτοῦ δυνάμει, καὶ μίξας τῷ ἀφθάρτῳ τὸ φθαρτὸν καὶ τὸ ἀσθενὲς τῷ ἰσχυρῷ, σώσῃ τὸν ἀπολλύμενον ἄνθρωπον. Ἐστι μὲν οὖν ὁ ἱστὸς, τοῦ Κυρίου τὸ πάθος τὸ επὶ τῷ σταυρῷ γεγενημένον· στήμων δὲ ἐν αὐτῷ, ἡ τοῦ ἁγίου Πνεύματος δύναμις· κρόκη δὲ, ἡ ἀγία σὰρξ ἐνυφαινομένη Πνεύματι· μίτος δὲ, ἡ διʼ ἀγάπης Χριστοῦ χάρις σφίγγουσα καὶ ἐνοῦσα τὰ ἀμφότερα εἰς ἕν· κερχίδες δὲ, ὁ Λόγος· οἱ διεργαζόμενοι, πατριάρχαι τε καὶ προφῆται, οἱ τὸν καλὸν ποδήρη καὶ τέλειον χιτώνα ὑφαίνοντες Χριστῷ, διʼ ὧν ὁ Λόγος διϊκνούμενος, κερκίδων δίκην, ἐξυφαίνει διʼ ἀὐτῶν ταῦθʼ ἅπερ βούλεται ὁ Πατήρ.

Epeidē gar ho Logos tou Theou asarkos hōn, enedysato tēn hagian sarka ek tēs hagias Parthenou, hōs nymphios himation exyphanas heautǭ en tǭ staurikǭ pathei, hopōs synkerasas to thnēton hēmǭn sōma tę̄ heautou dynamei, kai mixas tǭ aphthartǭ to phtharton kai to asthenes tǭ ischyrǭ, sōsę̄ ton apollymenon anthrōpon. Esti men oun ho histos, tou Kyriou to pathos to epi tǭ staurǭ gegenēmenon; stēmōn de en autǭ, hē tou hagiou Pneumatos dynamis; krokē de, hē agia sarx enyphainomenē Pneumati; mitos de, hē diʼ agapēs Christou charis sphingousa kai enousa ta amphotera eis hen; kerchides de, ho Logos; hoi diergazomenoi, patriarchai te kai prophētai, hoi ton kalon podērē kai teleion chitōna hyphainontes Christǭ, diʼ hōn ho Logos diïknoumenos, kerkidōn dikēn, exyphainei diʼ autōn tauthʼ haper bouletai ho Patēr.

For since the Word of God, being without flesh, put on the holy flesh from the holy Virgin, as a bridegroom weaving a garment for himself in the suffering of the cross, so that, blending our mortal body with his own power, and mingling the corruptible with the incorruptible and the weak with the strong, he might save perishing man. The loom, then, is the Lord's passion that took place on the cross; the warp on it is the power of the Holy Spirit; the woof is the holy flesh woven in by the Spirit; the thread is the grace which, through the love of Christ, binds and unites the two into one; the shuttles are the Word; the workers are the patriarchs and prophets, who weave the fair, full-length and perfect tunic for Christ, through whom the Word, passing through them like shuttles, weaves through them what the Father wills.

Ps 19:5 (18:6 LXX) (echo, low confidence)

Notes and citation

Summary: The incarnation is pictured as the weaving of a robe on the loom of the cross, with the patriarchs and prophets as weavers.

The image is of a loom: ἱστός (loom), στήμων (warp), κρόκη (woof), μίτος (thread), κερκίς (shuttle or weaver's rod).

Notes on the original text

Digital text corrected (OCR; OCR: garbled words): ὁ ἀόγος → ὁ Λόγος; ἐνεβύσατο τὴν ἀγίαν εάρρᾳ ἐκ τῆς ἀγίας Παρθtνοῳ → ἐνεδύσατο τὴν ἁγίαν σάρκα ἐκ τῆς ἁγίας Παρθένου; ἔαῦτοῦ → ἑαυτοῦ; ἀφθάρν → ἀφθάρτῳ; σῳsῃ → σώσῃ; οὕνʼ → οὖν; ἀγίρυ → ἁγίου; Πνεύμαῖὶ → Πνεύματι·; σφγγουσα → σφίγγουσα; ἀμφσερα → ἀμφότερα; τε ααὶ → τε καὶ; διῖκνούμενς. → διϊκνούμενος,; Κπερ → ἅπερ.

Topics: Christology

Cite (SBL): Hippolytus, Antichr. 4 (PG 10:732b–732c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-4). (abbreviation not yet checked)

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Chapter 5

5PG 10:732c–733a

Ἀλλʼ ἐπειδὴ καιρὸς λοιπὸν ἀπαιτεῖ πρὸς τὰ ὑποκείμενα, αὐταρκῶν ὄντων τῶν ἐν τῷ προοιμίῳ εἰς δόξαν Θεοῦ εἰρημένων, δίκαιόν ἐστιν ἡμᾶς ἐφαψαμένους αὐτῶν τῶν θείων Γραφῶν, διʼ αὐτῶν, τίς καὶ ποταπὴ ἡ τοῦ Ἀντιχρίστου παρουσία· ποίῳ δὲ καιρῷ καὶ χρόνῳ ὁ ἄνομος ἀποσκαλυφθήσεται· πόθεν δὲ καὶ ἐκ ποίας φυλῆς, καὶ τί τούτου ὄνομα, τὸ διὰ τοῦ ἀριθμοῦ ἐν τῇ Γραφῇ μηνυόμενον· πῶς δὲ πλάνην μὲν τῷ λαῷ ἐγγεννήσει, ἐπισυνάξας αὐτοὺς ἐκ τῶν περάτων τῆς γῆς· θλίψεν δὲ καὶ διωγμὸν ἐπὶ, τοὺς ἀγίους ἐπεγερεῖ· καὶ πῶς ἐαυτὸν δοξάσει ὡς Θεόν· τίς δὲ ἡ τούτου συντέλεια· πῶς δὲ ἡ ἐπιφάνεια τοῦ Κυρίου ἀποκαλυφθήσεται ἀπʼ οὐρανῶν· καὶ τίς ἡ τοῦ σύμπαντος κόσμου ἐκπύρωσις τίς δὲ ἦ τῶν ἀγίων ἐνδοξος καὶ ἐπαυράνιος βασιλεία τῶν συμβασιλευόντων τῷ Χριστῷ· καὶ τίς ἡ τῶν ἀνόμων διὰ πυρὸς κόλασις.

Allʼ epeidē kairos loipon apaitei pros ta hypokeimena, autarkōn ontōn tōn en tǭ prooimiǭ eis doxan Theou eirēmenōn, dikaion estin hēmas ephapsamenous autōn tōn theiōn Graphōn, diʼ autōn, tis kai potapē hē tou Antichristou parousia; poiǭ de kairǭ kai chronǭ ho anomos aposkalyphthēsetai; pothen de kai ek poias phylēs, kai ti toutou onoma, to dia tou arithmou en tę̄ Graphę̄ mēnyomenon; pōs de planēn men tǭ laǭ engennēsei, episynaxas autous ek tōn peratōn tēs gēs; thlipsen de kai diōgmon epi, tous agious epegerei; kai pōs eauton doxasei hōs Theon; tis de hē toutou synteleia; pōs de hē epiphaneia tou Kyriou apokalyphthēsetai apʼ ouranōn; kai tis hē tou sympantos kosmou ekpyrōsis tis de ē tōn agiōn endoxos kai epauranios basileia tōn symbasileuontōn tǭ Christǭ; kai tis hē tōn anomōn dia pyros kolasis.

But since the time now requires us to turn to the matters before us, what has been said in the preface to the glory of God being sufficient, it is right that we lay hold of the divine Scriptures themselves and show through them what the coming of Antichrist is and of what kind; at what occasion and time the lawless one will be revealed; from where he comes, and from what tribe; what his name is, which is indicated by the number in Scripture; how he will produce error among the people, gathering them from the ends of the earth; how he will stir up tribulation and persecution against the saints; how he will glorify himself as God; what his end is; how the appearing of the Lord will be revealed from heaven; what the conflagration of the whole world is; what the glorious and heavenly kingdom of the saints is, of those who reign together with Christ; and what the punishment of the lawless by fire is.

2 Thess 2:8 (allusion, high confidence) · 2 Thess 2:4 (allusion, medium confidence) · Rev 13:18 (allusion, high confidence) · 2 Pet 3:10 (allusion, medium confidence)

Notes and citation

Summary: Hippolytus lists the questions about Antichrist and the end that the treatise will answer from Scripture.

"The lawless one will be revealed": 2 Thess 2:3, 8; the number of the name: Rev 13:18.

Notes on the original text

Digital text corrected (OCR; OCR: doubled letter; OCR: garbled words; OCR: word broken by stray marks): προοκκμίη → προοιμίῳ; Θερῦ εἰρημένων → Θεοῦ εἰρημένων; Εραφῶν. → Γραφῶν,; Ἀντιχρί-Α ατου → Ἀντιχρίστου; τσύτου ὄνομα → τούτου ὄνομα; Εραφῇ μηνυυόμενον → Γραφῇ μηνυόμενον; ἡ ο σάμπανπος κόπμμου ἐκπύρῶσις → ἡ τοῦ σύμπαντος κόσμου ἐκπύρωσις; Χριστῷῷ → Χριστῷ.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 5 (PG 10:732c–733a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-5). (abbreviation not yet checked)

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Chapter 6

6PG 10:733a–733c

Τοῦ μὲν οὖν Κυρίου Ἰησοῦ Χριστοῦ τοῦ Θεοῦ διὰ τὸ βασιλικὸν καὶ ἔνδοξον ὡς λέοντος προκεκηρυγμένου· τῷ αὐτῷ τρόπῳ καὶ τὸν Ἀντίχριστον ὀμοίως λέοντα προανηγόρευσαν αἱ Γραφαὶ διὰ τὸ τυραννικὸν αὐτοῦ καὶ βίαιον. Κατὰ πάντα γὰρ ἐξομοιοῦσθαι βούλεται ὁ πλάνος τῷ Υἱῷ τοῦ Θεοῦ. Λέων μὲν ὁ Χριστὸς, καὶ λέων ὁ Ἀντίχριστος· βασιλεὺς ὁ Χριστὸς, καὶ βασιλεὺς ὁ Ἀντίχριστος. Ἐδείχθη ὁ Σωτὴρ ὡς ἀρνίον, καὶ αὐτὸς ὀμοίως φανήσεται ὡς ἀρνίον, ἔνδοθεν λύκος ὦν. Ἐν περιτομῇ ὁ Σωτὴρ ἦλθεν εἰς τὸν κόσμον, καὶ αὐτὸς ὀμοίως ἐλεύσεται. Ἀπέστειλεν ὁ Κύριος ἀποστόλους εἰς πάντα τὰ ἔθνη, καὶ αὐτὸς ὀμοίως πέμψει ψευδαποστόλους. Συνήγαγε τὰ διεσκορπισμένα πρόβατα ὁ Σωτὴρ, καὶ αὐτὸς ὀμοίως ἐπισυνάξει τὸν διεσκορπισμένον λαόν. Ἐδωκεν ὁ Κύριος σφραγῖδα τοῖς εἰς αὐτὸν πιστεύουσι, καὶ αὐτὸς δώσει ὀμοίως. Ἐν σχήματι ἀνθρώπου ἐφάνη ὁ Σωτὴρ, καὶ αὐτὸς ἐν σχήματι ἀνθρώπου ἐλεύσεται. Ἀνέστησεν ὁ Σωτὴρ καὶ ἔδειξε τὴν ἀγίαν σάρκα ὡς ναὸν, καὶ αὐτὸς ἀναστήσει ἐν Ἰεροσολύμοις τὸν λίθινον ναόν. Καὶ τὰ μὲν πλάνα αὐτοῦ τεχνήματα ἐν τοῖς ἐξῆς δηλώσομεν· νυνὶ δὲ πρὸς τὸ προκείμενον τραπῶμεν.

Tou men oun Kyriou Iēsou Christou tou Theou dia to basilikon kai endoxon hōs leontos prokekērygmenou; tǭ autǭ tropǭ kai ton Antichriston omoiōs leonta proanēgoreusan hai Graphai dia to tyrannikon autou kai biaion. Kata panta gar exomoiousthai bouletai ho planos tǭ Huiǭ tou Theou. Leōn men ho Christos, kai leōn ho Antichristos; basileus ho Christos, kai basileus ho Antichristos. Edeichthē ho Sōtēr hōs arnion, kai autos omoiōs phanēsetai hōs arnion, endothen lykos ōn. En peritomę̄ ho Sōtēr ēlthen eis ton kosmon, kai autos omoiōs eleusetai. Apesteilen ho Kyrios apostolous eis panta ta ethnē, kai autos omoiōs pempsei pseudapostolous. Synēgage ta dieskorpismena probata ho Sōtēr, kai autos omoiōs episynaxei ton dieskorpismenon laon. Edōken ho Kyrios sphragida tois eis auton pisteuousi, kai autos dōsei omoiōs. En schēmati anthrōpou ephanē ho Sōtēr, kai autos en schēmati anthrōpou eleusetai. Anestēsen ho Sōtēr kai edeixe tēn agian sarka hōs naon, kai autos anastēsei en Ierosolymois ton lithinon naon. Kai ta men plana autou technēmata en tois exēs dēlōsomen; nyni de pros to prokeimenon trapōmen.

Now, since the Lord Jesus Christ, who is God, was proclaimed beforehand as a lion because of his royal and glorious character, in the same way the Scriptures also foretold Antichrist as a lion because of his tyranny and violence. For the deceiver wants to make himself like the Son of God in everything. Christ is a lion, and Antichrist is a lion; Christ is a king, and Antichrist is a king. The Saviour was shown as a lamb, and he too will likewise appear as a lamb, though inwardly he is a wolf. The Saviour came into the world in circumcision, and he too will come likewise. The Lord sent apostles to all the nations, and he likewise will send false apostles. The Saviour gathered the scattered sheep, and he too will likewise gather the scattered people. The Lord gave a seal to those who believe in him, and he too will likewise give one. The Saviour appeared in the form of a man, and he too will come in the form of a man. The Saviour raised up and showed his holy flesh as a temple, and he will raise up the temple of stone in Jerusalem. His deceitful devices we will make plain in what follows; for now let us turn to the matter in hand.

Rev 5:5 (allusion, high confidence) · Matt 7:15 (allusion, medium confidence) · Rev 13:11 (allusion, medium confidence) · Rev 13:16 (allusion, medium confidence) · John 2:19 (allusion, high confidence) · John 2:21 (allusion, high confidence)

Notes and citation

Summary: Antichrist will imitate Christ in everything: lion, king, lamb, apostles, seal, and temple.

Christ as lion: Rev 5:5; the wolf in a lamb's appearance: Matt 7:15; the seal: Rev 7:3 and 13:16–17; the temple of his body: John 2:19–21.

Notes on the original text

Digital text corrected (OCR): Ταῦ μὲν οὖν → Τοῦ μὲν οὖν; λέοχτος → λέοντος; Εραφαὶ → Γραφαὶ; ἐξομριοῦσθαι → ἐξομοιοῦσθαι.

Topics: Eschatology, Christology

Cite (SBL): Hippolytus, Antichr. 6 (PG 10:733a–733c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-6). (abbreviation not yet checked)

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Chapter 7

7PG 10:733c–733d

Λέγει οὖν ὁ μακάριος Ἰακὼβ ἐν ταῖς εὐλογίαις προαναφωνῶν τὰ περὶ τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν, οὕτως· « Ἰούδα, σὲ αἰνεσάτωσαν οἱ ἀδελφοί σου. Aἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν, προσκυνήσουσί σοι οἱ υἰοὶ τοῦ πατρός σου. Σκύμνος λέοντος Ἰούδα· ἐκ βλαστοῦ, υἰέ μου, ἀνέβης, ἀναπεσὼν ἐκοιμήθης ὡς λέων καὶ ὡς σκύμνος· τίς ἐγερεῖ αὐτόν; Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ, ῷ ἀπόκειται. Καὶ αὐτὸς ἔσται προσδοκία ἐθνῶν. Δεσμεύων πρὸς ἄμπελον τὴν ὅνον αὐτοῦ, καὶ τῇ ἕλικι τὸν πῶλον τῆς ὄνου αὐτοῦ. Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ, καὶ ἐν αἴματι σταφυλῆς τὴν περιβολὴν αὐτοῦ. Χαροποὶ οἱ ὁφθαλμοὶ αὐτοῦ ὡς ἀπὸ οἴνου, καὶ λευκοὶ οἱ ὀδόντες αὐτοῦ ἢ γάλα.

Legei oun ho makarios Iakōb en tais eulogiais proanaphōnōn ta peri tou Kyriou kai Sōtēros hēmōn, houtōs; « Iouda, se ainesatōsan hoi adelphoi sou. Ahi cheires sou epi nōtou tōn echthrōn, proskynēsousi soi hoi uioi tou patros sou. Skymnos leontos Iouda; ek blastou, uie mou, anebēs, anapesōn ekoimēthēs hōs leōn kai hōs skymnos; tis egerei auton? Ouk ekleipsei archōn ex Iouda kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄, ǭ apokeitai. Kai autos estai prosdokia ethnōn. Desmeuōn pros ampelon tēn honon autou, kai tę̄ heliki ton pōlon tēs onou autou. Plynei en oinǭ tēn stolēn autou, kai en aimati staphylēs tēn peribolēn autou. Charopoi hoi hophthalmoi autou hōs apo oinou, kai leukoi hoi odontes autou ē gala.

So the blessed Jacob, in his blessings, foretelling what concerns our Lord and Saviour, speaks thus: "Judah, may your brothers praise you. Your hands shall be on the back of your enemies; your father's sons shall bow down to you. Judah is a lion's whelp; from a shoot, my son, you have gone up; you lay down and slept as a lion and as a lion's whelp; who will rouse him? A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up; and he will be the expectation of the nations. Binding his donkey to a vine, and the colt of his donkey to the tendril, he will wash his robe in wine, and his garment in the blood of the grape. His eyes are gladsome as from wine, and his teeth whiter than milk."

Gen 49:8 (quotation, high confidence) · Gen 49:9 (quotation, high confidence) · Gen 49:10 (quotation, high confidence) · Gen 49:11 (quotation, high confidence) · Gen 49:12 (quotation, high confidence)

Notes and citation

Summary: Hippolytus quotes Jacob's blessing of Judah as a prophecy of Christ.

Gen 49:8–12, in the Septuagint wording.

Notes on the original text

Digital text corrected (OCR): δνέγει → Λέγει; προσκυνήαουσί → προσκυνήσουσί.

Topics: Christology

Cite (SBL): Hippolytus, Antichr. 7 (PG 10:733c–733d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-7). (abbreviation not yet checked)

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Chapter 8

8PG 10:733d–736b

Ταῦτα μὲν οὖν παραφράξειν ἐπιστάμενός σοι, αὐτὰ δοκεῖ τανῦν παρατίθεσθαι. Ἀλλʼ ἐπειδὴ αὐτὰ τὰ ῥήματα προτρέπει τοῦ λέγειν, οὐδὲ τοῦτο παραλείψομαι ἔστι γὰρ ὄντως θεῖα καὶ ἔνδοξα, δυνάμενα ὡφελῆσαι ψυχήν. Σκύμνον λέοντος εἴπὼν ὁ προφήτης τὸν ἐξ Ἰούδα καὶ Δαυὶδ κατὰ σάρκα γεγενημένον, μὴ ἐκ σπέρματος Δαυὶδ γενόμενον, ἀλλʼ ἐξ ἀγίου Πνεύματος συλλαμβανόμενον, καὶ τοῦτου ἐκ βλαστοῦ ἀγίου ἐκ γῆς προερχόμενον. Ἡσαῖας μὲν γὰρ λέγει· « Ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐξ αὐτῆς ἀναβήσεται. » Τὸ μὲν ὑπὸ τοῦ Ἡσαῖου ἄνθος εἰρημένον, ὁ Ἰακὼβ βλαστὸν εἴρηκε. Πρῶτον γὰρ ἐβλάστησεν. εἶτα ἤνθησεν ἐν τῷ κόσμῳ. Τὸ δὲ λέγειν· « Ἀναπεσὼν ἐκοιμήθης ὡς λέων καὶ ὡς σκύμνος, » τὴν τριήμερον τοῦ Χριστοῦ ἐδήλωσε κοίμησιν, ὡς καὶ Ἡσαῖας λέγει· « Πῶς ἐγένετο πόρνη πιστὴ Σιὼν, πλήρης κρίσεως; ἐν ῇ δικαιοσύνη ἐκοιμήθη ἐν αὐτῇ, νῦν δὲ φονευταί. » Καὶ ὁ Δαυὶδ ὁμοίως· « Ἐγὼ ἐκοιμήθην καὶ ὕπνωσα, ἐξηγέρθην, ὅτι Κύριος ἀντιλήψεταί μου· » ἵνα δείξῃ ἐν τῷ ῥητῷ τὴν κοίμησιν αὐτοῦ καὶ ἀνάστασιν γεγενημένην. Ἰακὼβ δὲ λέγει «Τίς ἐγερεῖ αὐτόν; » Τουτέστιν ὁ Δαυὶδ, καθὼς καὶ Παῦλος, λέγει· « Καὶ Θεοῦ Πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν. »

Tauta men oun paraphraxein epistamenos soi, auta dokei tanyn paratithesthai. Allʼ epeidē auta ta rhēmata protrepei tou legein, oude touto paraleipsomai esti gar ontōs theia kai endoxa, dynamena hōphelēsai psychēn. Skymnon leontos eipōn ho prophētēs ton ex Iouda kai Dauid kata sarka gegenēmenon, mē ek spermatos Dauid genomenon, allʼ ex agiou Pneumatos syllambanomenon, kai toutou ek blastou agiou ek gēs proerchomenon. Hēsaias men gar legei; « Exeleusetai rhabdos ek tēs rhizēs Iessai, kai anthos ex autēs anabēsetai. » To men hypo tou Hēsaiou anthos eirēmenon, ho Iakōb blaston eirēke. Prōton gar eblastēsen. eita ēnthēsen en tǭ kosmǭ. To de legein; « Anapesōn ekoimēthēs hōs leōn kai hōs skymnos, » tēn triēmeron tou Christou edēlōse koimēsin, hōs kai Hēsaias legei; « Pōs egeneto pornē pistē Siōn, plērēs kriseōs? en ę̄ dikaiosynē ekoimēthē en autę̄, nyn de phoneutai. » Kai ho Dauid homoiōs; « Egō ekoimēthēn kai hypnōsa, exēgerthēn, hoti Kyrios antilēpsetai mou; » hina deixę̄ en tǭ rhētǭ tēn koimēsin autou kai anastasin gegenēmenēn. Iakōb de legei «Tis egerei auton? » Toutestin ho Dauid, kathōs kai Paulos, legei; « Kai Theou Patros tou egeirantos auton ek nekrōn. »

Since I know how to explain these things to you, it seems best for now to set out the words themselves. But since the words themselves urge me to speak, I will not pass this over either; for they are truly divine and glorious, and able to benefit the soul. By "a lion's whelp" the prophet meant the one born of Judah and David according to the flesh, not begotten of David's seed but conceived of the Holy Spirit, and coming forth from a holy shoot out of the earth. For Isaiah says: "A rod shall come out of the root of Jesse, and a flower shall come up from it." What Isaiah called a flower, Jacob called a shoot: for first he budded, and then he flowered in the world. And the words "you lay down and slept as a lion and as a lion's whelp" indicated Christ's three-day sleep, as Isaiah too says: "How has the faithful city Zion become a harlot, full of judgment? In her righteousness slept, but now murderers." And David likewise: "I slept and fell asleep; I awoke, for the Lord will help me," to show in the saying that his sleep and resurrection took place. And Jacob says, "Who will rouse him?" This is what David says, and as Paul too says: "and God the Father, who raised him from the dead."

Isa 11:1 (quotation, high confidence) · Isa 1:21 (quotation, high confidence) · Ps 3:5 (3:6 LXX) (quotation, high confidence) · Gal 1:1 (quotation, high confidence) · Gen 49:9 (quotation, high confidence) · Rom 1:3 (echo, medium confidence)

Notes and citation

Summary: The lion's whelp is Christ, born of Judah but conceived by the Spirit, and his lying down is his three days in death.

Isa 11:1; Isa 1:21 (the Septuagint has "in which righteousness lodged", ἐκοιμήθη); Ps 3:5 (LXX 3:6); Gal 1:1.
"This is what David says" (Τουτέστιν ὁ Δαυίδ) is compressed in the Greek: Hippolytus means that David's "the Lord will help me" and Paul's words answer Jacob's question.

Notes on the original text

Digital text corrected (OCR): Ἀλʼ ἐπειδὴ → Ἀλλʼ ἐπειδὴ; γεγνημένον → γεγενημένον; σπέρμgτος → σπέρματος; προερχομέναυ → προερχόμενον; τπστὴ Σιὼν → πιστὴ Σιὼν; κοίμησν → κοίμησιν.

Topics: Christology

Cite (SBL): Hippolytus, Antichr. 8 (PG 10:733d–736b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-8). (abbreviation not yet checked)

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Chapter 9

9PG 10:736b

Τῷ δὲ εἰπεῖν· « Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἔως ἂν ἔλθῃ, ῷ ἀπόκειται· καὶ αὐτὸς ἔσται προσδοκία ἐθνῶν πληρουμένην ι30) ἐπὶ τὸν Χριστὸν ἐδήλωσεν. Αὐτὸς γὰρ ἡμῶν ἐστι προσδοκία· προσδεχόμεθα γὰρ αὐτὸν. ἐρχόμενον ἀπʼ οὐρανοῦ δυνάμει διὰ πίστεως ἡμῶν βλέπομεν.

Tǭ de eipein; « Ouk ekleipsei archōn ex Iouda, kai hēgoumenos ek tōn mērōn autou, eōs an elthę̄, ǭ apokeitai; kai autos estai prosdokia ethnōn plēroumenēn i30) epi ton Christon edēlōsen. Autos gar hēmōn esti prosdokia; prosdechometha gar auton. erchomenon apʼ ouranou dynamei dia pisteōs hēmōn blepomen.

And by saying, "A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up; and he will be the expectation of the nations," he showed (the prophecy) fulfilled in Christ. For he is our expectation: we wait for him, and through faith we see him coming from heaven with power.

Gen 49:10 (quotation, high confidence)

Notes and citation

Summary: Christ is the expectation of the nations, whom believers await from heaven.

Gen 49:10. A word or two after the quotation is lost or garbled in the scan; "fulfilled" (πληρουμένην) has lost the noun it agreed with, and the sense is supplied in parentheses.

Notes on the original text

Digital text corrected (OCR): ἔλθτ, → ἔλθῃ,.

Topics: Christology, Eschatology

Cite (SBL): Hippolytus, Antichr. 9 (PG 10:736b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-9). (abbreviation not yet checked)

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Chapter 10

10PG 10:736b–736c

Δεσμεύων πρὸς ἄμπελον τὴν ὄνον αὐτοῦ, » τουτέστι, τὸν ἐκ περιτομῆς λαὸν αὐτοῦ πρὸς τὴν ἑαυτοῦ κλῆσιν· αὐτὸς γὰρ ἦν ἡ ἄμπελος. « Καὶ τῇ ἕλικι τὸν πῶλον τῆς ὄνου αὐτοῦ· » τὸν λαὸν, τὸν ἐξ ἐθνῶν, ὡς περιτομὴν καὶ ἀκροβυστίαν εἰς μίαν πίστιν καλῶν.

Desmeuōn pros ampelon tēn onon autou, » toutesti, ton ek peritomēs laon autou pros tēn heautou klēsin; autos gar ēn hē ampelos. « Kai tę̄ heliki ton pōlon tēs onou autou; » ton laon, ton ex ethnōn, hōs peritomēn kai akrobystian eis mian pistin kalōn.

"Binding his donkey to a vine": that is, binding his people of the circumcision to his own calling, for he himself was the vine. "And the colt of his donkey to the tendril": the people from the Gentiles, as he calls circumcision and uncircumcision into one faith.

Gen 49:11 (quotation, high confidence) · John 15:1 (allusion, medium confidence) · Eph 2:14 (echo, low confidence)

Notes and citation

Summary: The donkey and colt bound to the vine are Jews and Gentiles called into one faith.

Gen 49:11; "he himself was the vine": John 15:1.

Notes on the original text

Digital text corrected (OCR): ἔλιι → ἕλικι; πίστν → πίστιν.

Cite (SBL): Hippolytus, Antichr. 10 (PG 10:736b–736c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-10). (abbreviation not yet checked)

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Chapter 11

11PG 10:736c–737a

« Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ· » [κατὰ] τὴν [διὰ] τοῦ ἀγίου Πνεύματος κατελθοῦσαν ἐπὶ Ἰορδάνην Πατρικην φωνήν. « Καὶ ἐν αἶματι σταφυλῆς τὴν περιβολὴν αὐτοῦ. » Αἵματι οὖν σταφυλῆς ποίας, ἀλλʼ ἢ τῆς σαρκὸς αὐτοῦ ὡς βότρυος ἐπὶ ξύλου βληθείσης; Ἐξ ἦς πλευρᾶς ἔβλυσαν δύο πηγαὶ, αἵματος καὶ ὕδατος, διʼ ὧν τὰ ἔθνη ἀπολουόμενα καθαίρονται, ἅτινα ὡς περιβόλαιον λελόγισται ἔχων.

« Plynei en oinǭ tēn stolēn autou; » [kata] tēn [dia] tou agiou Pneumatos katelthousan epi Iordanēn Patrikēn phōnēn. « Kai en aimati staphylēs tēn peribolēn autou. » Haimati oun staphylēs poias, allʼ ē tēs sarkos autou hōs botryos epi xylou blētheisēs? Ex ēs pleuras eblysan dyo pēgai, haimatos kai hydatos, diʼ hōn ta ethnē apolouomena kathairontai, hatina hōs peribolaion lelogistai echōn.

"He will wash his robe in wine": (this means) the Father's voice that came down through the Holy Spirit at the Jordan. "And his garment in the blood of the grape": in the blood of what grape, then, but his flesh, hung like a cluster on the wood? From his side flowed two springs, of blood and of water, through which the nations are washed and purified; and these he is reckoned to have as a garment.

Textual problem in this passage: see the notes.

Gen 49:11 (quotation, high confidence) · Matt 3:16 (allusion, high confidence) · Matt 3:17 (allusion, high confidence) · John 19:34 (allusion, high confidence)

Notes and citation

Summary: The washing in wine is the baptism at the Jordan; the blood of the grape is Christ's flesh on the cross, from whose side flowed blood and water.

Gen 49:11; the voice at the Jordan: Matt 3:16–17; blood and water: John 19:34.
Migne prints "according to" (κατά) and "through" (διά) in square brackets; the sense is unaffected.

Notes on the original text

Digital text corrected (OCR; OCR: garbled words): ἐἵματι οὖν σταφνλῆῆς .ας, → Αἵματι οὖν σταφυλῆς ποίας,; ξύου → ξύλου; ἵματος → αἵματος; κααίρονται → καθαίρονται.

Topics: Baptism, Christology

Cite (SBL): Hippolytus, Antichr. 11 (PG 10:736c–737a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-11). (abbreviation not yet checked)

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Chapter 12

12PG 10:737a

« Χαροποὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἴνου· Χριστοῦ τίνες, ἀλλʼ ἢ οἱ μακάριοι προφῆται; οἱ προῖυντες τῷ πνεύματι καὶ προκηρύξαντες τὰ εἰς αὐτὸν συμβησόμενα πάθη, ὅν δυνάμει ἔχαιρον βλέποντες - ευματικοῖς ὀφθαλμοῖς, ὑπʼ αὐτοῦ τοῦ Λόγου καὶ ς αὐτοῦ χάριτος καταρτιίόμενοι.

« Charopoi hoi ophthalmoi autou apo oinou; Christou tines, allʼ ē hoi makarioi prophētai? hoi proiyntes tǭ pneumati kai prokēryxantes ta eis auton symbēsomena pathē, hon dynamei echairon blepontes - eumatikois ophthalmois, hypʼ autou tou Logou kai s autou charitos katartiiomenoi.

"His eyes are gladsome from wine": what are the eyes of Christ but the blessed prophets, who foresaw in the Spirit and proclaimed beforehand the sufferings that would befall him, and who rejoiced as they saw him in power with spiritual eyes, being equipped by the Word himself and his grace?

Gen 49:12 (quotation, high confidence) · 1 Pet 1:11 (echo, medium confidence)

Notes and citation

Summary: Christ's eyes are the prophets, who foresaw his sufferings and rejoiced.

Gen 49:12. Several words of this chapter are damaged in the scan; the sense is clear.

Notes on the original text

Digital text corrected (OCR; OCR: word broken by stray marks): Χρι- .οῦ τίνες → Χριστοῦ τίνες; υμβησόμμενα άθη → συμβησόμενα πάθη; χάρτος → χάριτος.

Topics: Scripture and canon

Cite (SBL): Hippolytus, Antichr. 12 (PG 10:737a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-12). (abbreviation not yet checked)

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Chapter 13

13PG 10:737a

Τὸ δὲ εἰπεῖν, « Καὶ λευκοὶ οἱ ὀδόντες αὐτοῦ ἢ γάλα, » τὰς ἐξ ἀγίου στόματος Χριστοῦ ἐκπορευομένας ἐντολὰς ἐσήμαινε, καθαιρούσας ὡσεὶ γάλα.

To de eipein, « Kai leukoi hoi odontes autou ē gala, » tas ex agiou stomatos Christou ekporeuomenas entolas esēmaine, kathairousas hōsei gala.

And by saying, "And his teeth whiter than milk," he signified the commandments that proceed from the holy mouth of Christ, which purify like milk.

Gen 49:12 (quotation, high confidence)

Notes and citation

Summary: Christ's white teeth are his pure commandments.

Gen 49:12.

Notes on the original text

Digital text corrected (OCR): Τ7 δὲ εἰπεῖν → Τὸ δὲ εἰπεῖν; δδόντες αὐτοῦ ἢ ,άλα → ὀδόντες αὐτοῦ ἢ γάλα; ἐκπορευομές → ἐκπορευομένας.

Cite (SBL): Hippolytus, Antichr. 13 (PG 10:737a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-13). (abbreviation not yet checked)

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Chapter 14

14PG 10:737a–737c

Τοῦτον οὗν λέοντα καὶ σκύμνον λέοντος προανεκήρυξαν αἱ Γραφαί. Τὸ ὅμοιον καὶ ἐπὶ τοῦ Ἀντιχρίστου εἴρηται. Φησὶ γὰρ Μωῦσῆς οὕτως· Σκύμνος λέοντος Δὰν, καὶ ἐκπηδήσεται ἐκ Πασάν. Ἀλλʼ ἵνα μὴ σφαλῇ τις, νομίσας περὶ τοῦ Σωτῆρος εἰρῆσθαι . ῥητὸν τοῦτο, ἐπιστησάτω τὸν νοῦν. Δὰν, φησὶ, σκύμνος λέοντος· » τὴν φυλὴν ὀνομάσας τοῦ ὰν, ἐσαφήνισεν, ἐξ ἦς μέλλει ὁ Ἀντίχριστος γεννᾶσθαι. Ὡσπερ γὰρ ἐκ τῆς Ἰούδα φυλῆς ὁ Χριστὸς εννᾶται, οὕτως ἐκ τῆς Δὰν φυλῆς ὁ Ἀντίχριστος ,εννηθήσεται. Ὁτι δὲ οὕτως ἔχει, φησὶν ὁ Ἰακώβ « Γενηθήτω Δὰν ὄφις, ἐπὶ τὴν γῆν καθήμενος, δάνων πτέρναν ἴππου. Ὄφις οὖν τίς, ἀλλʼ ἢ ὁ Ἀντίχριστος; πλάνος ὁ ἐν τῇ ενέσει εἰρημένος, ὁ πλανήσας τὴν Εῦαν καὶ πτερνίσας τὸν Ἀδάμ. Ἀλλʼ πειδὴ διὰ πλειόνων μαρτυριῶν ἀποδεῖξαι δεῖ τὰ λε- ,όμενα, οὐκ ἀποκνήσομεν.

Touton houn leonta kai skymnon leontos proanekēryxan hai Graphai. To homoion kai epi tou Antichristou eirētai. Phēsi gar Mōysēs houtōs; Skymnos leontos Dan, kai ekpēdēsetai ek Pasan. Allʼ hina mē sphalę̄ tis, nomisas peri tou Sōtēros eirēsthai . rhēton touto, epistēsatō ton noun. Dan, phēsi, skymnos leontos; » tēn phylēn onomasas tou an, esaphēnisen, ex ēs mellei ho Antichristos gennasthai. Hōsper gar ek tēs Iouda phylēs ho Christos ennatai, houtōs ek tēs Dan phylēs ho Antichristos ,ennēthēsetai. Hoti de houtōs echei, phēsin ho Iakōb « Genēthētō Dan ophis, epi tēn gēn kathēmenos, danōn pternan ippou. Ophis oun tis, allʼ ē ho Antichristos? planos ho en tę̄ enesei eirēmenos, ho planēsas tēn Euan kai pternisas ton Adam. Allʼ peidē dia pleionōn martyriōn apodeixai dei ta le- ,omena, ouk apoknēsomen.

This one, then, the Scriptures proclaimed beforehand as a lion and a lion's whelp. The like has been said also of Antichrist. For Moses speaks thus: "Dan is a lion's whelp, and he will leap out from Bashan." But lest anyone be mistaken, thinking this saying spoken of the Saviour, let him pay attention. "Dan," he says, "is a lion's whelp": by naming the tribe of Dan he made plain the tribe from which Antichrist is to be born. For as Christ is born from the tribe of Judah, so Antichrist will be born from the tribe of Dan. And that this is so, Jacob says: "Let Dan be a serpent, sitting on the ground, biting a horse's heel." Who, then, is the serpent but Antichrist, the deceiver spoken of in Genesis, who deceived Eve and struck at Adam's heel? But since what is said must be demonstrated by more testimonies, we shall not shrink from the task.

Deut 33:22 (quotation, high confidence) · Gen 49:17 (quotation, high confidence) · Gen 3:1 (allusion, medium confidence) · Gen 3:15 (allusion, medium confidence)

Notes and citation

Summary: Antichrist will come from the tribe of Dan, called a lion's whelp and a serpent.

Deut 33:22; Gen 49:17; the serpent of Gen 3. "Struck at Adam's heel" renders πτερνίσας, which also means "tripped up, supplanted" (compare Gen 3:15).
The derivation of Antichrist from Dan is the author's own; it was shared by Irenaeus (Haer. 5.30.2).

Notes on the original text

Digital text corrected (OCR; OCR: garbled words): προανενησαν αἱ Εραφαl → προανεκήρυξαν αἱ Γραφαί; Ἀντιχρίυ → Ἀντιχρίστου; Σκύμνος D έοντος Λὰν → Σκύμνος λέοντος Δὰν; Ἀλλʼ να ὴ σφαλῇ → Ἀλλʼ ἵνα μὴ σφαλῇ; φησὶ, ύμνον λέοντος → φησὶ, σκύμνος λέοντος; γεννᾶαι → γεννᾶσθαι; Τεννηθήτω Δὰν → Γενηθήτω Δὰν; Ὁφις οὗντίς, ἀλλῇ ὁ Ἀντίχριος → Ὄφις οὖν τίς, ἀλλʼ ἢ ὁ Ἀντίχριστος; ὁ λανήσας → ὁ πλανήσας.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 14 (PG 10:737a–737c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-14). (abbreviation not yet checked)

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Chapter 15

15PG 10:737c–740b

Ὁτι μὲν γὰρ ὄντως ἐκ τῆς Δὰν φυλῆς μέλλει γεννᾶσθαι καὶ ἀνίστασθαι τύραννος καὶ βασιλεὺς, κριτὴς δεινὸς, υῖὸς τοῦ διαβόλου, φησὶν ὁ προφήτης· « Δὰν κρινεῖ τὸν λαὸν αὐτοῦ, ὡσεὶ καὶ μία φυλὴ ἐν Ἰσραήλ. » Ἀλλʼ ἐρεῖ τις, τοῦτο ἐπὶ τὸν Σαμψὼν εἰρῆσθαι, ὅς ἐκ τῆς φυλῆς τοῦ Δὰν γεννηθεὶς, ἔκρινε τὸν λαὸν εἴκοσιν ἔτη. Τὸ μὲν ἐπὶ τοῦ Σαμψὼν μερικῶς γεγένηται· τὸ δὲ καθόλου γενήσεται ἐπὶ τὸν Ἀντίχριστον. Λέγει γὰρ καὶ Ἰερεμίας οὕτως· « Φωνὴν ἐκ Δὰν ἀκουσώμεθα ὀξύτητος ἴππων αὐτοῦ, [ἀπὸ φωνῆς χρεμετισμοῦ ἱππασίας ἴππων αὐτοῦ] ἐσείσθη πᾶσα ἡ γῆ. » Λέγει δὲ καὶ ἔτερος προφήτης· « Συνάξει πᾶσαν δύναμιν αὐτοῦ ἀφʼ ἡλίου ἀνατολῶν ἄχρις ἡλίου δυσμῶν· ος κεκλήκοι καὶ οὐς οὐ κεκλήκοι πορευθήσονται μετʼ αὐτοῦ. Λευκανεῖ τὴν θάλασσαν ἀπὸ τῶν ἱστίων τῶν πλοίων, καὶ μελανεῖ τὸ πεδίον ἀπὸ τῶν θυρεῶν τῶν ὅπλων· καὶ πᾶς ὅς ἄν συναντήσῃ αὐτῷ ἐν πολέμῳ, μαχαίρᾳ πεσεῖται. » Ὁτι μὲν οὖν ταῦτα οὐκ ἐπʼ ἄλλον τινὰ εἴρηται, ἀλλʼ ἐπὶ τὸν τύραννον καὶ ἀναιδῆ καὶ θεομάχον, δείξομεν διὰ τῶν ἐξῆς.

Hoti men gar ontōs ek tēs Dan phylēs mellei gennasthai kai anistasthai tyrannos kai basileus, kritēs deinos, uios tou diabolou, phēsin ho prophētēs; « Dan krinei ton laon autou, hōsei kai mia phylē en Israēl. » Allʼ erei tis, touto epi ton Sampsōn eirēsthai, hos ek tēs phylēs tou Dan gennētheis, ekrine ton laon eikosin etē. To men epi tou Sampsōn merikōs gegenētai; to de katholou genēsetai epi ton Antichriston. Legei gar kai Ieremias houtōs; « Phōnēn ek Dan akousōmetha oxytētos ippōn autou, [apo phōnēs chremetismou hippasias ippōn autou] eseisthē pasa hē gē. » Legei de kai eteros prophētēs; « Synaxei pasan dynamin autou aphʼ hēliou anatolōn achris hēliou dysmōn; os keklēkoi kai ous ou keklēkoi poreuthēsontai metʼ autou. Leukanei tēn thalassan apo tōn histiōn tōn ploiōn, kai melanei to pedion apo tōn thyreōn tōn hoplōn; kai pas hos an synantēsę̄ autǭ en polemǭ, machairą peseitai. » Hoti men oun tauta ouk epʼ allon tina eirētai, allʼ epi ton tyrannon kai anaidē kai theomachon, deixomen dia tōn exēs.

That a tyrant and king, a terrible judge, a son of the devil, is indeed to be born and to arise from the tribe of Dan, the prophet says: "Dan shall judge his people, as also one tribe in Israel." But someone will say that this was spoken of Samson, who was born of the tribe of Dan and judged the people twenty years. What happened in Samson's case happened in part; but the whole will come to pass in Antichrist. For Jeremiah too speaks thus: "From Dan we shall hear the sound of the swiftness of his horses; at the sound of the neighing of the riding of his horses the whole earth shook." And another prophet says: "He will gather all his force from the rising of the sun to its setting; those whom he has called and those whom he has not called will go with him. He will make the sea white with the sails of the ships, and the plain black with the shields of the armed men; and everyone who meets him in war will fall by the sword." That these things are said not of anyone else but of the tyrant, the shameless one, the fighter against God, we will show in what follows.

Gen 49:16 (quotation, high confidence) · Judg 15:20 (allusion, high confidence) · Judg 13:2 (allusion, medium confidence) · Jer 8:16 (quotation, high confidence)

Notes and citation

Summary: Samson only partly fulfilled the prophecy that Dan shall judge his people; it will be fulfilled in Antichrist.

Gen 49:16; Samson: Judg 15:20; 16:31; Jer 8:16 (the words in square brackets are supplied in Migne). The saying of "another prophet" is not found in Scripture; its source is unidentified.

Notes on the original text

Digital text corrected (OCR; OCR: word broken by stray marks): γεν-ʼʼ ᾶσθαι → γεννᾶσθαι; κριὴς δεινὸς → κριτὴς δεινὸς; ἰρῆσθαι → εἰρῆσθαι; ἔκρινε .ὸν λαὸν → ἔκρινε τὸν λαὸν; μεριῶς → μερικῶς; Χυνάξει → Συνάξει; ἡλίοω → ἡλίου.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 15 (PG 10:737c–740b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-15). (abbreviation not yet checked)

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Chapter 16

16PG 10:740b–740d

Λέγει καὶ Ἡσαΐας οὕτως· « Καὶ ἔσται ὅταν συντελέσῃ Κύριος πάντα ποιῶν ἐπὶ τῷ ὅρει τῷ Σιὼν καὶ ἐν Ἰερουσαλήμ, ἐπάξει ἐπὶ τὸν νοῦν τὸν μέγαν, ἐπὶ τὸν ἄρχοντα τῶν Ἀσσυρίων, καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ. Εἶπε γάρ· Τῇ ἰσχύϊ ποιήσω, καὶ τῇ σοφίᾳ τῆς συνέσεως ἀφελῶ ὅρια ἐθνῶν, καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω, καὶ σείσω πόλεις κατοικουμένας, καὶ τὴν οἰκουμένην ὅλην καταλήψομαι τῇ χειρί μου, ὡς νοσσιὰν, καὶ ὡς καταλελειμμένα ὡὰ ἀρῶ· καὶ οὐκ ἔστιν, ὅς διαφεύξεται ἢ ἀντείπῃ μοι, [καὶ ἀνοίγων τὸ στόμα καὶ στρουθίζων. Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος ἐν αὐτῇ; ἢ ὑψωθήσεται πρίων ἄνευ τοῦ ἔλκοντος αὐτόν; Ὡσαύτως, ἐάν τις ἄρῃ ῥάβδον ἢ ξύλον, ὑψωθήσεται ξύλον·] καὶ οὐχ οὕτως. Ἀλλὰ ἀποστελεῖ Ἀδωναῖ εἰς τὴν σὴν τιμὴν ἀτιμίαν, καὶ εἰς τὴν σὴν δόξαν πῦρ καιόμενον καυθήσεται. Καὶ τὸ φῶς τοῦ Ἰσραὴλ πῦρ. καὶ ἀγιάσει αὐτὸν ἐν φλογὶ, καὶ φάγεται ὡς χόρτον τὴν ὕλην.

Legei kai Hēsaïas houtōs; « Kai estai hotan syntelesę̄ Kyrios panta poiōn epi tǭ horei tǭ Siōn kai en Ierousalēm, epaxei epi ton noun ton megan, epi ton archonta tōn Assyriōn, kai epi to hypsos tēs doxēs tōn ophthalmōn autou. Eipe gar; Tę̄ ischyï poiēsō, kai tę̄ sophią tēs syneseōs aphelō horia ethnōn, kai tēn ischyn autōn pronomeusō, kai seisō poleis katoikoumenas, kai tēn oikoumenēn holēn katalēpsomai tę̄ cheiri mou, hōs nossian, kai hōs kataleleimmena hōa arō; kai ouk estin, hos diapheuxetai ē anteipę̄ moi, [kai anoigōn to stoma kai strouthizōn. Mē doxasthēsetai axinē aneu tou koptontos en autę̄? ē hypsōthēsetai priōn aneu tou elkontos auton? Hōsautōs, ean tis arę̄ rhabdon ē xylon, hypsōthēsetai xylon;] kai ouch houtōs. Alla apostelei Adōnai eis tēn sēn timēn atimian, kai eis tēn sēn doxan pyr kaiomenon kauthēsetai. Kai to phōs tou Israēl pyr. kai agiasei auton en phlogi, kai phagetai hōs chorton tēn hylēn.

Isaiah too speaks thus: "And it shall be, when the Lord has finished doing all things on Mount Zion and in Jerusalem, he will bring (judgment) upon the great mind, upon the ruler of the Assyrians, and upon the height of the glory of his eyes. For he said: By my strength I will do it, and by the wisdom of my understanding I will remove the boundaries of nations and plunder their strength; I will shake inhabited cities, and I will grasp the whole world in my hand like a nest, and take it up like abandoned eggs; and there is none who will escape me or contradict me, and open his mouth and chirp. Shall the axe be glorified without the one who hews with it? Or shall the saw be lifted up without the one who draws it? Likewise, if one lifts a rod or a piece of wood, the wood will be lifted up; and not so. But the Lord will send dishonour upon your honour, and on your glory a burning fire will burn. And the light of Israel will be a fire, and he will sanctify him in flame, and will devour the forest like grass."

Isa 10:12 (quotation, high confidence) · Isa 10:13 (quotation, high confidence) · Isa 10:14 (quotation, high confidence) · Isa 10:15 (quotation, high confidence) · Isa 10:16 (quotation, high confidence) · Isa 10:17 (quotation, high confidence)

Notes and citation

Summary: Isaiah's oracle against the boastful king of Assyria is applied to Antichrist.

Isa 10:12–17 (Septuagint). The words from "and open his mouth" to "the wood will be lifted up" are in square brackets in Migne, as supplied from the Septuagint; they are translated. "The Lord" renders Ἀδωναΐ.

Notes on the original text

Digital text corrected (OCR): Ἡσφας → Ἡσαΐας; ἔοται → ἔσται; Σιὼν καὶ Π Ἰερουσαλήμ → Σιὼν καὶ ἐν Ἰερουσαλήμ; τῖς δόξης → τῆς δόξης; ἰσχῦῖ → ἰσχύϊ.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 16 (PG 10:740b–740d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-16). (abbreviation not yet checked)

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Chapter 17

17PG 10:740d–741b

Καὶ πάλιν ἐν ἑτέρῳ λέγει· « Πῶς ἀναπέπαυται ὁ ἀπαιτῶν, καὶ πῶς ἀναπέπαυται ὁ ἐπισπουδαστής; Συνέτριψεν ὁ Θεὸς τὸν ζυγὸν τῶν ἀρχόντων τῶν ἀμαρτωλῶν· πατάξας ἔθνος ἐν θυμῷ καὶ ἐν πληγῇ ἀνιάτῳ· παίων ἔθνος πληγῇ ἀνιάτῳ, ἢ οὐκ ἐφείσατο. Ἀνεπαύσατο πεποιθὼς, πᾶσα ἡ γῆ βοᾷ μετʼ εὐφροσύνης. Τὰ ξύλα τοῦ Λιβάνου ηὐφράνθησαν ἐπὶ σοὶ, καὶ ἡ κέδρος τοῦ Λιβάνου. Ἀφʼ οὗ σὺ κεκοίμησαι, οὐκ ἀνέβη ὁ κόπτων ἡμᾶς. Ὁ ἅδης κάτω ἐπικράνθη συναντήσας σοι· συνηγέρθησαν πάντες οἱ γίγαντες οἱ ἄρξαντες τῆς γῆς, οἱ κοίρανοι ἐκ τῶν θρόνων αὐ- -υ. Πάντες βασιλεῖς ἐθνῶν, ἅμα πάντες ἀποκριθήσονται καὶ ἐροῦσι· Καὶ σὺ ἐάλως ῶσπερ καὶ ἡμεῖς· ἐν ἡμῖν δὲ κατελογίσθης· κατέβη εἰς γῆν ἡ δόξα σου, ἡ πολλὴ εὐφροσύνη σου· ὑποκάτω σου στρώσουσι σῆψιν· τὸ δὲ κατακάλυμμά σου σκώληξ. Πῶς ἔπεσεν ἐκ τοῦ οὐρανοῦ ὁ Ἑωσφόρος, ὁ πρωῒ ἀνατέλλων; Συνετρίβη εἰς τὴν γῆν ὁ ἀποστέλλων εἰς πάντα τὰ ἔθνη. Σὺ δὲ εἶπας ἐν τῇ διανοίᾳ σου· Εἰς τὸν οὐρανὸν ἀναβήσομαι, ἐπάνω τῶν ἄστρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μου, καθιῶ ἐν ὄρεσιν ὑψηλοῖς τοῖς πρὸς βοῤῥᾶν· ἀναβήσομαι ἐπάνω τῶν νεφελῶν, ἔσομαι ὅμοιος τῷ Υψίστῳ. Νυνὶ δὲ εἰς ἀδην καταβήσῃ, καὶ εἰς τὰ θεμέλια τῆςγῆς. Oἱ ἰδόντες σε θαυμάσουσιν ἐπὶ σοὶ καὶ ἐροῦσιν· Οὗτος ὁ ἀνθρωπος ὁ παροξύνων τὴν γῆν, ὁ σείων βασιλεῖς, ὁ θεὶς τὴν οἰκουμένην ὅλην ἔρημον, καὶ τὰς πόλεις καθεἶλε, τοὺς ἐν ἐπαγωγῇ οὐκ ἔλυσε. Πάντες οἱ βασιλεῖς τῆς γῆς ἐκοιμήθησαν ἐν τιμῇ, ἄνθρωπος ἐν τῷ οἴκῳ αὐτοῦ· σὺ δὲ ῥιφθήσῃ ἐν τοῖς ὄρεσιν, ὡς νεκρὸς ἐβδελυγμένος, μετὰ πολλῶν πεπτωκότων ἐκκεκεντημένων μαχαίρᾳ, καταβαινόντων εἰς ἅδην. Ὁν τρόπον ἱμάτιον ἐν αἶματι πεφυρμένον οὐκ ἔστι καθαρὸν, οὕτως οὐδὲ σὺ ἔσῃ κομψός· ὅτι τὴν γῆν μου ἀπώλεσας, καὶ τὸν λαόν μου ἀπέκτεινας. Οὐ μὴ μείνῃς εἰς τὸν αἰῶνα χρόνιος, σπέρμα πονηρόν. Ἐτοίμασον τὰ τέκνα σου εἰς σφαγὴν ταῖς ἀμαρτίαις τοῦ πατρός σου, ἵνα μὴ ἀναστῶσι, καὶ τὴν γῆν μου οὐ κληρονομήσουσιν.

Kai palin en heterǭ legei; « Pōs anapepautai ho apaitōn, kai pōs anapepautai ho epispoudastēs? Synetripsen ho Theos ton zygon tōn archontōn tōn amartōlōn; pataxas ethnos en thymǭ kai en plēgę̄ aniatǭ; paiōn ethnos plēgę̄ aniatǭ, ē ouk epheisato. Anepausato pepoithōs, pasa hē gē boą metʼ euphrosynēs. Ta xyla tou Libanou ēuphranthēsan epi soi, kai hē kedros tou Libanou. Aphʼ hou sy kekoimēsai, ouk anebē ho koptōn hēmas. Ho hadēs katō epikranthē synantēsas soi; synēgerthēsan pantes hoi gigantes hoi arxantes tēs gēs, hoi koiranoi ek tōn thronōn au- -y. Pantes basileis ethnōn, hama pantes apokrithēsontai kai erousi; Kai sy ealōs ōsper kai hēmeis; en hēmin de katelogisthēs; katebē eis gēn hē doxa sou, hē pollē euphrosynē sou; hypokatō sou strōsousi sēpsin; to de katakalymma sou skōlēx. Pōs epesen ek tou ouranou ho Heōsphoros, ho prōï anatellōn? Synetribē eis tēn gēn ho apostellōn eis panta ta ethnē. Sy de eipas en tę̄ dianoią sou; Eis ton ouranon anabēsomai, epanō tōn astrōn tou ouranou thēsō ton thronon mou, kathiō en oresin hypsēlois tois pros borrhan; anabēsomai epanō tōn nephelōn, esomai homoios tǭ Ypsistǭ. Nyni de eis adēn katabēsę̄, kai eis ta themelia tēsgēs. Ohi idontes se thaumasousin epi soi kai erousin; Houtos ho anthrōpos ho paroxynōn tēn gēn, ho seiōn basileis, ho theis tēn oikoumenēn holēn erēmon, kai tas poleis katheile, tous en epagōgę̄ ouk elyse. Pantes hoi basileis tēs gēs ekoimēthēsan en timę̄, anthrōpos en tǭ oikǭ autou; sy de rhiphthēsę̄ en tois oresin, hōs nekros ebdelygmenos, meta pollōn peptōkotōn ekkekentēmenōn machairą, katabainontōn eis hadēn. Hon tropon himation en aimati pephyrmenon ouk esti katharon, houtōs oude sy esę̄ kompsos; hoti tēn gēn mou apōlesas, kai ton laon mou apekteinas. Ou mē meinę̄s eis ton aiōna chronios, sperma ponēron. Etoimason ta tekna sou eis sphagēn tais amartiais tou patros sou, hina mē anastōsi, kai tēn gēn mou ou klēronomēsousin.

And again, in another place, he says: "How the exactor has ceased, and how the taskmaster has ceased! God has broken the yoke of the rulers of sinners, he who struck a nation in wrath with an incurable blow, striking a nation with an incurable blow, which he did not spare. He has rested in confidence; the whole earth cries out with gladness. The trees of Lebanon rejoiced over you, and the cedar of Lebanon: since you have lain down, no one has come up to cut us down. Hades below was embittered at meeting you; all the giants who ruled the earth were roused together, the lords from their thrones. All the kings of the nations, all together, will answer and say: You too have been taken, as we were; you have been counted among us. Your glory has gone down to the earth, your great gladness; beneath you they will spread decay, and the worm will be your covering. How has the Morning Star fallen from heaven, he who rose early! He who sent to all the nations has been crushed to the earth. But you said in your mind: I will go up to heaven; above the stars of heaven I will set my throne; I will sit on high mountains toward the north; I will go up above the clouds; I will be like the Most High. But now you will go down to Hades, to the foundations of the earth. Those who see you will marvel at you and say: This is the man who provoked the earth, who shook kings, who made the whole world a desert and pulled down its cities, and did not release those in captivity. All the kings of the earth have lain down in honour, each in his own house; but you will be cast out on the mountains like a loathed corpse, with many fallen who were pierced with the sword, going down to Hades. As a garment soaked in blood is not clean, so neither will you be comely, because you destroyed my land and killed my people. You will not remain for ever, evil seed. Prepare your children for slaughter for the sins of your father, so that they may not rise and inherit my land."

Isa 14:4 (quotation, high confidence) · Isa 14:5 (quotation, high confidence) · Isa 14:6 (quotation, high confidence) · Isa 14:7 (quotation, high confidence) · Isa 14:8 (quotation, high confidence) · Isa 14:9 (quotation, high confidence) · Isa 14:10 (quotation, high confidence) · Isa 14:11 (quotation, high confidence) · Isa 14:12 (quotation, high confidence) · Isa 14:13 (quotation, high confidence) · Isa 14:14 (quotation, high confidence) · Isa 14:15 (quotation, high confidence) · Isa 14:16 (quotation, high confidence) · Isa 14:17 (quotation, high confidence) · Isa 14:18 (quotation, high confidence) · Isa 14:19 (quotation, high confidence) · Isa 14:20 (quotation, high confidence) · Isa 14:21 (quotation, high confidence)

Notes and citation

Summary: Isaiah's taunt over the fallen king of Babylon, the Morning Star, is applied to Antichrist.

Isa 14:4–21 (Septuagint, slightly abridged).

Notes on the original text

Digital text corrected (OCR; OCR: doubled letter; OCR: joined words; OCR: joined words and misread letters): όἐπισπουδαστής;λυνέτριψεν → ὁ ἐπισπουδαστής; Συνέτριψεν; ἀνιάτν· → ἀνιάτῳ·; οὐρανοῦὁ Ἐωσφόρος, ὁ προὶ → οὐρανοῦ ὁ Ἑωσφόρος, ὁ πρωῒ; ττὰ ἔθνη → τὰ ἔθνη; θεὶςτὴν → θεὶς τὴν; ἐκαεκεντημένων → ἐκκεκεντημένων; μείῃς → μείνῃς; οὐ αληρονομήσουσιν → οὐ κληρονομήσουσιν.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 17 (PG 10:740d–741b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-17). (abbreviation not yet checked)

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Chapter 18

18PG 10:741b–741d

Ἰεζεκιὴλ δὲ ὁμοίως λέγει περὶ αὐτοῦ οὕτως· « Τάδε λέγει Κύριος ὁ Θεός· Ἀνθ ὧν ὑψώθη ἡ καρδία σου, καὶ εἶπας, Θεός εἰμι ἐγὼ, κατοικίαν Θεοῦ ἐνώκησα ἐν καρδίᾳ θαλάσσης· σὺ δὲ ἄνθρωπος καὶ οὐ Θεὸς, ἔδωκας τὴν καρδίαν σου ὡς καρδίαν Θεοῦ. Μὴ σοφώτερος εἶ τοῦ Δανιήλ; Σοφοὶ οὐκ ἐπαίδευσάν σε τῇ ἐπιστήμῃ αὐτῶν; μὴ ἐν τῇ ἐπιστήμῃ σου, ἢ ἐν τῇ φρονήσει σου ἐποίησας σεαυτῷ δύναμιν καὶ χρυσίον καὶ ἀργύριον ἐν τοῖς θησαυροῖς σου; Μὴ ἐν τῇ πολλῇ ἐπιστήμῃ σου, καὶ ἐν τῇ ἐμπειρίᾳ σου ἐπλήθυνας δύναμίν σου; Ὑψώθη ἡ καρδία σου ἐν τῇ δυνάμει σου. Διὰ τοῦτο τάδε λέγει Κύριος ὁ Θεός· Ἐπειδὴ ἔδωκας τὴν καρδίαν σου ὡς καρδίαν Θεοῦ, ἀντὶ τούτου, ἰδοὺ ἐγὼ ἐπάγω ἐπὶ σὲ ἀλλοτρίους λοιμοὺς ἀπὸ ἐθνῶν, καὶ ἐκκενώσουσι τὰς μαχαίρας αὐτῶν ἐπὶ σὲ καὶ ἐπὶ τὸ κάλλος τῆς ἐπιστήμης σου, καὶ στρώσουσι τὸ κάλλος σου εἰς ἀπώλειαν, καὶ καταβιβάσουσί σε, καὶ ἀποθανῇ θανάτῳ τραυματιῶν ἐν καρδίᾳ θαλάσσης. Μὴ λέγων ἐρεῖς· Θεός εἰμι ἐγω, ἐνώπιον [τῶν ἀναιρούντων σε; σὺ δὲ εἶ ἄνθρωπος, καὶ οὐ Θεὸς, ἐν χειρὶ τιτρωσκόντων σε. Θανάτοις ἀπεριτμήτων ἀπολῇ ἐν χερσὶν ἀλλοτρίων· ὅτι ἐγὼ ἐλάλησα, λέγει Κύριος.

Iezekiēl de homoiōs legei peri autou houtōs; « Tade legei Kyrios ho Theos; Anth hōn hypsōthē hē kardia sou, kai eipas, Theos eimi egō, katoikian Theou enōkēsa en kardią thalassēs; sy de anthrōpos kai ou Theos, edōkas tēn kardian sou hōs kardian Theou. Mē sophōteros ei tou Daniēl? Sophoi ouk epaideusan se tę̄ epistēmę̄ autōn? mē en tę̄ epistēmę̄ sou, ē en tę̄ phronēsei sou epoiēsas seautǭ dynamin kai chrysion kai argyrion en tois thēsaurois sou? Mē en tę̄ pollę̄ epistēmę̄ sou, kai en tę̄ empeirią sou eplēthynas dynamin sou? Hypsōthē hē kardia sou en tę̄ dynamei sou. Dia touto tade legei Kyrios ho Theos; Epeidē edōkas tēn kardian sou hōs kardian Theou, anti toutou, idou egō epagō epi se allotrious loimous apo ethnōn, kai ekkenōsousi tas machairas autōn epi se kai epi to kallos tēs epistēmēs sou, kai strōsousi to kallos sou eis apōleian, kai katabibasousi se, kai apothanę̄ thanatǭ traumatiōn en kardią thalassēs. Mē legōn ereis; Theos eimi egō, enōpion [tōn anairountōn se? sy de ei anthrōpos, kai ou Theos, en cheiri titrōskontōn se. Thanatois aperitmētōn apolę̄ en chersin allotriōn; hoti egō elalēsa, legei Kyrios.

Ezekiel likewise speaks of him thus: "Thus says the Lord God: Because your heart was lifted up, and you said, I am God, I have dwelt in the dwelling of God in the heart of the sea; yet you are a man and not God, and you have set your heart as the heart of God. Are you wiser than Daniel? Did not the wise instruct you with their knowledge? Was it by your knowledge or by your understanding that you gained power for yourself, and gold and silver in your treasuries? Was it by your great knowledge and your skill that you multiplied your power? Your heart was lifted up in your power. Therefore thus says the Lord God: Since you have set your heart as the heart of God, for this, behold, I am bringing upon you strangers, plagues from the nations, and they will draw their swords against you and against the beauty of your knowledge, and they will lay your beauty low in destruction, and they will bring you down, and you will die the death of the slain in the heart of the sea. Will you really say, I am God, before those who slay you? But you are a man and not God, in the hand of those who wound you. You will perish by the deaths of the uncircumcised at the hands of strangers; for I have spoken, says the Lord."

Ezek 28:2 (quotation, high confidence) · Ezek 28:3 (quotation, high confidence) · Ezek 28:4 (quotation, high confidence) · Ezek 28:5 (quotation, high confidence) · Ezek 28:6 (quotation, high confidence) · Ezek 28:7 (quotation, high confidence) · Ezek 28:8 (quotation, high confidence) · Ezek 28:9 (quotation, high confidence) · Ezek 28:10 (quotation, high confidence)

Notes and citation

Summary: Ezekiel's oracle against the prince of Tyre who called himself God is applied to Antichrist.

Ezek 28:2–10 (Septuagint). Migne opens a square bracket at "those who slay you" without closing it; the words are translated.

Notes on the original text

Digital text corrected (OCR; OCR: joined words): «Τ8δε έγει → « Τάδε λέγει; ἔδωκαςτὴν → ἔδωκας τὴν; θησαυροῖς συ; → θησαυροῖς σου;; Υψ-ώθη → Ὑψώθη; ὀλλοτρίους → ἀλλοτρίους; θατάτῳ → θανάτῳ; οὡ δὲ εἶ → σὺ δὲ εἶ; I λλοτρίων → ἀλλοτρίων.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 18 (PG 10:741b–741d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-18). (abbreviation not yet checked)

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Chapter 19

19PG 10:741d–744b

Τούτων τῶν οὖν ῥημάτων δεδειγμένων, ἴδωμεν λεπτομερέστερον τί λέγει Δανιὴλ ἐν τοῖς ὀράμασιν. Οὗτος γὰρ διαστέλλων τὰς μετὰ ταῦτα ἐσομένας βασιλείας, ἐπέδειξεν ἐν ἐσχάτοις καιροῖς καὶ τὴν τοῦ Ἀντιχρίστου παρουσίαν, καὶ τὴν τοῦ παντὸς κόσμου συντέλειαν. Λέγει οὖν ἐπιλύων τὸ ὅραμα Ναβουχοδονοσορ· « Σὺ βασιλεῦ ἐθεώρεις, καὶ ἰδοὺ εἰκὼν μεγάλη ἐστῶσα πρὸ προσώπου σου· ἦς ἡ κεφαλὴ χρυσίου χρηστοῦ· οἱ βραχίονες αὐτῆς, καὶ οἱ ὦμοι ἀργυροῖ· ἡ κοιλία καὶ οἱ μηροὶ χαλκοῖ καὶ αἱ κνῆμαι σιδηραῖ· οἱ πόδες, μέρος μέν τοι σιδηροῦν, καὶ μέρος ὀστράκινον. Ἐθεώρεις οὖν ἔως οὗ ἐσχίσθη λίθος ἄνευ χειρῶν, καὶ ἐπάταξε τὴν εἰκόνα ἐπὶ τοὺς πόδας τοὺς σιδηροῦς καὶ ὀστρακίνους, καὶ ἐλέπτυνεν αὐτοός εἰς τέλος. Τότε ἐλεπτύνθησαν εἰσάπαξ τὸ ὄστρααον, ὁ σίδηρος, ὁ χαλκὸς, ὁ ἄργυρος, ὁ χρυσὸς, καὶ ἐγένοντο ὡσεὶ κονιορτὸς ἀπὸ ἅλωνος θερινῆς, καὶ ἐξῆρεν αὐτὰ τὸ πλῆθος τοῦ πνεύματος, καὶ τόπος οὐχ εὑρέθη ἐν αὐτοῖς· καὶ ὁ λίθος ὁ πατάξας τὴν εἰκόνα, ἐγενήθη εἰς ὄρος μέγα, καὶ ἐπλήρωσε πᾶσαν τὴν γῆν.

Toutōn tōn oun rhēmatōn dedeigmenōn, idōmen leptomeresteron ti legei Daniēl en tois oramasin. Houtos gar diastellōn tas meta tauta esomenas basileias, epedeixen en eschatois kairois kai tēn tou Antichristou parousian, kai tēn tou pantos kosmou synteleian. Legei oun epilyōn to horama Nabouchodonosor; « Sy basileu etheōreis, kai idou eikōn megalē estōsa pro prosōpou sou; ēs hē kephalē chrysiou chrēstou; hoi brachiones autēs, kai hoi ōmoi argyroi; hē koilia kai hoi mēroi chalkoi kai hai knēmai sidērai; hoi podes, meros men toi sidēroun, kai meros ostrakinon. Etheōreis oun eōs hou eschisthē lithos aneu cheirōn, kai epataxe tēn eikona epi tous podas tous sidērous kai ostrakinous, kai eleptynen autoos eis telos. Tote eleptynthēsan eisapax to ostraaon, ho sidēros, ho chalkos, ho argyros, ho chrysos, kai egenonto hōsei koniortos apo halōnos therinēs, kai exēren auta to plēthos tou pneumatos, kai topos ouch heurethē en autois; kai ho lithos ho pataxas tēn eikona, egenēthē eis oros mega, kai eplērōse pasan tēn gēn.

These words, then, having been set out, let us see in more detail what Daniel says in his visions. For in distinguishing the kingdoms that were to come after these things, he showed also the coming of Antichrist in the last times and the consummation of the whole world. So, interpreting Nebuchadnezzar's vision, he says: "You, O king, were looking, and behold, a great image standing before your face, whose head was of fine gold, its arms and shoulders of silver, its belly and thighs of bronze, and its legs of iron; its feet part of iron and part of clay. You looked, then, until a stone was cut out without hands and struck the image on its feet of iron and clay, and ground them to powder completely. Then the clay, the iron, the bronze, the silver and the gold were ground to powder at once, and became like dust from a summer threshing floor; and the force of the wind carried them away, and no place was found for them. And the stone that struck the image became a great mountain and filled the whole earth."

Dan 2:31 (quotation, high confidence) · Dan 2:32 (quotation, high confidence) · Dan 2:33 (quotation, high confidence) · Dan 2:34 (quotation, high confidence) · Dan 2:35 (quotation, high confidence)

Notes and citation

Summary: Hippolytus quotes Daniel's account of Nebuchadnezzar's dream of the great image.

Dan 2:31–35 (Theodotion).

Notes on the original text

Digital text corrected (OCR; OCR: joined words): Τούτωντῶνοῦν ῥημάτωνδεδειγμένων, ἴδωμενλεπτομερέστερον → Τούτων τῶν οὖν ῥημάτων δεδειγμένων, ἴδωμεν λεπτομερέστερον; Οπς γὰρ → Οὗτος γὰρ; βασιλείsς → βασιλείας; κόσμουσοοτέλειαν → κόσμου συντέλειαν; εἰκὼνμγάλη → εἰκὼν μεγάλη; χνσίου → χρυσίου; οἱ ἀμο ἀργυροῖ → οἱ ὦμοι ἀργυροῖ; αἱ κνῆρα σιδηραῖ → αἱ κνῆμαι σιδηραῖ; καὶρρος ὀστράκινον → καὶ μέρος ὀστράκινον; λΜθος → λίθος; ηένοντο → ἐγένοντο; ἅλωνοφθερινῆς, καὶ ἐξξκν → ἅλωνος θερινῆς, καὶ ἐξῆρεν; ιCρόθη → εὑρέθη; πᾶσαντὴν γῆ → πᾶσαν τὴν γῆν.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 19 (PG 10:741d–744b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-19). (abbreviation not yet checked)

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Chapter 20

20PG 10:744b–744c

Συνάψαντες οὖν πρὸς τούτοις καὶ τὰς αὐτοῦ τοῦ Δανιὴλ ὀράσεις, μίαν ἀμφοτέροις τὴν διήγησιν ποιησόμεθα, ἐπιδεικνύντες ὅπως εἴη σύμφωνα καὶ ἀληθῆ. Λέγει γὰρ οὕτως· Ἐγὼ Δανιὴλ ἐθεώρουν, καὶ ἰδοὺ οἱ τέσσαρες ἄνεμοι τοῦ οὐρανοῦ προσέβαλον εἰς τὴν θάλασσαν τὴν μεγάλην· καὶ τέσσαρα θηρία μεγάλα ἀνέβαινον ἐκ τῆς θαλάσσης, διαφέροντα ἀλλήλων. Τὸ πρῶτον, ὡσεὶ λέαινα, καὶ πτερὰ αὐτῇ ὡς ἀετοῦ. Ἐθεώρουν ἔως ἐξετίλη τὰ πτερὰ αὐτῆς, καὶ ἐξήρθη ἀπὸ τῆς γῆς. ὸ ἐπὶ ποδῶν ἀνθρώπου ἐστάθη, καὶ καρδία ἀνθρώπου ἐδόθη αὐτῇ. Καὶ ἰδοὺ θηρίον δεύτερον ὅμοιον ἄρκῳ, καὶ εἰς μέρος ἐστάθη ἐν, καὶ τρία πλευρὰ ἐν τῷ στόματι αὐτῆς. Ἐθεώρουν, καὶ ἰδοὺ θηρίον ὡσεὶ πάρδαλις, καὶ αὐτῇ πτερὰ τέσσαρα πετεινοῦ ὑπεράνο. αὐτῆς, καὶ τέσσαρες κεφαλαὶ τῷ θηρίῳ. Ὀπίσω τούτου ἐθεώρουν, καὶ ἰδοὺ θηρίον τέταρτον φοβερὸν καὶ ἔκθαμβον καὶ ἰσχυρὸν περισσῶς· οἱ ὀδόντες αὐτοῦ σιδηρο [καὶ οἰ ὄνυχες αὐτοῦ χαλκοῖ], ἐσθίον καὶ λεπτῦνον, καὶ τὰ ἐπίλοιπα τοῖς ποσὶν αὐτοῦ συνεπάτει· αφὶ αὐτὸ διαφόρως ἔχον παρὰ πάντα τὰ θηρία τὰ ἔμπροσθεν αὐτοῦ, καὶ κέρατα δέκα αὐτῷ. Προσενόουν τοῖς κέρασιν αὐτοῦ, καὶ ἰδοὺ κέρας ἔτερον μικρὸν ἀνέβη ἐν μέσῳ αὐτῶν, καὶ τρία κέρατα τῶν ἔμπροσθεν αὐτοῦ ἐξεῤῥιζώθη ἀπὸ προσώπου αὐτοῦ· καὶ δο. ὀφθαλμοὶ ὡσεὶ ἀνθρώπου ἐν τῷ κέρατι τούτῳ αὶ στόμα λαλοῦν μεγάλα.

Synapsantes oun pros toutois kai tas autou tou Daniēl oraseis, mian amphoterois tēn diēgēsin poiēsometha, epideiknyntes hopōs eiē symphōna kai alēthē. Legei gar houtōs; Egō Daniēl etheōroun, kai idou hoi tessares anemoi tou ouranou prosebalon eis tēn thalassan tēn megalēn; kai tessara thēria megala anebainon ek tēs thalassēs, diapheronta allēlōn. To prōton, hōsei leaina, kai ptera autę̄ hōs aetou. Etheōroun eōs exetilē ta ptera autēs, kai exērthē apo tēs gēs. o epi podōn anthrōpou estathē, kai kardia anthrōpou edothē autę̄. Kai idou thērion deuteron homoion arkǭ, kai eis meros estathē en, kai tria pleura en tǭ stomati autēs. Etheōroun, kai idou thērion hōsei pardalis, kai autę̄ ptera tessara peteinou hyperano. autēs, kai tessares kephalai tǭ thēriǭ. Opisō toutou etheōroun, kai idou thērion tetarton phoberon kai ekthambon kai ischyron perissōs; hoi odontes autou sidēro [kai oi onyches autou chalkoi], esthion kai leptynon, kai ta epiloipa tois posin autou synepatei; aphi auto diaphorōs echon para panta ta thēria ta emprosthen autou, kai kerata deka autǭ. Prosenooun tois kerasin autou, kai idou keras eteron mikron anebē en mesǭ autōn, kai tria kerata tōn emprosthen autou exerrhizōthē apo prosōpou autou; kai do. ophthalmoi hōsei anthrōpou en tǭ kerati toutǭ ai stoma laloun megala.

Joining to these, then, the visions of Daniel himself, we will make one account of both, showing how they agree and are true. For he speaks thus: "I, Daniel, was looking, and behold, the four winds of heaven burst upon the great sea; and four great beasts came up out of the sea, differing from one another. The first was like a lioness, and she had wings like an eagle's. I looked until her wings were plucked off, and she was lifted up from the earth and made to stand on the feet of a man, and a man's heart was given to her. And behold, a second beast, like a bear, and it stood on one side, and three ribs were in its mouth. I looked, and behold, a beast like a leopard, and it had four wings of a bird above it, and the beast had four heads. After this I looked, and behold, a fourth beast, terrible and dreadful and exceedingly strong; its teeth were of iron [and its claws of bronze], devouring and grinding, and trampling the rest with its feet; and it was different from all the beasts before it, and it had ten horns. I considered its horns, and behold, another little horn came up in their midst, and three of the horns before it were plucked up by the roots before it; and behold, eyes like a man's were in this horn, and a mouth speaking great things."

Dan 7:2 (quotation, high confidence) · Dan 7:3 (quotation, high confidence) · Dan 7:4 (quotation, high confidence) · Dan 7:5 (quotation, high confidence) · Dan 7:6 (quotation, high confidence) · Dan 7:7 (quotation, high confidence) · Dan 7:8 (quotation, high confidence)

Notes and citation

Summary: Hippolytus quotes Daniel's vision of the four beasts and the little horn.

Dan 7:2–8 (Theodotion). "And its claws of bronze" stands in square brackets in Migne (from Dan 7:19); it is translated.

Notes on the original text

Digital text corrected (OCR; OCR: joined words; OCR: joined words and misread letters): Συνάψαντεςοὗν πρὸςτούτοιςκαὶτὰςαὐτοῦτοῦ Δανιτλ → Συνάψαντες οὖν πρὸς τούτοις καὶ τὰς αὐτοῦ τοῦ Δανιὴλ; ποιησόμφήσ. ἐπιδεικνύντεςὅπως → ποιησόμεθα, ἐπιδεικνύντες ὅπως; Λέγειγὰς → Λέγει γὰρ; καὶἰδοὺοἱτέσσαρεςᾶνςμοι τοῦοὐρανοῦ προσέβαλον εἰςτὴν → καὶ ἰδοὺ οἱ τέσσαρες ἄνεμοι τοῦ οὐρανοῦ προσέβαλον εἰς τὴν; ἐκ τῖς θαλάσσης → ἐκ τῆς θαλάσσης; ἐετίλη → ἐξετίλη; ἄρΧο → ἄρκῳ; ὡπὶ πάρδαλις → ὡσεὶ πάρδαλις; θπίσω τούτο. → Ὀπίσω τούτου; καὶἰδοὺ θηρίον τέταρτονφοβερὸνκαὶ ἔκθαυβον → καὶ ἰδοὺ θηρίον τέταρτον φοβερὸν καὶ ἔκθαμβον; ἐσθίονκαὶ λεπτύνο, → ἐσθίον καὶ λεπτῦνον,; ἀνφβτ → ἀνέβη.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 20 (PG 10:744b–744c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-20). (abbreviation not yet checked)

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Chapter 21

21PG 10:744d–745a

« Ἐθεώρουν ἔως οὗ θρόνοι ἐτέθησαν, καὶ ὁ Παλαιὸς τῶν ἡμερῶν ἐκάθητο· καὶ τὸ ἔνδυμα αὐτοῦ λευκὸ ὡσεὶ χιὼν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριο καθαρόν· ὁ θρόνος αὐτοῦ φλὸξ πυρὸς, οἱ τροχοὶ αὐτο. πῦρ φλέγον. Ποταμὸς πυρὸς εἶλκεν ἔμπροσθεν αὐτοῦ. Χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ. Κριτήριον ἐκάθισε, καὶ βίβλοι ἡνεώχθησαν. Ἐθεώρουν τότε ἀπὸ φωνῆς τῶν λόγων τῶν μεγάλων, ὧν τὸ κέρας ἐλάλει, ἔως ἀνῃρέθη τὸ θηρίον καὶ ἀπώλετο, καὶ τὸ σῶμα αὐτοῦ ἐδόθη εἰς καῦσιν πυρός. Καὶ τῶν λοιπῶν θηρίων ἡ ἀρχὴ μετεστάθη.

« Etheōroun eōs hou thronoi etethēsan, kai ho Palaios tōn hēmerōn ekathēto; kai to endyma autou leuko hōsei chiōn, kai hē thrix tēs kephalēs autou hōsei erio katharon; ho thronos autou phlox pyros, hoi trochoi auto. pyr phlegon. Potamos pyros eilken emprosthen autou. Chiliai chiliades eleitourgoun autǭ, kai myriai myriades pareistēkeisan autǭ. Kritērion ekathise, kai bibloi hēneōchthēsan. Etheōroun tote apo phōnēs tōn logōn tōn megalōn, hōn to keras elalei, eōs anę̄rethē to thērion kai apōleto, kai to sōma autou edothē eis kausin pyros. Kai tōn loipōn thēriōn hē archē metestathē.

"I looked until thrones were set, and the Ancient of Days sat; his clothing 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 flowed before him. A thousand thousands ministered to him, and ten thousand times ten thousand stood before him. The court sat, and books were opened. I looked then, because of the sound of the great words that the horn was speaking, until the beast was slain and perished, and its body was given to the burning of fire. And the dominion of the rest of the beasts was taken away."

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 quotation continues with Daniel's vision of the Ancient of Days and the judgment of the beast.

Dan 7:9–12 (Theodotion).

Notes on the original text

Digital text corrected (OCR): Παλαιὲς → Παλαιὸς; περκεστήκεισαν → παρειστήκεισαν.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 21 (PG 10:744d–745a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-21). (abbreviation not yet checked)

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Chapter 22

22PG 10:745a–745b

« Ἐθεώρουν ἐν ὀράματι τῆς νυκτὸς, καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ, ὡς Υἱὸς ἀνθρώπου ἐρχόμενος ἦν· καὶ ἔως τοῦ Παλαιοῦ τῶν ἡμερῶν ἔφθασε, καὶ προσηνέχθη αὐτῷ. Καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιιμὴ, καὶ ἡ βασιλεία· καὶ πάντες οἱ λαοὶ, φυλαὶ καὶ γλῶσσαι δουλεύσουσιν αὐτῷ. Ἡ ἐξουσία αὐτοῦ, ἐξουσία αἰώνιος, ἤτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται. »

« Etheōroun en oramati tēs nyktos, kai idou meta tōn nephelōn tou ouranou, hōs Huios anthrōpou erchomenos ēn; kai eōs tou Palaiou tōn hēmerōn ephthase, kai prosēnechthē autǭ. Kai autǭ edothē hē archē kai hē tiimē, kai hē basileia; kai pantes hoi laoi, phylai kai glōssai douleusousin autǭ. Hē exousia autou, exousia aiōnios, ētis ou pareleusetai, kai hē basileia autou ou diaphtharēsetai. »

"I looked in the night vision, and behold, with the clouds of heaven one like a son of man was coming; and he came as far as the Ancient of Days and was presented to him. And to him was given the dominion and the honour and the kingdom; and all the peoples, tribes, and tongues will serve him. His authority is an everlasting authority, which will not pass away, and his kingdom will not be destroyed."

Dan 7:13 (quotation, high confidence) · Dan 7:14 (quotation, high confidence)

Notes and citation

Summary: The quotation ends with the coming of one like a son of man to receive the everlasting kingdom.

Dan 7:13–14 (Theodotion).

Notes on the original text

Digital text corrected (OCR): ὡς Τἰὸς ἀνθρώπου → ὡς Υἱὸς ἀνθρώπου.

Topics: Eschatology, Christology

Cite (SBL): Hippolytus, Antichr. 22 (PG 10:745a–745b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-22). (abbreviation not yet checked)

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Chapter 23

23PG 10:745b

Ἐπεὶ οὖν δυσνόητά τισι δοκεῖ εἶναι ταῦτα τὰ μυ στικῶς εἰρημένα, οὐδὲν τούτων ἀποκρύψομεν πρὸς ἐπίγνωσιν τοῖς ὑγιῆ νοῷν κεκτημένοις. Λέαιναν γὰρ εἶπεν ἀναβαίνουσαν ἐκ τῆς θαλάσσης· τὴν τῶν Βαβυλωνίων βασιλείαν ἐν τῷ κόσμῳ ἐσήμανε, ταύτης οὕσαν τῆς εἰκονος χρυσῆν κεφαλήν. Τὸ δὲ λέγειν· « Πτερὰ αὐτῇ ὡσεὶἀετοῦ, » ὅτι ὑψώθη ὁ βασιλεὺς Ναβουχοδονόσορ, καὶ κατὰ τοῦ Θεοῦ ἐπήρθη. Εἶτά φησιν· « Ἐξετίλη τὰ πτερὰ αὐτῆς, » ὅτι καθηρέθη αὐτοῦ ἡ δόξα· ἐξεδιώχθη γὰρ ἐκ τῆς βασιλείας αὐτοῦ. Τὸ δὲ εἰπεῖν· « Καρδία ἀνθρώπου ἐδόθη αὐτῇ, καὶ ἐπὶ ποδῶν ἀνθρώπου ἐστάθη· » ὅτι μετενόησεν, ἐπιγνοὺς ἐαυτὸν, ὅτι ἄνθρωπός ἐστι· καὶ ἔδωκε τὴν δόξαν τῷ Θεῷ.

Epei oun dysnoēta tisi dokei einai tauta ta my stikōs eirēmena, ouden toutōn apokrypsomen pros epignōsin tois hygiē noǭn kektēmenois. Leainan gar eipen anabainousan ek tēs thalassēs; tēn tōn Babylōniōn basileian en tǭ kosmǭ esēmane, tautēs housan tēs eikonos chrysēn kephalēn. To de legein; « Ptera autę̄ hōseiaetou, » hoti hypsōthē ho basileus Nabouchodonosor, kai kata tou Theou epērthē. Eita phēsin; « Exetilē ta ptera autēs, » hoti kathērethē autou hē doxa; exediōchthē gar ek tēs basileias autou. To de eipein; « Kardia anthrōpou edothē autę̄, kai epi podōn anthrōpou estathē; » hoti metenoēsen, epignous eauton, hoti anthrōpos esti; kai edōke tēn doxan tǭ Theǭ.

Since, then, these things spoken in a hidden manner seem hard for some to understand, we shall conceal none of them, for the instruction of those who have a sound mind. By the lioness coming up out of the sea he signified the kingdom of the Babylonians in the world, which was the golden head of the image. By saying, "She had wings like an eagle's," (he meant) that King Nebuchadnezzar was lifted up and exalted himself against God. Then he says, "Her wings were plucked off," because his glory was brought down; for he was driven out of his kingdom. And by saying, "A man's heart was given to her, and she was made to stand on the feet of a man," (he meant) that he repented, recognizing that he was a man, and gave the glory to God.

Dan 7:4 (quotation, high confidence) · Dan 4:33 (allusion, high confidence) · Dan 4:34 (allusion, high confidence)

Notes and citation

Summary: The lioness is Babylon under Nebuchadnezzar, humbled and brought to repentance.

Dan 7:4, read in the light of Dan 4:28–37.

Notes on the original text

Digital text corrected (OCR; OCR: Latin letter): ἐπίγγνωσιν → ἐπίγνωσιν; Bαβυλωνίων → Βαβυλωνίων; Καβουχοδονόσορ → Ναβουχοδονόσορ; ἶτά φησιν → Εἶτά φησιν.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 23 (PG 10:745b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-23). (abbreviation not yet checked)

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Chapter 24

24PG 10:745c

Μετὰ γοῦν τὴν λέαιναν, δεύτερον θηρίον ὀρᾷ ὅμοιον ἄρκτῳ, ὅπερ ἦσαν οἱ Πέρσαι. Μετὰ γὰρ Βαβυλωνίους Πέρσαι διεκράτησαν. Τὸ δὲ λέγειν· « Τρία πλευρὰ ἐν τῷ στόματι αὐτῆς, » τρία ἔθνη ἔδειξε, Πέρσας, καὶ Μήδους, καὶ Βαβυλωνίους, ὅπερ δέδεικται μετὰ τὸν χρυσὸν ὁ ἄργυρος ἐν τῇ εἰκόνι. Ἐπειτα τὸ τρίτον θηρίον πάρδαλις, οἶτινες ἦσαν οἱ Ἕλληνες. Μετὰ γὰρ Πέρσας Ἀλέξανδρος ἐκράτησεν ὁ Μακεδὼν, καθελὼν Δαρεῖον, ὡς δέδεικται ἐν τῇ εἴκόνι ὁ χαλκός. Τὸ δὲ λέγειν· « Πτερὰ τέσσαρα πετεινοῦ, » σαφέστατα ἐδίδαξε, πῶς διεμερίσθη ἡ βασιλεία Ἀλεξάνδρου· « τέσσαρας γὰρ κεφαλὰς » εἰπὼν, τοὺς τέσσαρας βασιλεῖς, τοὺς ἐξ αὐτῆς ἀναστάντας ἐμνημόνευσε. Τελευτῶν γὰρ Ἀλέξανδρος διεῖλε τὴν βασιλείαν αὐτοῦ εἰς τέσσαρα μέρη.

Meta goun tēn leainan, deuteron thērion orą homoion arktǭ, hoper ēsan hoi Persai. Meta gar Babylōnious Persai diekratēsan. To de legein; « Tria pleura en tǭ stomati autēs, » tria ethnē edeixe, Persas, kai Mēdous, kai Babylōnious, hoper dedeiktai meta ton chryson ho argyros en tę̄ eikoni. Epeita to triton thērion pardalis, oitines ēsan hoi Hellēnes. Meta gar Persas Alexandros ekratēsen ho Makedōn, kathelōn Dareion, hōs dedeiktai en tę̄ eikoni ho chalkos. To de legein; « Ptera tessara peteinou, » saphestata edidaxe, pōs diemeristhē hē basileia Alexandrou; « tessaras gar kephalas » eipōn, tous tessaras basileis, tous ex autēs anastantas emnēmoneuse. Teleutōn gar Alexandros dieile tēn basileian autou eis tessara merē.

After the lioness, then, he sees a second beast like a bear, which was the Persians; for after the Babylonians the Persians held power. By saying "three ribs in its mouth" he pointed to three nations, the Persians, the Medes, and the Babylonians, which is what was shown in the image as the silver after the gold. Then the third beast, the leopard, which was the Greeks; for after the Persians Alexander the Macedonian ruled, having overthrown Darius, as was shown in the image by the bronze. And by saying "four wings of a bird" he taught most clearly how the kingdom of Alexander was divided; for in saying "four heads" he spoke of the four kings who arose from it. For when Alexander died he divided his kingdom into four parts.

Dan 7:5 (quotation, high confidence) · Dan 7:6 (quotation, high confidence) · Dan 8:8 (allusion, medium confidence)

Notes and citation

Summary: The bear is Persia and the four-headed leopard is Alexander's Greek kingdom, divided into four.

Dan 7:5–6.

Notes on the original text

Digital text corrected (OCR): 7ῆ δὲ λέγειν → Τὸ δὲ λέγειν; Μήβους, καὶ Παβυλωνίους → Μήδους, καὶ Βαβυλωνίους; οt Ἐλληνες → οἱ Ἕλληνες.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 24 (PG 10:745c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-24). (abbreviation not yet checked)

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Chapter 25

25PG 10:748a–748b

Ἐπειτά φησι· « Θηρίον τέταρτον φοβερὸν καὶ ἔκθαμβον·οἱ ὀδόντες αὐτοῦ σιδηροῖ, καὶ οἱ ὄνυχες αὐτοῦ χαλκοῖ.» Τίνες οὗτοι ἀλλʼ ἢ Ῥωμαῖοι; ὅπερ ἐστὶν ὁ σίδηρος, ἡ νῦν ἐστῶσα βασιλεία· αἱ κνῆμαι γὰρ αὐτῆς σιδηράῖ. Μετὰ γὰρ τοῦτο τί παρείλειπται, ἀγαπητὲ, ἀλλʼ ἢ τὰ ἴχνη τῶν ποδῶν τῆς εἰκόνος, ἐν οἶς μέρος μέντοι ἐστὶ σιδηροῦν, μέρος δέ τιι ὀστράκινον, ἀναμεμιγμένον εἰς ἄλληλα; Μυστικῶς ἐδήλωσε διὰ τῶν δακτύλων τῶν ποδῶν τοὺς βασιλεῖς, τοὺς ἐξ αὐτῶν ἐγειρομένους, ἅπερ λέγει Δανιήλ· « Προσενόουν τὸ θηρίον, καὶ ἰδοὺ δέκα κέρατα ὀπίσω αὐτοῦ,ἐν οἶς ἀναβήσεται ἕτερον παραφυάδιον, καὶ τρία τῶν πρὸ αὐτοῦ ἐκριζώσει· » ὅπερ δέδεικται οὐχ ἔτερον, ἀλλʼ ἢ ὁ Ἀντίχριστος, ὃς καὶ αὐτὸς τὴν Ἰουδαίων βασιλείαν ἀναστήσει. Τρία κέρατα λέγει ὑπʼ αὐτοῦ ἐκριζοῦσθαι, τοὺς τρεῖς βασιλεῖς Αἰγύπτου, Λιβύων τε καὶ Αἰθιόπων, οὖς ἀναιρεῖ ἐν παρατάξει πολέμου· ὅς κρατήσας πάντων δεινῶς, ὅμως τύραννος ὡν, θλίψιν καὶ διωγμὸν ἐπὶ τοὺς ἀνθρώπους ποιήσει, ἐπαιρόμενος κατʼ αὐτῶν. Λέγει γὰρ Δανιήλ· « Προσενόουν τῷ κέρατι, καὶ ἰδοὺ τὸ κέρας ἐκεῖνο ἐποίει πόλεμον μετὰ τῶν ἀγίων, καὶ ἴσχυε πρὸς αὐτοὺς, ἔως ἀνῃρέθη τὸ θηρίον καὶ ἀπώλετο, καὶ τὸ σῶμα αὐτοῦ ἐδόθη εἰς καῦσιν πυρός. »

Epeita phēsi; « Thērion tetarton phoberon kai ekthambon;hoi odontes autou sidēroi, kai hoi onyches autou chalkoi.» Tines houtoi allʼ ē Rhōmaioi? hoper estin ho sidēros, hē nyn estōsa basileia; hai knēmai gar autēs sidērai. Meta gar touto ti pareileiptai, agapēte, allʼ ē ta ichnē tōn podōn tēs eikonos, en ois meros mentoi esti sidēroun, meros de tii ostrakinon, anamemigmenon eis allēla? Mystikōs edēlōse dia tōn daktylōn tōn podōn tous basileis, tous ex autōn egeiromenous, haper legei Daniēl; « Prosenooun to thērion, kai idou deka kerata opisō autou,en ois anabēsetai heteron paraphyadion, kai tria tōn pro autou ekrizōsei; » hoper dedeiktai ouch eteron, allʼ ē ho Antichristos, hos kai autos tēn Ioudaiōn basileian anastēsei. Tria kerata legei hypʼ autou ekrizousthai, tous treis basileis Aigyptou, Libyōn te kai Aithiopōn, ous anairei en parataxei polemou; hos kratēsas pantōn deinōs, homōs tyrannos hōn, thlipsin kai diōgmon epi tous anthrōpous poiēsei, epairomenos katʼ autōn. Legei gar Daniēl; « Prosenooun tǭ kerati, kai idou to keras ekeino epoiei polemon meta tōn agiōn, kai ischye pros autous, eōs anę̄rethē to thērion kai apōleto, kai to sōma autou edothē eis kausin pyros. »

Then he says: "A fourth beast, terrible and dreadful; its teeth of iron and its claws of bronze." Who are these but the Romans? This is the iron, the kingdom that now stands; for the legs of the image are of iron. After this, beloved, what is left but the footprints of the image, in which part is of iron and part of clay, mixed with one another? By the toes of the feet he showed in a mystery the kings who are to arise from them, as Daniel says: "I considered the beast, and behold, ten horns behind it, among which another small offshoot will come up and will uproot three of those before it." This has been shown to be none other than Antichrist, who will himself also restore the kingdom of the Jews. He says three horns are uprooted by him: the three kings of Egypt, of the Libyans, and of the Ethiopians, whom he destroys in battle array; and having mastered all in terrible fashion, being a tyrant, he will bring tribulation and persecution on people, exalting himself against them. For Daniel says: "I considered the horn, and behold, that horn made war with the saints and prevailed against them, until the beast was slain and perished, and its body was given to the burning of fire."

Dan 7:7 (quotation, high confidence) · Dan 7:8 (quotation, high confidence) · Dan 7:19 (quotation, medium confidence) · Dan 7:21 (quotation, high confidence) · Dan 7:11 (quotation, high confidence) · Dan 2:41 (allusion, high confidence) · Dan 11:43 (allusion, medium confidence)

Notes and citation

Summary: The fourth beast is Rome; the ten toes and horns are future kings, and the little horn is Antichrist.

Dan 7:7, 8, 19–21, 11; Dan 2:41–43. The three kings of Egypt, Libya and Ethiopia: compare Dan 11:42–43.
"Footprints" renders ἴχνη; the sense is the soles or toes of the image's feet.

Notes on the original text

Digital text corrected (OCR): οἱ δδόντες αὐτοῦ σιδηροῖ, καὶ οt ὄνυχες → οἱ ὀδόντες αὐτοῦ σιδηροῖ, καὶ οἱ ὄνυχες; ἢ ωμαῖοι → ἢ Ῥωμαῖοι; Μυστκῷς → Μυστικῶς; δέχᾳ κέρατα → δέκα κέρατα; Ἀντίνριστος, ς καὶ → Ἀντίχριστος, ὃς καὶ; Τρία κρατα → Τρία κέρατα; Δἰγύπτου → Αἰγύπτου; ἀναιιρεῖ ἐν παρατάξει πδλέμου → ἀναιρεῖ ἐν παρατάξει πολέμου; θτρίον → θηρίον.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 25 (PG 10:748a–748b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-25). (abbreviation not yet checked)

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Chapter 26

26PG 10:748b–748d

Μετʼ ὀλίγον ἤξει ἀπʼ οὐρανῶν ὁ λίθος ὁ πατάξας τὴν εἰκόνα, καὶ συντρίψας αὐτὴν, καὶ μεταστήσας πάσας τὰς βασιλείας, καὶ δοὺς τὴν βασιλείαν ἀγίοις Υψίστου. Οὗτος ὁ γενηθεὶς εἰς ὄρος μέγα, καὶ πληρώσας πᾶσαν τὴν γῆν, περὶ οὗ Δανιὴλ λέγει· « Ἐθεώρουν ἐν ὀράματι τῆς νυκτὸς, καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς Υἱὸς ἀνθρώπου ἐρχόμενος,καὶ ἔφθασε ἕως τοῦ Παλαιοῦ τῶν ἡμερῶν, καὶ προσηνέχθη· καὶ αὐτῷ ἐδόθη ἡ άρχὴ καὶ ἡ τιιμὴ καὶ ἡ βασιλεία, καὶ πάντες οἱ λαοὶ, φυλαὶ καὶ γλῶσσαι δουλεύσουσιν αὐτῷ· καὶ ἡ ἐξουσία αὐτοῦ, ἐξουσία αἰώνιος, ἤτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται. » Τὴν ἐξουσίαν πᾶσαν τὴν δεδομένην παρὰ τοῦ Πατρὸς τῷ Υἱῷ ὑπέδειξεν, ὅς ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων βασιλεὺς καὶ κριτὴς πάντων ἀποδέδεικται· ἐπουρανίων μὲν, ὅτι Λόγος τοῦ Πατρὸς πρὸ πάντων γεγεννημένος ἦν· ἐπιγείων δὲ, ὅτι ἄνθρωπος ἐν ἀνθρώποις ἐγεννήθη, ἀναπλάσσων διʼ ἑαυτοῦ τὸν Ἀδάμ· καταχθονίων δὲ, ὅτι καὶ ἐν νεκροῖς κατελογίσθη, εὐαγγελιζόμενος τὰς τῶν ἁγίων ψυχὰς, διὰ θανάτου τὸν θάνατον νικῶν.

Metʼ oligon ēxei apʼ ouranōn ho lithos ho pataxas tēn eikona, kai syntripsas autēn, kai metastēsas pasas tas basileias, kai dous tēn basileian agiois Ypsistou. Houtos ho genētheis eis oros mega, kai plērōsas pasan tēn gēn, peri hou Daniēl legei; « Etheōroun en oramati tēs nyktos, kai idou meta tōn nephelōn tou ouranou hōs Huios anthrōpou erchomenos,kai ephthase heōs tou Palaiou tōn hēmerōn, kai prosēnechthē; kai autǭ edothē hē archē kai hē tiimē kai hē basileia, kai pantes hoi laoi, phylai kai glōssai douleusousin autǭ; kai hē exousia autou, exousia aiōnios, ētis ou pareleusetai, kai hē basileia autou ou diaphtharēsetai. » Tēn exousian pasan tēn dedomenēn para tou Patros tǭ Huiǭ hypedeixen, hos epouraniōn, kai epigeiōn, kai katachthoniōn basileus kai kritēs pantōn apodedeiktai; epouraniōn men, hoti Logos tou Patros pro pantōn gegennēmenos ēn; epigeiōn de, hoti anthrōpos en anthrōpois egennēthē, anaplassōn diʼ heautou ton Adam; katachthoniōn de, hoti kai en nekrois katelogisthē, euangelizomenos tas tōn hagiōn psychas, dia thanatou ton thanaton nikōn.

Shortly the stone will come from heaven that struck the image and crushed it, removing all the kingdoms and giving the kingdom to the saints of the Most High. This is he who became a great mountain and filled the whole earth, of whom Daniel says: "I looked in the night vision, and behold, with the clouds of heaven one like a son of man coming, and he came as far as the Ancient of Days and was presented; and to him was given the dominion and the honour and the kingdom, and all the peoples, tribes, and tongues will serve him; and his authority is an everlasting authority, which will not pass away, and his kingdom will not be destroyed." He pointed to all the authority given by the Father to the Son, who has been declared King and Judge of all, of things in heaven, on earth, and under the earth: of things in heaven, because he was the Word of the Father, begotten before all things; of things on earth, because he was born a man among men, refashioning Adam through himself; and of things under the earth, because he was also counted among the dead, preaching the gospel to the souls of the saints and conquering death by death.

Dan 2:34 (allusion, high confidence) · Dan 2:35 (allusion, high confidence) · Dan 7:27 (allusion, high confidence) · Dan 7:13 (quotation, high confidence) · Dan 7:14 (quotation, high confidence) · Phil 2:10 (allusion, high confidence) · Matt 28:18 (allusion, medium confidence) · 1 Pet 3:19 (allusion, high confidence) · 1 Pet 4:6 (allusion, medium confidence)

Notes and citation

Summary: The stone from heaven is Christ, to whom the Father has given all authority in heaven, on earth, and under the earth.

Dan 2:34–35, 44; 7:13–14, 27; Phil 2:10; the preaching to the dead: 1 Pet 3:19; 4:6.

Notes on the original text

Digital text corrected (OCR; OCR: joined words and misread letters): Ἐθεῶρουν → Ἐθεώρουν; Τἱᾳς ἀνθρώπου → Υἱὸς ἀνθρώπου; Παχρὸς → Πατρὸς; ἐπιιγείων → ἐπιγείων; ἐπουρανώων → ἐπουρανίων; πάνρων γεγεχημένος ἦν·ἐπιγείωνδὲ,ὅτι ἄνθρωπος ἐχ ἀνθρώποις ἐτεχχνήθη. → πάντων γεγεννημένος ἦν· ἐπιγείων δὲ, ὅτι ἄνθρωπος ἐν ἀνθρώποις ἐγεννήθη,; ἐχ νεκροῖς → ἐν νεκροῖς; Xς τῶν ἀπίων ψυαὰς → τὰς τῶν ἁγίων ψυχὰς.

Topics: Christology, Eschatology

Cite (SBL): Hippolytus, Antichr. 26 (PG 10:748b–748d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-26). (abbreviation not yet checked)

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Chapter 27

27PG 10:748d–749a

Τούτων οὖν ἔσομένων, καὶ τῶν δέκα δακτύλων τῆς εἰκόνος εἰς δημοκρατίας χωρησάντων, καὶ τῶν δέκα κεράτων τοῦ τετάρτου θηρίου εἰς δέκα βασιλείας μερισθέντων, ἴδωμεν σαφέστερον τὰ προκείμενα, καὶ κατανοήσωμεν αὐτὰ ὀφθαλμοφανῶς.

Toutōn oun esomenōn, kai tōn deka daktylōn tēs eikonos eis dēmokratias chōrēsantōn, kai tōn deka keratōn tou tetartou thēriou eis deka basileias meristhentōn, idōmen saphesteron ta prokeimena, kai katanoēsōmen auta ophthalmophanōs.

Since these things, then, are to come, and the ten toes of the image are to pass into democracies, and the ten horns of the fourth beast are divided into ten kingdoms, let us look more clearly at the matters before us and consider them as if with our own eyes.

Dan 2:42 (allusion, high confidence) · Dan 7:24 (allusion, high confidence)

Notes and citation

Summary: The ten toes and ten horns signify future kingdoms still to come.

"Democracies" (δημοκρατίαι): Hippolytus means the fragmented popular governments into which Rome will break up.

Notes on the original text

Digital text corrected (OCR): Τωύτῶν → Τούτων; δακτύλωνὴ → δακτύλων; δέχα βασιλείας → δέκα βασιλείας.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 27 (PG 10:748d–749a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-27). (abbreviation not yet checked)

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Chapter 28

28PG 10:749a

Κεφαλὴ τῆς εἰκόνος χρυσῆ, ἡ λέαινα, Βαβυλώνιοι ἦσαν· ὡμοι καὶ βραχίονες ἀργυροῖ, ἡ ἄρκτος, Πέρσαι καὶ Μῆδοι· κοιλία καὶ μηρὸς χαλκοῦς, ἡ πάρδαλις, οἰ ἀπὸ Ἀλεξάνδρου κρατήσαντες Ἐλληνες· κνῆμαι σιδηραῖ, θηρίον ἔκθαμβον καὶ φοβερὸν, Ῥωμαῖοι οἱ νῦν κρατοῦντες· ἴχνη ποδῶν, ὄστρακον καὶ σίδηρος, καὶ τὰ δέκα κέρατα, τὰ μέλλοντα ἔσεσθαι· κέρας ἔτερον μικρὸν ἀναφυόμενον,ὁ ἐν αὐτοῖς Ἀντίχριστος· λίθος πατάσσων τὴν γῆν, καὶ ἐπάγων τῷ κόσμῳ τὴν κρίσιν, Χριστός.

Kephalē tēs eikonos chrysē, hē leaina, Babylōnioi ēsan; hōmoi kai brachiones argyroi, hē arktos, Persai kai Mēdoi; koilia kai mēros chalkous, hē pardalis, oi apo Alexandrou kratēsantes Ellēnes; knēmai sidērai, thērion ekthambon kai phoberon, Rhōmaioi hoi nyn kratountes; ichnē podōn, ostrakon kai sidēros, kai ta deka kerata, ta mellonta esesthai; keras eteron mikron anaphyomenon,ho en autois Antichristos; lithos patassōn tēn gēn, kai epagōn tǭ kosmǭ tēn krisin, Christos.

The golden head of the image, the lioness: these were the Babylonians. The silver shoulders and arms, the bear: the Persians and Medes. The bronze belly and thigh, the leopard: the Greeks who ruled from Alexander's time. The iron legs, the dreadful and terrible beast: the Romans who rule now. The footprints of the feet, clay and iron, and the ten horns: the things that are yet to be. The other little horn growing up: the Antichrist in their midst. The stone that strikes the earth and brings judgment on the world: Christ.

Dan 2:32 (allusion, high confidence) · Dan 2:33 (allusion, high confidence) · Dan 2:34 (allusion, high confidence) · Dan 7:3 (allusion, high confidence) · Dan 7:8 (allusion, high confidence)

Notes and citation

Summary: A summary table: the image and the beasts are Babylon, Persia, Greece, Rome, the coming kingdoms, Antichrist, and Christ.

Notes on the original text

Digital text corrected (OCR): Πέρσgι → Πέρσαι; Ἀλεξάβρου → Ἀλεξάνδρου; ωμαῖοι c νῦν → Ῥωμαῖοι οἱ νῦν; Χβιστός → Χριστός.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 28 (PG 10:749a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-28). (abbreviation not yet checked)

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Chapter 29

29PG 10:749b–749d

Ταῦτά σοι, ἀγαπητὲ, μετὰ φόβου μεταδίδομεν, εὐκόλως διὰ τὴν ὑπερβάλλουσαν Χριστοῦ ἀγάπην. Εἰ γὰρ οἱ πρὸ ἡμῶν μακάριοι προφῆται γεγενημένοι, εἰδότες αὐτὰ οὐκ ἡθέλησαν μετὰ παῤῥησίας κηρύξαι, ἵνα μὴ τάραχον ποιήσωσι ταῖς τῶν ἀνθρώπων ψυχαῖς, ἀλλὰ μυστικῶς διηγήσαντο διὰ παραβολῶν καὶ αἰνιγμάτων λέγοντες· « Ὧδε ὁ νοῦς ὁ ἔχων σοφίαν· πόσῳ μᾶλλον ἡμεῖς κινδυνεύσομεν τολμῶντες τὰ ὑπʼ ἐκείνων ἀποκρύφως εἰρημένα εἰς φανερὸν λέγειν; Ἰδωμεν τοίνυν τὰ συμβησόμενα ἐπʼ ἐσχάτων ἐπὶ τὴν πόρνην τὴν ἀκάθαρτον ταύτην· ὁποία δὲ καὶ ποταπὴ ἡ κατὰ χόλον Θεοῦ ἐπελεύσεται αὐτῇ πρὸ τῆς κρίσεως μερικὴ βάσανος.

Tauta soi, agapēte, meta phobou metadidomen, eukolōs dia tēn hyperballousan Christou agapēn. Ei gar hoi pro hēmōn makarioi prophētai gegenēmenoi, eidotes auta ouk hēthelēsan meta parrhēsias kēryxai, hina mē tarachon poiēsōsi tais tōn anthrōpōn psychais, alla mystikōs diēgēsanto dia parabolōn kai ainigmatōn legontes; « Hōde ho nous ho echōn sophian; posǭ mallon hēmeis kindyneusomen tolmōntes ta hypʼ ekeinōn apokryphōs eirēmena eis phaneron legein? Idōmen toinyn ta symbēsomena epʼ eschatōn epi tēn pornēn tēn akatharton tautēn; hopoia de kai potapē hē kata cholon Theou epeleusetai autę̄ pro tēs kriseōs merikē basanos.

These things, beloved, we impart to you with fear, and yet readily, because of the surpassing love of Christ. For if the blessed prophets who came before us, though they knew these things, did not wish to proclaim them openly, so as not to trouble people's souls, but told them in a hidden way through parables and riddles, saying, "Here is the mind that has wisdom," how much greater danger shall we run if we dare to speak openly what they said in secret? Let us see, then, what will befall this unclean harlot in the last days, and what and of what kind is the partial torment that will come upon her by the wrath of God before the judgment.

Rev 17:9 (quotation, high confidence) · Rev 17:1 (allusion, high confidence)

Notes and citation

Summary: Hippolytus turns, with caution, to what will befall the harlot Babylon before the judgment.

"Here is the mind that has wisdom": Rev 17:9.

Notes on the original text

Digital text corrected (OCR; OCR: garbled words): ἀγάπτν → ἀγάπην; ἡαῶν → ἡμῶν; αἰ- ---νχςʼ νιγμάτων ῦἔῆοντες· « μοε ὁ νοῦς → αἰνιγμάτων λέγοντες· « Ὧδε ὁ νοῦς; ὐπcʼ → ὑπʼ.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 29 (PG 10:749b–749d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-29). (abbreviation not yet checked)

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Chapter 30

30PG 10:749d–752a

Δεῦρο οὖν, ὦ μακάριε Ἡσαῖα, ἐξεγέρθητι, εἰπὲ σαφῶς τί προεφήτευσας περὶ τῆς μεγάλης Βαβυλῶνος. Εἶπας γὰρ καὶ περὶ Ἰερουσαλὴμ καὶ τετέλεσται. Σὺ γὰρ εἶπας μετὰ παῤῥησίας· « Εστι ἡ γῆ ὑμῶν ἔρημος, αἱ πόλεις ὑμῶν πυρίκαυστοι· τὴν χώραν ὑμῶν ἀλλότριοι κατεσθίουσιν αὐτὴν ἐνώπιον ὑμῶν, καὶ ἠρήμωται κατεστραμμένη ὑπὸ πολ-λῶν ἀλλοτρίων. Ἐγκαταλειφθήσεται ἡ θυγάτηρ Σιὼν, ὡς σκηνὴ ἐν ἀμπελῶνι, καὶ ὡς ὀπωροφυλάκιον ἐν σικυηράτῳ, ὡς πόλις πολιορκουμένη. » Τί οὖν; Οὐ γεγένηται ἤδη ταῦτα; Οὐ πεπλήρωται τὰ ὑπὸ σοῦ εἰρημένα; Οὐκ ἡρήμωται αὐτῶν ἡ Ἰουδαία γῆ; Οὐκ ἐμπέπρησται τὸ ἀγίασμα; Οὐ κατέστραπται αὐτῶν τὰ τείχη; Οὐκ ἀνηρέθησαν αἱ πόλεις; Οὐ τὴν χώραν ἀλλότριοι κατεσθίουσιν; Οὐ τὴν γῆν Ῥωμαῖοι κρατοῦσι; Καὶ γὰρ μισήσαντές σε οἱ ἄνομοι ἔπρισαν, καὶ Χριστὸν ἐσταύρωσαν. Ἀπέθανες ἐν κόσμῳ, ἀλλʼ οὖν ἐν Χριστῷ ζῆς.

Deuro oun, ō makarie Hēsaia, exegerthēti, eipe saphōs ti proephēteusas peri tēs megalēs Babylōnos. Eipas gar kai peri Ierousalēm kai tetelestai. Sy gar eipas meta parrhēsias; « Esti hē gē hymōn erēmos, hai poleis hymōn pyrikaustoi; tēn chōran hymōn allotrioi katesthiousin autēn enōpion hymōn, kai ērēmōtai katestrammenē hypo pol-lōn allotriōn. Enkataleiphthēsetai hē thygatēr Siōn, hōs skēnē en ampelōni, kai hōs opōrophylakion en sikyēratǭ, hōs polis poliorkoumenē. » Ti oun? Ou gegenētai ēdē tauta? Ou peplērōtai ta hypo sou eirēmena? Ouk hērēmōtai autōn hē Ioudaia gē? Ouk empeprēstai to agiasma? Ou katestraptai autōn ta teichē? Ouk anērethēsan hai poleis? Ou tēn chōran allotrioi katesthiousin? Ou tēn gēn Rhōmaioi kratousi? Kai gar misēsantes se hoi anomoi eprisan, kai Christon estaurōsan. Apethanes en kosmǭ, allʼ oun en Christǭ zēs.

Come, then, O blessed Isaiah, arise; tell us plainly what you prophesied about great Babylon. For you spoke also about Jerusalem, and it has been fulfilled. For you said openly: "Your land is desolate, your cities burned with fire; your country, strangers devour it before your eyes, and it is laid waste, overthrown by many strangers. The daughter of Zion will be left like a booth in a vineyard, and like a watchman's hut in a cucumber field, like a besieged city." What then? Have not these things already happened? Have not the things you said been fulfilled? Is not their land of Judea laid waste? Has not the holy place been burned? Have not their walls been thrown down? Have not their cities been destroyed? Do not strangers devour their country? Do not the Romans rule the land? For indeed the lawless hated you and sawed you in two, and they crucified Christ. You died in the world, but you live in Christ.

Textual problem in this passage: see the notes.

Isa 1:7 (quotation, high confidence) · Isa 1:8 (quotation, high confidence) · Heb 11:37 (allusion, medium confidence)

Notes and citation

Summary: Isaiah's prophecy of Jerusalem's desolation has been fulfilled under Roman rule; Isaiah himself was sawn in two.

Isa 1:7–8. That Isaiah was sawn in two is a Jewish and Christian tradition (Ascension of Isaiah 5; compare Heb 11:37).
A note of Migne giving Combefis's variant "which you prophesied" had leaked into the text and is removed.

Notes on the original text

Digital text corrected (OCR; leaked footnote (Combefis's variant)): ἀεῦρο → Δεῦρο; Τt οὖν → Τί οὖν; τὰ ᾶ προεφήτευσας. Combef., ὰ προεφήτευσας. ὑπὸ σοῦ → τὰ ὑπὸ σοῦ; αἱ πόλειςς → αἱ πόλεις;; ωμαῖοι κρατοῦσι → Ῥωμαῖοι κρατοῦσι; Χρισπὸν → Χριστὸν.

Extrabiblical texts: Ascen. Isa. 5.1 (Ascension of Isaiah; allusion)

Topics: Eschatology, Martyrdom

Cite (SBL): Hippolytus, Antichr. 30 (PG 10:749d–752a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/1/#p-30). (abbreviation not yet checked)

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