Treatise on Christ and Antichrist 31–55

Hippolytus of Rome · Treatise on Christ and Antichrist · ca. 200–215 · Rome · 25 passages

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

Chapter 31

31PG 10:752a–752b

Τίνα οὖν ὑμῶν πλεῖον ἀγαπήσω ἢ σέ; ἀλλὰ καὶ Ἰερεμίας λιθάζεται. Εἰ Ἰερεμίας δὲ μᾶλλον, ἀλλὰ καὶ Δανιὴλ μαρτυρεῖ. Δανιὴλ, ὑπὲρ πάντας ἐπαινῶ σε, ἀλλὰ καὶ Ἰωάννης οὐ ψεύδεται. Πόσοις ὑμᾶς στόμασι καὶ γλώσσαις δοξάσω, μᾶλλον δὲ τὸν ἐν ὑμῖν λαλήσαντα Λόγον; Ἀπεθάνετε σὺν Χριστῷ· ζήσεσθε δὲ σὺν Χριστῷ· ἀκούσατε καὶ χαίρετε· ἰδοὺ τὰ ἀφʼ ὑμῶν λελαλημένα, κατὰ καιρὸν πεπλήρωται. Εἰδετε γὰρ αὐτὰ πρῶτον, εἶθʼ οὕτως ἐκηρύξατε πάσαις γενεαῖς. Τὰ τοῦ Θεοῦ λόγια διηκονήσατε πάσαις γενεαῖς. Προφῆται ἐκλήθητε, ἵνα πάντας σῶσαι δυνηθῆτε. Τότε γὰρ ὄντως ὁ προφήτης, ὅταν τὰ μέλλοντα γενέσθαι προκηρύξας, ὕστερον συμβάντα αὐτὰ ἀποδείξῃ. Καλοῦ διδασκάλου ἐγένεσθε μαθηταί. Ταῦτα ὑμῖν ἀξίως ὡς ζῶσιν ἐπιφωνῶ. Ἐχετε γὰρ ἤδη τὸν τῆς ζωῆς καὶ ἀφθαρσίας ἀποκείμενον ὑμῖν ἐν τοῖς οὐρανοῖς στέφανον.

Tina oun hymōn pleion agapēsō ē se? alla kai Ieremias lithazetai. Ei Ieremias de mallon, alla kai Daniēl martyrei. Daniēl, hyper pantas epainō se, alla kai Iōannēs ou pseudetai. Posois hymas stomasi kai glōssais doxasō, mallon de ton en hymin lalēsanta Logon? Apethanete syn Christǭ; zēsesthe de syn Christǭ; akousate kai chairete; idou ta aphʼ hymōn lelalēmena, kata kairon peplērōtai. Eidete gar auta prōton, eithʼ houtōs ekēryxate pasais geneais. Ta tou Theou logia diēkonēsate pasais geneais. Prophētai eklēthēte, hina pantas sōsai dynēthēte. Tote gar ontōs ho prophētēs, hotan ta mellonta genesthai prokēryxas, hysteron symbanta auta apodeixę̄. Kalou didaskalou egenesthe mathētai. Tauta hymin axiōs hōs zōsin epiphōnō. Echete gar ēdē ton tēs zōēs kai aphtharsias apokeimenon hymin en tois ouranois stephanon.

Which of you, then, shall I love more than you? Yet Jeremiah too is stoned. But if I love Jeremiah more, yet Daniel too bears witness. Daniel, I praise you above all; yet John too does not lie. With how many mouths and tongues shall I glorify you, or rather the Word who spoke in you? You died with Christ, and you will live with Christ. Hear and rejoice: see, the things you spoke have been fulfilled in their time. For you saw them first, and then you proclaimed them to all generations. You ministered the oracles of God to all generations. You were called prophets so that you might be able to save all. For one is truly a prophet when, having proclaimed beforehand what is to happen, he afterwards shows that it has come to pass. You became disciples of a good teacher. I say these things to you fittingly, as to the living; for you already have the crown of life and incorruption laid up for you in heaven.

Heb 11:37 (allusion, medium confidence) · Rev 2:10 (allusion, medium confidence) · 2 Tim 4:8 (allusion, medium confidence) · Rom 6:8 (echo, medium confidence)

Notes and citation

Summary: Hippolytus praises the prophets Isaiah, Jeremiah, Daniel, and John, whose words have been fulfilled.

The stoning of Jeremiah is a tradition (Lives of the Prophets 2.1; compare Heb 11:37). The crown of life: Rev 2:10; 2 Tim 4:8.

Notes on the original text

Digital text corrected (OCR): Δαιιὴλ → Δανιὴλ; Ἰωάνχης → Ἰωάννης; μδλλον → μᾶλλον; Λόγρν → Λόγον; σν Χριστῷ → σὺν Χριστῷ; ἀκοῦδατε → ἀκούσατε; δοὺ τὰ → ἰδοὺ τὰ; ἶῷʼ οὕτως → εἶθʼ οὕτως; διδαᾳκάλου → διδασκάλου.

Topics: Scripture and canon

Cite (SBL): Hippolytus, Antichr. 31 (PG 10:752a–752b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-31). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-31) · Report an error

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 32

32PG 10:752b–752c

Λέγε μοι ὦ μακάριε Δανιήλ. Πληροφόρησόν μοι, παρακαλῶ. Προφητεύεις περὶ τῆς λεαίνης ἐν Βαβυλῶνι· αἰχμάλωτος γὰρ ἦς ἐκεῖ. Διήγησαι τὰ μέλλοντα περὶ τῆς ἄρκτου· ἔτι γὰρ ἐν κόσμῳ ἦς καὶ εἶδες αὐτὰ γεγενημένα. Ἐπειτα λέγεις μοι πάρδαλιν· καὶ πόθεν σοι ταῦτα εἰδέναι; ἤδη γὰρ κεκοίμησαι. Τίς σε ταῦτα ἐδίδαξε λαλεῖν, ἀλλʼ ἢ ὁ πλάσας σε ἐκ κοιλίας μητρός; Θεὸς, λέγεις. Εἶπας γὰρ καὶ οὐκ ἐψεύσω· ἀνέστη ἡ πάρδαλις· ἦλθεν ὁ τράγος τῶν αἰγῶν· ἔτυψε τὸν κριόν· συνέτριψεν αὐτοῦ τὰ κέρατα· κατεπάτησεν αὐτὸν τοῖς ποσίν. Υψώθη ἐν τῷ πεσεῖν αὐτόν· ἀνέστησαν τέσσαρα κέρατα ὑποκάτωθεν αὐτοῦ. Εὐφραίνου, μακάριε Δανιήλ· οὐκ ἐπλανήθης· γεγένηται ταῦτα πάντα.

Lege moi ō makarie Daniēl. Plērophorēson moi, parakalō. Prophēteueis peri tēs leainēs en Babylōni; aichmalōtos gar ēs ekei. Diēgēsai ta mellonta peri tēs arktou; eti gar en kosmǭ ēs kai eides auta gegenēmena. Epeita legeis moi pardalin; kai pothen soi tauta eidenai? ēdē gar kekoimēsai. Tis se tauta edidaxe lalein, allʼ ē ho plasas se ek koilias mētros? Theos, legeis. Eipas gar kai ouk epseusō; anestē hē pardalis; ēlthen ho tragos tōn aigōn; etypse ton krion; synetripsen autou ta kerata; katepatēsen auton tois posin. Ypsōthē en tǭ pesein auton; anestēsan tessara kerata hypokatōthen autou. Euphrainou, makarie Daniēl; ouk eplanēthēs; gegenētai tauta panta.

Speak to me, O blessed Daniel; give me full assurance, I beg you. You prophesy about the lioness in Babylon, for you were a captive there. You recount what was to come concerning the bear, for you were still in the world and saw it happen. Then you tell me of the leopard: and how could you know this? For you had already fallen asleep. Who taught you to speak of these things but the one who formed you from your mother's womb? God, you say. You spoke, and you did not lie. The leopard has arisen; the he-goat has come; he has struck the ram, crushed his horns, and trampled him with his feet. He was exalted; at his fall four horns arose from beneath him. Rejoice, blessed Daniel: you were not mistaken; all these things have come to pass.

Dan 7:4 (allusion, high confidence) · Dan 7:5 (allusion, high confidence) · Dan 7:6 (allusion, high confidence) · Dan 8:5 (allusion, high confidence) · Dan 8:7 (allusion, high confidence) · Dan 8:8 (allusion, high confidence) · Jer 1:5 (echo, medium confidence)

Notes and citation

Summary: Daniel's visions of the bear, leopard, ram and he-goat have all been fulfilled.

Dan 7:4–6; 8:5–8. "He was exalted; at his fall …" may also be read "He was exalted in his fall"; the Greek is ambiguous. "Formed you from your mother's womb": Isa 44:2; Jer 1:5.

Notes on the original text

Digital text corrected (OCR): μηθρός → μητρός; λέεις. ἶπας → λέγεις. Εἶπας.

Topics: Scripture and canon, Eschatology

Cite (SBL): Hippolytus, Antichr. 32 (PG 10:752b–752c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-32). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-32) · Report an error

Chapter 33

33PG 10:752c–753a

Μετὰ τοῦτο πάλιν μοι διήγησαι θηρίον τέταρτον φοβερὸν καὶ ἔκθαμβον· Οἱ ὁδόντες αὐτοῦ σιδηροῖ, καὶ οἱ ὄνυχες αὐτοῦ χαλκοῖ, ἐσθίον καὶ λεπτύνον, καὶ τὰ ἐπίλοιπα τοῖς ποσὶναὐτοῦ συνεπάτει. » Ἤδη κρατεῖ νῦν ὁ σίδηρος· ἤδη δαμάζει καὶ λεπτύνει πάντα· ἤδη ὑποτάσσει πάντας τοὺς μὴ θέλοντας· ἤδη βλέπομεν αὐτὰ ἡμεῖς· ἤδη δοξάζομεν τὸν Θεὸν ὑπὸ σοῦ διδασκόμενοι.

Meta touto palin moi diēgēsai thērion tetarton phoberon kai ekthambon; Hoi hodontes autou sidēroi, kai hoi onyches autou chalkoi, esthion kai leptynon, kai ta epiloipa tois posinautou synepatei. » Ēdē kratei nyn ho sidēros; ēdē damazei kai leptynei panta; ēdē hypotassei pantas tous mē thelontas; ēdē blepomen auta hēmeis; ēdē doxazomen ton Theon hypo sou didaskomenoi.

After this, again, you tell me of a fourth beast, terrible and dreadful: "Its teeth of iron and its claws of bronze, devouring and grinding, and trampling the rest with its feet." Already the iron rules now; already it subdues and grinds all things; already it subjects all who are unwilling; already we see these things ourselves; already we glorify God, being taught by you.

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

Notes and citation

Summary: The iron fourth beast, Rome, already rules and subdues all.

Dan 7:7, 19.

Notes on the original text

Digital text corrected (OCR; OCR: stray column letter): :ὐτοῦ → αὐτοῦ; ρδη κρατεῖ → Ἤδη κρατεῖ; A ἤδη βλέπομεν → ἤδη βλέπομεν.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 33 (PG 10:752c–753a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-33). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-33) · Report an error

Chapter 34

34PG 10:753a–753b

Ἀλλʼ ἐπειδὴ πρόκειται ἡμῖν περὶ τῆς πόρνης εἰπεῖν, πάρελθε, ὦ μακάριε Ἡσαῖα. Ἰδωμεν τί λέγεις περὶ Βαβυλῶνος. « Κατάβηθι, κάθισον ἐπὶ γῆς, θυγάτηρ παρθένος Βαβυλῶνος· κάθισον, θυγάτηρ Χαλδαίων· οὐκέτι προστεθῇ σοι κληθῆναι ἀπαλὴ καὶ τρυφερά. Λάβε μύλωνα, ἄλεσον ἄλευρον, ἀποκάλυψαι τὸ κάλυμμά σου, ἀναξύρισον τὰς πολιὰς, ἀνακάλυψαι τὰς κνήμας, διάβηθι ποταμούς· ἀνακαλυφθήσεται ἡ αἰσχημοσύνη σου, φανήσονται οἱ ὀνειδισμοί σου· τὸ δίκαιον ἐκ σοῦ λήψομαι, οὐκέτι οὐ μὴ παραδῶ σε ἀνθρώποις. Ὁ ῥυσάμενός σε Κύριος Σαβαὼθ, ὄνομα αὐτῷ Ἀγιος Ἰσραήλ κάθισον κατανενυγμένη, εἴσελθε εἰς τὸ σκότος, θυγάτηρ Χαλδαίων, οὐκέτι οὐ μὴ κληθήσῃ ἰσχὺς βασιλείας.

Allʼ epeidē prokeitai hēmin peri tēs pornēs eipein, parelthe, ō makarie Hēsaia. Idōmen ti legeis peri Babylōnos. « Katabēthi, kathison epi gēs, thygatēr parthenos Babylōnos; kathison, thygatēr Chaldaiōn; ouketi prostethę̄ soi klēthēnai apalē kai tryphera. Labe mylōna, aleson aleuron, apokalypsai to kalymma sou, anaxyrison tas polias, anakalypsai tas knēmas, diabēthi potamous; anakalyphthēsetai hē aischēmosynē sou, phanēsontai hoi oneidismoi sou; to dikaion ek sou lēpsomai, ouketi ou mē paradō se anthrōpois. Ho rhysamenos se Kyrios Sabaōth, onoma autǭ Agios Israēl kathison katanenygmenē, eiselthe eis to skotos, thygatēr Chaldaiōn, ouketi ou mē klēthēsę̄ ischys basileias.

But since our task was to speak about the harlot, come forward, O blessed Isaiah; let us see what you say about Babylon. "Come down, sit on the ground, virgin daughter of Babylon; sit, daughter of the Chaldeans; no longer will you be called tender and delicate. Take a millstone, grind flour, remove your veil, uncover your grey hairs, bare your legs, pass through rivers; your shame will be uncovered, your reproaches will be seen. I will take what is just from you; I will no longer hand you over to men. He who rescued you is the Lord of hosts; the Holy One of Israel is his name. Sit pierced with grief, go into darkness, daughter of the Chaldeans; no longer will you be called the strength of a kingdom.

Isa 47:1 (quotation, high confidence) · Isa 47:2 (quotation, high confidence) · Isa 47:3 (quotation, high confidence) · Isa 47:4 (quotation, high confidence) · Isa 47:5 (quotation, high confidence)

Notes and citation

Summary: Hippolytus quotes Isaiah's oracle against the virgin daughter of Babylon.

Isa 47:1–5 (Septuagint). The quotation continues in the next chapter.

Notes on the original text

Digital text corrected (OCR; stray column letter; stray footnote number): Ἀὐλʼ ἐπειδὴ προκειτο → Ἀλλʼ ἐπειδὴ πρόκειται; ἀναξύρισον 72) τὰς → ἀναξύρισον τὰς; οt ὀνειδισμοί → οἱ ὀνειδισμοί; B θυγάτηρ → θυγάτηρ.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 34 (PG 10:753a–753b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-34). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-34) · Report an error

Chapter 35

35PG 10:753b–756a

« Παρωξύνθην ἐπὶ τὸν λαόν μου· ἐμίανα τὴν κληρονομίαν μου. Ἐγὼ ἔδωκα εἰς τὴν χεῖρά σου· σὺ δὲ οὐκ ἔδωκας αὐτοῖς ἔλεον· σὺ δὲ ἐπὶ τοὺς πρεσβυτέρους ἐβάρυνας τὸν ζυγὸν, καὶ εἶπας, Εἰς τὸν αἰῶνα ἔσομαι ἄρχουσα. Οὐκ ἐνόησας ταῦτα ἐν τῇ καρδίᾳ σου, οὐδὲ ἐμνήσθης τὰ ἔσχατά σου. Νῦν δὲ ἄκουε ταῦτα, ἡ τρυφερὰ, ἡ καθημένη, ἡ πεποιθυῖα, ἡ λέγουσα ἐν τῇ καρδίᾳ· Ἐγώ εἰμι, καὶ οὐκ ἔστιν ἐτέρα· οὐ καθιῶ χήρα, οὐδὲ γνώσομαι ὀρφανή. Νυνὶ δὲ ἤξει ἐπὶ σὲ τὰ δύο ταῦτα ἐν ἡμέρᾳ μιᾷ, χηρεία καὶ ἀτεκνία. Ἡξει ἐξαίφνης ἐπὶ σὲ ἐν τῇ φαρμακείᾳ σου, ἐν τῇ ἰσχύῖ τῶν ἐπαοιδῶν σου σφόδρα, τῇ ἐλπίδι τῆς πορνείας σου. Σὺ γὰρ εἶπας, Ἐγώ εἰμι, καὶ οὐκ ἔστιν ἐτέρα. Καὶ ἔσται ἡ πορνεία σου σοὶ αἰσχύνη, ὅτι εἶπας ἐν τῇ καρδίᾳ σου, Ἐγώ εἰμι. Καὶ ἤξει ἐπὶ σὲ ἀπώλεια, καὶ οὐ μὴ γνῷς. [Βόθυνος, καὶ ἐμπεσῇ εἰς αὐτόν. Καὶ ἤξει ἐπὶ σὲ ταλαιπωρία, καὶ οὐ μὴ δυνήσῃ καθαρὰ γενέσθαι. Καὶ ἤξει ἐπὶ σὲ ἐξαπίνης ἀπώλεια, καὶ οὐ μὴ γνώση.] Στῆθι νῦν ἐν ταῖς ἐπαοιδαῖς σου, καὶ ἐν τῇ πολλῇ φαρμακείᾳ σου, ἃ ἐμάνθανες ἐκ νεότητός σου, εἰ δυνήσῃ ὡφεληθῆναι. Κεκοπίακας ἐν ταῖς βουλαῖς σου· στήτωσαν καὶ σωσάτωσάν σε οἱ ἀστρολόγοι τοῦ οὐρανοῦ· οἱ ὀρῶντες τοὺς ἀστέρας ἀναγγειλάτωσάν σοι, τί μέλλει ἐπὶ σὲ ἔρχεσθαι. Ἰδοὺ πάντες ὡς φρύγανα πυρὸς, οὕτω καυθήσονται, καὶ οὐ μὴ ἐξέλωνται τὴν ψυχὴν αὐτῶν ἐκ φλογός. Ὁτι ἔχεις ἄνθρακας πυρὸς, κάθισαι ἐπʼ αὐτούς. Οὕτως ἔσται σου εἰς βοήθειαν. Ἐκοπίασας ἐν τῇ μεταβολῇ σου ἐκ νεότητος. Ἄνθρωπος καθʼ ἑαυτὸν ἐπλάγχθη· σοὶ δὲ οὐκ ἔστι σωτηρία. » Ταῦτα μὲν προφητεύει σοι Ἡσαῖας· ἴδωμεν δὲ εἰ τὰ ὅμοια αὐτῶν ἐφθέγξατο ὁ Ἰωάννης.

« Parōxynthēn epi ton laon mou; emiana tēn klēronomian mou. Egō edōka eis tēn cheira sou; sy de ouk edōkas autois eleon; sy de epi tous presbyterous ebarynas ton zygon, kai eipas, Eis ton aiōna esomai archousa. Ouk enoēsas tauta en tę̄ kardią sou, oude emnēsthēs ta eschata sou. Nyn de akoue tauta, hē tryphera, hē kathēmenē, hē pepoithuia, hē legousa en tę̄ kardią; Egō eimi, kai ouk estin etera; ou kathiō chēra, oude gnōsomai orphanē. Nyni de ēxei epi se ta dyo tauta en hēmerą mią, chēreia kai ateknia. Hēxei exaiphnēs epi se en tę̄ pharmakeią sou, en tę̄ ischui tōn epaoidōn sou sphodra, tę̄ elpidi tēs porneias sou. Sy gar eipas, Egō eimi, kai ouk estin etera. Kai estai hē porneia sou soi aischynē, hoti eipas en tę̄ kardią sou, Egō eimi. Kai ēxei epi se apōleia, kai ou mē gnǭs. [Bothynos, kai empesę̄ eis auton. Kai ēxei epi se talaipōria, kai ou mē dynēsę̄ kathara genesthai. Kai ēxei epi se exapinēs apōleia, kai ou mē gnōsē.] Stēthi nyn en tais epaoidais sou, kai en tę̄ pollę̄ pharmakeią sou, ha emanthanes ek neotētos sou, ei dynēsę̄ hōphelēthēnai. Kekopiakas en tais boulais sou; stētōsan kai sōsatōsan se hoi astrologoi tou ouranou; hoi orōntes tous asteras anangeilatōsan soi, ti mellei epi se erchesthai. Idou pantes hōs phrygana pyros, houtō kauthēsontai, kai ou mē exelōntai tēn psychēn autōn ek phlogos. Hoti echeis anthrakas pyros, kathisai epʼ autous. Houtōs estai sou eis boētheian. Ekopiasas en tę̄ metabolę̄ sou ek neotētos. Anthrōpos kathʼ heauton eplanchthē; soi de ouk esti sōtēria. » Tauta men prophēteuei soi Hēsaias; idōmen de ei ta homoia autōn ephthenxato ho Iōannēs.

"I was provoked against my people; I defiled my inheritance. I gave them into your hand, but you showed them no mercy; you made the yoke heavy on the aged, and you said, I shall be ruler for ever. You did not consider these things in your heart, nor did you remember your end. But now hear this, you delicate one, who sit secure, who trust, who say in your heart: I am, and there is no other; I shall not sit as a widow, nor shall I know bereavement. But now these two things will come upon you in one day, widowhood and childlessness. They will come upon you suddenly in your sorcery, in the great strength of your enchanters, in the hope of your fornication. For you said, I am, and there is no other. And your fornication will be your shame, because you said in your heart, I am. And destruction will come upon you, and you will not know it. [There will be a pit, and you will fall into it. And misery will come upon you, and you will not be able to become clean. And destruction will come upon you suddenly, and you will not know it.] Stand now in your enchantments and in your many sorceries, which you learned from your youth, if you can be helped. You have wearied yourself in your counsels; let the astrologers of heaven stand and save you; let those who watch the stars tell you what is to come upon you. Behold, they will all burn like brushwood in the fire, and they will not deliver their soul from the flame. Because you have coals of fire, sit on them; so they will be your help. You have wearied yourself in your trafficking from your youth; each man has gone astray on his own, but for you there is no salvation." These things Isaiah prophesies for you; let us see whether John has spoken words like them.

Textual problem in this passage: see the notes.

Isa 47:6 (quotation, high confidence) · Isa 47:7 (quotation, high confidence) · Isa 47:8 (quotation, high confidence) · Isa 47:9 (quotation, high confidence) · Isa 47:10 (quotation, high confidence) · Isa 47:11 (quotation, high confidence) · Isa 47:12 (quotation, high confidence) · Isa 47:13 (quotation, high confidence) · Isa 47:14 (quotation, high confidence) · Isa 47:15 (quotation, high confidence)

Notes and citation

Summary: The quotation of Isaiah's oracle against Babylon continues to its end.

Isa 47:6–15 (Septuagint). The words in square brackets are supplied in Migne; they are translated. "Fornication" here (πορνεία) is the prophetic image of idolatry and sorcery.
Migne's footnote on the variant ἐπλανήθη ("went astray") had leaked into the last sentence and is removed; the run-together words are separated.

Notes on the original text

Digital text corrected (OCR; OCR: stray letter; leaked footnote and joined words; stray footnote number): ἐμίανα ί74) τὴν → ἐμίανα τὴν; αὺ δὲ οὐκ → σὺ δὲ οὐκ; πεποιθυἔα → πεποιθυῖα; Σὺ γὰ, εἶπας → Σὺ γὰρ εἶπας; [9όθυνος → [Βόθυνος; εt δυνήσῃ → εἰ δυνήσῃ; ἔχεις ῃ ἄνθρακας → ἔχεις ἄνθρακας; μεταβολῇ Ἐπλάγχδη. Id., ἐπλανήθη. Ει mοα, οὐε τπ ἔσται. σουἐκνεότητος. Ἀνθρωποςκαθʼἑαυτὸνἐπλάγχθησοὶ δὲ → μεταβολῇ σου ἐκ νεότητος. Ἄνθρωπος καθʼ ἑαυτὸν ἐπλάγχθη· σοὶ δὲ.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 35 (PG 10:753b–756a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-35). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-35) · Report an error

Chapter 36

36PG 10:756a–756b

Οὗτος γὰρ ἐν Πάτμῳ τῇ νήσῳ ὡν, ὀρᾷ ἀποκάλυψιν μυστηρίων φρικτῶν, ἅτινα διηγούμενος ἀφθόνως καὶ ἐτέρους διδάσκει. Λέγε μοι, μακάριε Ἰωάννη, ἀπόστολε καὶ μαθητὰ τοῦ Κυρίου, τί εἶδες καὶ ἤκουσας περὶ Βαβυλῶνος; Γρηγόρησον καὶ εἰπέ· καὶ γὰρ αὐτή σε ἐξώρισε. « Καὶ ἦλθεν εἶς ἐκ τῶν ἐπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἐπτὰ φιάλας, καὶ ἐλάλησέ μοι λέγων· Δεῦρο, δείξω σοι τὸ κρῖμα τῆς πόρνης τῆς μεγάλης, τῆς καθημένης ἐπὶ ὑδάτων πολλῶν, μεθʼ ἦς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς, καὶ ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς. Καὶ ἀπήνεγκέ με εἰς ἔρημον ἐν πνεύματι· καὶ εἶδον γυναῖκα καθημένην ἐπὶ θηρίον κόκκινον, γέμον ὀνομάτων βλασφημίας, ἔχον κεφαλὰς ἐπτὰ καὶ κέρατα δέκα. Καὶ ἡ γυνὴ ἦν περιβεβλημένη πορφυροῦν καὶ κόκκινον, κεχρυσωμένη χρυσῷ, καὶ λίθῳ τιμίῳ, καὶ μαργαρίταις, ἔχουσα ποτήριον χρυσοῦν ἐν τῇ χειρὶ αὐτῆς γέμον βδελυγμάτων, καὶ τὰ ἀκάθαρτα τῆς πορνείας τῆς γῆς Ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον· Μυστήριον· Βαβυλὼν ἡ μεγάλη, ἡ μήτηρ τῶν πορνῶν καὶ τῶν βδελυγμάτων τῆς γῆς.

Houtos gar en Patmǭ tę̄ nēsǭ hōn, orą apokalypsin mystēriōn phriktōn, hatina diēgoumenos aphthonōs kai eterous didaskei. Lege moi, makarie Iōannē, apostole kai mathēta tou Kyriou, ti eides kai ēkousas peri Babylōnos? Grēgorēson kai eipe; kai gar autē se exōrise. « Kai ēlthen eis ek tōn epta angelōn tōn echontōn tas epta phialas, kai elalēse moi legōn; Deuro, deixō soi to krima tēs pornēs tēs megalēs, tēs kathēmenēs epi hydatōn pollōn, methʼ ēs eporneusan hoi basileis tēs gēs, kai emethysthēsan hoi katoikountes tēn gēn ek tou oinou tēs porneias autēs. Kai apēnenke me eis erēmon en pneumati; kai eidon gynaika kathēmenēn epi thērion kokkinon, gemon onomatōn blasphēmias, echon kephalas epta kai kerata deka. Kai hē gynē ēn peribeblēmenē porphyroun kai kokkinon, kechrysōmenē chrysǭ, kai lithǭ timiǭ, kai margaritais, echousa potērion chrysoun en tę̄ cheiri autēs gemon bdelygmatōn, kai ta akatharta tēs porneias tēs gēs Epi to metōpon autēs onoma gegrammenon; Mystērion; Babylōn hē megalē, hē mētēr tōn pornōn kai tōn bdelygmatōn tēs gēs.

For he, being on the island of Patmos, sees a revelation of awesome mysteries, which he recounts ungrudgingly and so teaches others. Tell me, blessed John, apostle and disciple of the Lord, what did you see and hear about Babylon? Awake and speak, for she it was who banished you. "And one of the seven angels who had the seven bowls came and spoke with me, saying: Come, I will show you the judgment of the great harlot who sits on many waters, with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication. And he carried me away into a desert in the Spirit; and I saw a woman sitting on a scarlet beast full of names of blasphemy, having seven heads and ten horns. And the woman was clothed in purple and scarlet, gilded with gold and precious stone and pearls, holding a golden cup in her hand full of abominations and of the unclean things of the fornication of the earth. On her forehead was a name written: Mystery, Babylon the great, the mother of harlots and of the abominations of the earth.

Rev 1:9 (allusion, high confidence) · Rev 17:1 (quotation, high confidence) · Rev 17:2 (quotation, high confidence) · Rev 17:3 (quotation, high confidence) · Rev 17:4 (quotation, high confidence) · Rev 17:5 (quotation, high confidence)

Notes and citation

Summary: John on Patmos is called to tell of Babylon, and his vision of the harlot on the scarlet beast is quoted.

Rev 17:1–5. "She it was who banished you": Hippolytus identifies Babylon with Rome, which exiled John to Patmos (Rev 1:9).

Notes on the original text

Digital text corrected (OCR; OCR: joined words): φρικχῶν → φρικτῶν; Ἰωφνη, ἀπόσηολε → Ἰωάννη, ἀπόστολε; Ερηγόρησον → Γρηγόρησον; ὅλθεν → ἦλθεν; αὐτῆςγέμον → αὐτῆς γέμον.

Topics: Eschatology, Persecution

Cite (SBL): Hippolytus, Antichr. 36 (PG 10:756a–756b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-36). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-36) · Report an error

Chapter 37

37PG 10:756b–756c

« Καὶ εἶδον τὴν γυναῖκα μεθύουσαν ἐκ τοῦ αἶματος τῶν ἀγίων, καὶ ἐκ τοῦ αἶματος τῶν μαρτύρων τοῦ Ἰησοῦ· καὶ ἐθαύμασα ἰδὼν αὐτὴν, θαῦμα μέγα. Καὶ εἶπέ μοι ὁ ἄγγελος· Διατί ἐθαύμασας; Ἐγὼ ἐρῶ σοι τὸ μυστήριον τῆς γυναικὸς καὶ τοῦ θηρίου, τοῦ βαστάζοντος αὐτὴν, τοῦ ἔχοντος τὰς ἐπτὰ κεφαλὰς καὶ τὰ δέκα κέρατα. Τὸ θηρίον ὁ εἶδες, ἦν, καὶ οὐκ ἔστι· καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγειν. Καὶ θαυμάσουσιν οἱ κατοικοῦντες τὴν γῆν, ὧν οὐ γέγραπται τὸ ὄνομα ἐν βίβλῳ τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλέποντες τὸ θηρίον, ὅ τι ἦν, καὶ οὐκ ἔστι, καὶ παρέσται.

« Kai eidon tēn gynaika methyousan ek tou aimatos tōn agiōn, kai ek tou aimatos tōn martyrōn tou Iēsou; kai ethaumasa idōn autēn, thauma mega. Kai eipe moi ho angelos; Diati ethaumasas? Egō erō soi to mystērion tēs gynaikos kai tou thēriou, tou bastazontos autēn, tou echontos tas epta kephalas kai ta deka kerata. To thērion ho eides, ēn, kai ouk esti; kai mellei anabainein ek tēs abyssou, kai eis apōleian hypagein. Kai thaumasousin hoi katoikountes tēn gēn, hōn ou gegraptai to onoma en biblǭ tēs zōēs apo katabolēs kosmou, blepontes to thērion, ho ti ēn, kai ouk esti, kai parestai.

"And I saw the woman drunk with the blood of the saints and with the blood of the witnesses of Jesus; and when I saw her I wondered with great wonder. And the angel said to me: Why did you wonder? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns. The beast that you saw was, and is not, and is about to come up out of the abyss and go to destruction. And those who dwell on the earth, whose name has not been written in the book of life from the foundation of the world, will wonder when they see the beast, that it was, and is not, and will be present.

Rev 17:6 (quotation, high confidence) · Rev 17:7 (quotation, high confidence) · Rev 17:8 (quotation, high confidence)

Notes and citation

Summary: The quotation continues: the woman drunk with the blood of the saints, and the beast that was and is not.

Rev 17:6–8.

Notes on the original text

Digital text corrected (OCR): ἐρῶ σοε → ἐρῶ σοι.

Topics: Eschatology, Martyrdom

Cite (SBL): Hippolytus, Antichr. 37 (PG 10:756b–756c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-37). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-37) · Report an error

Chapter 38

38PG 10:756c–757a

« Ὧδε ὁ νοῦς ὁ ἔχων σοφίαν. Ἐπτὰ κεφαλαὶ, ἐπτὰ ὄρη εἰσὶν, ὅπου ἡ γυνὴ κάθηται ἐπʼ αὐτῶν· καὶ βασιλεῖς ἐπτά εἰσιν. Οἱ πέντε ἔπεσαν, ὁ δὲ εἶς ἔστιν, ὁ ἄλλος οὕπω ἦλθε· καὶ δταν ἔλθῃ, ὀλίγον αὐτὸν δεῖ μεῖναι. Καὶ τὸ θηρίον ὅ ἢν, οὐκ ἔστι [καὶ αὐτὸς ὄγδοός ἐστι] καὶ ἐκ τῶν ἐπτά ἐστι, καὶ εἰς ἀπώλειαν ὑπάγει. Καὶ τὰ δέκα κέρατα ἃ εἶδες, δέκα βασιλεῖς εἰσιν, οἶτινες βασιλείαν οὕπω ἔλαβον, ἀλλʼ ἐξουσίαν ὡς βασιλεῖς μίαν ὥραν λαμβάνουσι μετὰ τοῦ θηρίου. Τὴν μίαν γνώμην ἔχουσι, καὶ τὴν δύναμιν, καὶ τὴν ἐξουσίαν αὐτῶν τῷ θηρίῳ διαδώσουσιν. Οὗτοι μετὰ τοῦ ἀρνίου πολεμήσουσι, καὶ τὸ ἀρνίον νικήσει αὐτούς· ὅτι Κύριος κυρίων ἐστὶ, καὶ βασιλεὺς βασιλευόντων ἐστί· καὶ οἱ μετʼ αὐτοῦ, κλητοὶ, καὶ ἐκλεκτοὶ, καὶ πιστοί.

« Hōde ho nous ho echōn sophian. Epta kephalai, epta orē eisin, hopou hē gynē kathētai epʼ autōn; kai basileis epta eisin. Hoi pente epesan, ho de eis estin, ho allos houpō ēlthe; kai dtan elthę̄, oligon auton dei meinai. Kai to thērion ho ēn, ouk esti [kai autos ogdoos esti] kai ek tōn epta esti, kai eis apōleian hypagei. Kai ta deka kerata ha eides, deka basileis eisin, oitines basileian houpō elabon, allʼ exousian hōs basileis mian hōran lambanousi meta tou thēriou. Tēn mian gnōmēn echousi, kai tēn dynamin, kai tēn exousian autōn tǭ thēriǭ diadōsousin. Houtoi meta tou arniou polemēsousi, kai to arnion nikēsei autous; hoti Kyrios kyriōn esti, kai basileus basileuontōn esti; kai hoi metʼ autou, klētoi, kai eklektoi, kai pistoi.

"Here is the mind that has wisdom. The seven heads are seven mountains on which the woman sits; and they are seven kings. Five have fallen, one is, the other has not yet come; and when he comes, he must remain a little while. And the beast that was and is not [is himself an eighth], and is of the seven, and goes to destruction. And the ten horns that you saw are ten kings who have not yet received a kingdom, but receive authority as kings for one hour with the beast. They have one mind, and they will hand over their power and authority to the beast. These will make war with the Lamb, and the Lamb will conquer them, because he is Lord of lords and King of kings; and those with him are called and chosen and faithful.

Rev 17:9 (quotation, high confidence) · Rev 17:10 (quotation, high confidence) · Rev 17:11 (quotation, high confidence) · Rev 17:12 (quotation, high confidence) · Rev 17:13 (quotation, high confidence) · Rev 17:14 (quotation, high confidence)

Notes and citation

Summary: The quotation continues with the angel's interpretation of the seven heads and ten horns.

Rev 17:9–14. The words in square brackets are supplied in Migne.

Notes on the original text

Digital text corrected (OCR; leaked Latin column and stray marks): ν Ὁδε ὁ νοῦς → « Ὧδε ὁ νοῦς; κεφσθαὶ → κεφαλαὶ; δῖ μεῖναι → δεῖ μεῖναι; δέκκα → δέκα; ἱ μετʼ αὐτοῦ → οἱ μετʼ αὐτοῦ; ἐκλε-Α gum; et κτοὶ → ἐκλεκτοὶ.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 38 (PG 10:756c–757a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-38). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-38) · Report an error

Chapter 39

39PG 10:757a

· « Καὶ λέγει μοι· Τὰ ὕδατα ὰ εἶδες, οὗ κάθηται ἡ πόρνη, λαοὶ καὶ ὄχλοι καὶ ἔθνη εἰσὶ καὶ γλῶσσαι. Καὶ τὰ δέκα κέρατα ἃ εἶδες, καὶ τὸ θηρίον, οὗτοι μισήσουσι τὴν πόρνην, καὶ ἠρημωμένην αὐτὴν ποιήσουσι καὶ γυμνὴν, καὶ τὰς σάρκας αὐτῆς φάγονται, καὶ αὐτὴν κατακαύσουσιν ἐν πυρί. Ὁ γὰρ Θεὸς ἔδωκεν εἰς τὴν καρδίαν αὐτῶν ποιῆσαι τὴν γνώμην αὐτοῦ, καὶ ποιῆσαι γνώμην μίαν, καὶ δοῦναι τὴν βασιλείαν αὐτῶν τῷ θηρίῳ, ἄχρι τελεσθήσονται οἱ λόγοι τοῦ Θεοῦ. Καὶ ἡ γυνὴ ἡν εἶδες, ἐστὶν ἡ πόλις ἡ μεγάλη, ἡ ἔχουσα βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς.

; « Kai legei moi; Ta hydata a eides, hou kathētai hē pornē, laoi kai ochloi kai ethnē eisi kai glōssai. Kai ta deka kerata ha eides, kai to thērion, houtoi misēsousi tēn pornēn, kai ērēmōmenēn autēn poiēsousi kai gymnēn, kai tas sarkas autēs phagontai, kai autēn katakausousin en pyri. Ho gar Theos edōken eis tēn kardian autōn poiēsai tēn gnōmēn autou, kai poiēsai gnōmēn mian, kai dounai tēn basileian autōn tǭ thēriǭ, achri telesthēsontai hoi logoi tou Theou. Kai hē gynē hēn eides, estin hē polis hē megalē, hē echousa basileian epi tōn basileōn tēs gēs.

"And he says to me: The waters that you saw, where the harlot sits, are peoples and multitudes and nations and tongues. And the ten horns that you saw, and the beast, these will hate the harlot, and will make her desolate and naked, and will eat her flesh and burn her up with fire. For God has put it into their hearts to carry out his purpose, and to be of one mind, and to give their kingdom to the beast until the words of God are fulfilled. And the woman whom you saw is the great city that has dominion over the kings of the earth.

Rev 17:15 (quotation, high confidence) · Rev 17:16 (quotation, high confidence) · Rev 17:17 (quotation, high confidence) · Rev 17:18 (quotation, high confidence)

Notes and citation

Summary: The quotation continues: the beast and the ten horns will turn on the harlot, the great city.

Rev 17:15–18. Words of Migne's parallel Latin translation had leaked into the lines of this chapter and are removed.

Notes on the original text

Digital text corrected (leaked Latin column): γλῶσσαι. meretrix Καὶ → γλῶσσαι. Καὶ; οὗτοι linguæ. μισήσουσι → οὗτοι μισήσουσι; αὐτὴν odient ποιήσουσι → αὐτὴν ποιήσουσι; φά- dam, et γονται → φάγονται; Ὁ γὰρ cremabunt. Θεὸς → Ὁ γὰρ Θεὸς; γνώ- ciant quod μην → γνώμην; δοῦναι tem, et τὴν → δοῦναι τὴν; τελεσθήσονται mentur οἱ → τελεσθήσονται οἱ; πό- civitas λις → πόλις; βασιλέων terræ. τῆς → βασιλέων τῆς.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 39 (PG 10:757a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-39). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-39) · Report an error

Chapter 40

40PG 10:757a–757c

« Μετὰ ταῦτα εἶδον ἄλλον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, ἔχοντα ἐξουσίαν μεγάλην· καὶ ἡ γῆ ἐφωτίσθη ἐκ τῆς δόξης αὐτοῦ. Καὶ ἔκραξεν ἰσχυρᾷ φωνῇ μεγάλῃ, λέγων· Ἐπεσεν, ἔπεσε Βαβυλὼν ἡ μεγάλη, καὶ ἐγένετο κατοικητήριον δαιμόνων, καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου [καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου], καὶ μεμισημένου· ὅτι ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πέπωκε πάντα τὰ ἔθνη. Καὶ οἱ βασιλεῖς τῆς γῆς μετʼ αὐτῆς ἐπόρνευσαν, καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν. Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τῶν οὐρανῶν λέγουσαν· Ἐξέλθετε ἐξ αὐτῆς, ὁ λαός μου, ἵνα μὴ συγκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα ἕως τοῦ οὐρανοῦ, καὶ ἐμνημόνευσεν ὁ Θεὸς τὰ ἀδικήματα αὐτῆς.

« Meta tauta eidon allon angelon katabainonta ek tou ouranou, echonta exousian megalēn; kai hē gē ephōtisthē ek tēs doxēs autou. Kai ekraxen ischyrą phōnę̄ megalę̄, legōn; Epesen, epese Babylōn hē megalē, kai egeneto katoikētērion daimonōn, kai phylakē pantos pneumatos akathartou [kai phylakē pantos orneou akathartou], kai memisēmenou; hoti ek tou oinou tou thymou tēs porneias autēs pepōke panta ta ethnē. Kai hoi basileis tēs gēs metʼ autēs eporneusan, kai hoi emporoi tēs gēs ek tēs dynameōs tou strēnous autēs eploutēsan. Kai ēkousa allēn phōnēn ek tōn ouranōn legousan; Exelthete ex autēs, ho laos mou, hina mē synkoinōnēsēte tais hamartiais autēs, kai ek tōn plēgōn autēs hina heōs tou ouranou, kai emnēmoneusen ho Theos ta adikēmata autēs.

"After these things I saw another angel coming down from heaven, having great authority, and the earth was lit up by his glory. And he cried out with a mighty, loud voice, saying: Fallen, fallen is Babylon the great, and she has become a dwelling place of demons and a prison of every unclean spirit [and a prison of every unclean bird], and hated; for all the nations have drunk of the wine of the wrath of her fornication, and the kings of the earth committed fornication with her, and the merchants of the earth grew rich from the power of her luxury. And I heard another voice from heaven saying: Come out of her, my people, so that you may not share in her sins, and from her plagues, so that … as far as heaven, and God has remembered her iniquities.

Textual problem in this passage: see the notes.

Rev 18:1 (quotation, high confidence) · Rev 18:2 (quotation, high confidence) · Rev 18:3 (quotation, high confidence) · Rev 18:4 (quotation, high confidence) · Rev 18:5 (quotation, high confidence)

Notes and citation

Summary: The quotation of Revelation continues with the angel's cry that Babylon is fallen.

Rev 18:1–5. Part of a line is lost in the scan in verses 4–5 ("so that you may not receive … her sins have reached"); it is shown as "…". The words in square brackets are supplied in Migne. A stray Latin word from Migne's parallel column is removed.

Notes on the original text

Digital text corrected (OCR; OCR: word broken by stray marks; leaked Latin column and OCR): ἐ8,, τοῦ οὐρανοῦ → ἐκ τοῦ οὐρανοῦ; tem de ἐqκστίσθη → ἐφωτίσθη; ἀκαθάρτουῖ → ἀκαθάρτου]; ἀμαῳτίαις → ἁμαρτίαις; ἀδική-ῇ ματα → ἀδικήματα.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 40 (PG 10:757a–757c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-40). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-40) · Report an error

Chapter 41

41PG 10:757c–760b

« Ἀπόδοτε αὐτῇ ὡς καὶ αὐτὴ ἀπέδωκε, καὶ διπλάσατε τὰ διπλᾶ κατὰ τὰ ἔργα αὐτῆς· ἐν τῷ ποτηρίῳ ᾧ ἐκέρασε, κεράσατε αὐτῇ διπλοῦν. Ὁσα ἐδόξασεν ἑαυτὴν, καὶ ἐστρηνίασε, τοσοῦτον δότε αὐτῇ βασανισμὸν καὶ πένθος· ὅτι ἐν τῇ καρδίᾳ αὐτῆς λέγει· Κάθημαι βασίλισσα καὶ χήρα οὐκ εἰμὶ, καὶ πένθος οὐ μὴ ἴδω. Διὰ τοῦτο ἐν μιᾷ ἡμέρᾳ ἤξουσιν αἱ πληγαὶ αὐτῆς θάνατος, καὶ πένθος, καὶ λιμὸς, καὶ ἐν πυρὶ κατακαυθήσεται· ὅτι ἰσχυρὸς Κύριος ὁ Θεὸς, ὁ κρίνας αὐτήν. Καὶ κλαύσονται καὶ κόψονται ἐπʼ αὐτὴν οἱ βασιλεῖς τῆς γῆς, οἱ μετʼ αὐτῆς πορνεύσαντες καὶ στρηνιάσαντες, ὅταν βλέπωσι τὸν καπνὸν τῆς πυρώσεως αὐτῆς, ἀπὸ μακρόθεν ἐστηκότες, διὰ τὸν … ἡ πόλις ἡ μεγάλη, Βαβυλὼν, ἡ πόλις ἡ ἰσχυρά· ὅτι μιᾷ ὥρᾳ ἦλθεν ἡ κρίσις σου. Καὶ οἱ ἔμποροι τῆς γῆς κλαύσουσι καὶ πενθήσουσιν ἐπʼ αὐτήν· ὅτι τὸν γόμον αὐτῶν οὐδεὶς ἀγοράσει οὐκέτι· γόμον χρυσίου, καὶ ἀργυρίου, καὶ λίθου τιμίου, καὶ μαργαρίτου, καὶ βύσσου, καὶ πορφύρας, καὶ σηρικοῦ, καὶ κοκκίνου· καὶ πᾶν ξύλον θύῖνον, καὶ πᾶν σκεῦος ἐλεφάντινον, καὶ πᾶν σκεῦος ἐκ ξύλου τιμιωτάτου, καὶ χαλκοῦ, καὶ σιδήρου, καὶ μαρμάρου· καὶ κιναμώμου· καὶ ἄμωμον, καὶ θυμίαμα, καὶ μύρον, καὶ λίβανον, καὶ οἶνον, καὶ ἔλαιον, καὶ σεμίδαλιν, καὶ σἶτον, καὶ κτήνη, καὶ πρόβατα, καὶ τράγους· καὶ ἴππων, καὶ ῥεδῶν, καὶ σωμάτων, καὶ ψυχὰς ἀνθρώπων. Καὶ ἡ ὀπώρα τῆς ἐπιθυμίας τῆς ψυχῆς σου ἀπῆλθεν ἀπὸ σοῦ, καὶ πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ ἀπώλετο ἀπὸ σοῦ, καὶ οὐκέτι οὐ μὴ αὐτὰ εὕρῃς. Οἱ ἔμποροι τούτων οἱ πλουτίσαντες, ἀπὸ μακρόθεν στήσονται, διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς, κλαίοντες, καὶ πενθοῦντες, καὶ λέγοντες· οὐαὶ, Οὐαὶ, ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον, καὶ πορφυροῦν, καὶ κόκκινον, καὶ κεχρυσωμένη ἐν χρυσίῳ, καὶ λίθῳ τιιμίῳ,καὶ μαργαρίταις ὅτι μιᾷ ῶρᾳ ἡρημώθη ὁ τοσοῦτος πλοῦτος. Καὶ πᾶς κυβερνήτης, καὶ πᾶς ἐπὶ τῶν πλοίων ὁ ὅμιλος, καὶ ναῦται, καὶ ὅσοι τὴν θάλασσαν ἐργάζονται, ἀπὸ μακρόθεν ἔστησαν καὶ ἔκραξαν βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς, λέγοντες· Τίς ὁμοία τῇ πόλει τῇ μεγάλῃ; Καὶ ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν, καὶ ἔκραξαν κλαίοντες καὶ πενθοῦντες, λέγοντες· Οὐαὶ, οὐαὶ, ἡ πόλις ἡ μεγάλη, ἐν ᾗ ἐπλούτησαν πάντες οἱ ἔχοντες τὰ πλοῖα ἐν τῇ θαλάσσῃ ἐκ τῆς πιότητος αὐτῆς· ὅτι μιᾷ ὥρᾳ ἠρημώθη.

« Apodote autę̄ hōs kai autē apedōke, kai diplasate ta dipla kata ta erga autēs; en tǭ potēriǭ hǭ ekerase, kerasate autę̄ diploun. Hosa edoxasen heautēn, kai estrēniase, tosouton dote autę̄ basanismon kai penthos; hoti en tę̄ kardią autēs legei; Kathēmai basilissa kai chēra ouk eimi, kai penthos ou mē idō. Dia touto en mią hēmerą ēxousin hai plēgai autēs thanatos, kai penthos, kai limos, kai en pyri katakauthēsetai; hoti ischyros Kyrios ho Theos, ho krinas autēn. Kai klausontai kai kopsontai epʼ autēn hoi basileis tēs gēs, hoi metʼ autēs porneusantes kai strēniasantes, hotan blepōsi ton kapnon tēs pyrōseōs autēs, apo makrothen estēkotes, dia ton … hē polis hē megalē, Babylōn, hē polis hē ischyra; hoti mią hōrą ēlthen hē krisis sou. Kai hoi emporoi tēs gēs klausousi kai penthēsousin epʼ autēn; hoti ton gomon autōn oudeis agorasei ouketi; gomon chrysiou, kai argyriou, kai lithou timiou, kai margaritou, kai byssou, kai porphyras, kai sērikou, kai kokkinou; kai pan xylon thuinon, kai pan skeuos elephantinon, kai pan skeuos ek xylou timiōtatou, kai chalkou, kai sidērou, kai marmarou; kai kinamōmou; kai amōmon, kai thymiama, kai myron, kai libanon, kai oinon, kai elaion, kai semidalin, kai siton, kai ktēnē, kai probata, kai tragous; kai ippōn, kai rhedōn, kai sōmatōn, kai psychas anthrōpōn. Kai hē opōra tēs epithymias tēs psychēs sou apēlthen apo sou, kai panta ta lipara kai ta lampra apōleto apo sou, kai ouketi ou mē auta heurę̄s. Hoi emporoi toutōn hoi ploutisantes, apo makrothen stēsontai, dia ton phobon tou basanismou autēs, klaiontes, kai penthountes, kai legontes; ouai, Ouai, hē polis hē megalē, hē peribeblēmenē byssinon, kai porphyroun, kai kokkinon, kai kechrysōmenē en chrysiǭ, kai lithǭ tiimiǭ,kai margaritais hoti mią ōrą hērēmōthē ho tosoutos ploutos. Kai pas kybernētēs, kai pas epi tōn ploiōn ho homilos, kai nautai, kai hosoi tēn thalassan ergazontai, apo makrothen estēsan kai ekraxan blepontes ton kapnon tēs pyrōseōs autēs, legontes; Tis homoia tę̄ polei tę̄ megalę̄? Kai ebalon choun epi tas kephalas autōn, kai ekraxan klaiontes kai penthountes, legontes; Ouai, ouai, hē polis hē megalē, en hę̄ eploutēsan pantes hoi echontes ta ploia en tę̄ thalassę̄ ek tēs piotētos autēs; hoti mią hōrą ērēmōthē.

"Pay her back as she herself paid back, and double the double according to her works; in the cup in which she mixed, mix her a double portion. As much as she glorified herself and lived in luxury, so much torment and grief give her; for in her heart she says, I sit as queen, and I am no widow, and I shall never see grief. Therefore in one day her plagues will come, death and grief and famine, and she will be burned up with fire; for mighty is the Lord God who judged her. And the kings of the earth who committed fornication and lived in luxury with her will weep and wail over her when they see the smoke of her burning, standing far off for … the great city, Babylon, the mighty city; for in one hour your judgment has come. And the merchants of the earth will weep and mourn over her, because no one buys their cargo any more: cargo of gold and silver and precious stone and pearl, and fine linen and purple and silk and scarlet, and all citron wood, and every vessel of ivory, and every vessel of most precious wood and bronze and iron and marble, and cinnamon and spice and incense and myrrh and frankincense, and wine and oil and fine flour and wheat, and cattle and sheep and goats, and horses and chariots and bodies, and human souls. And the fruit your soul desired has gone from you, and all the rich and splendid things have perished from you, and you will never find them again. The merchants of these things, who grew rich, will stand far off for fear of her torment, weeping and mourning and saying: Alas, alas, the great city, clothed in fine linen and purple and scarlet, and gilded with gold and precious stone and pearls; for in one hour such great wealth has been laid waste. And every pilot, and all the company aboard the ships, and sailors, and all who work the sea, stood far off and cried out as they saw the smoke of her burning, saying: Who is like the great city? And they threw dust on their heads and cried out, weeping and mourning, saying: Alas, alas, the great city, in which all who had ships on the sea grew rich from her fatness; for in one hour she has been laid waste.

Rev 18:6 (quotation, high confidence) · Rev 18:7 (quotation, high confidence) · Rev 18:8 (quotation, high confidence) · Rev 18:9 (quotation, high confidence) · Rev 18:10 (quotation, high confidence) · Rev 18:11 (quotation, high confidence) · Rev 18:12 (quotation, high confidence) · Rev 18:13 (quotation, high confidence) · Rev 18:14 (quotation, high confidence) · Rev 18:15 (quotation, high confidence) · Rev 18:16 (quotation, high confidence) · Rev 18:17 (quotation, high confidence) · Rev 18:18 (quotation, high confidence) · Rev 18:19 (quotation, high confidence)

Notes and citation

Summary: The quotation of Revelation continues with the lament of kings, merchants, and sailors over Babylon.

Rev 18:6–19. In the scan this chapter is interleaved with words of Migne's parallel Latin translation, which are removed, and one line ("in which all who had ships … laid waste") has been displaced into the list of goods; it is put back at the end, where it belongs. In verse 10 part of a line ("fear of her torment, saying: Alas, alas") is lost and is shown as "…".

Notes on the original text

Digital text corrected (OCR; OCR: joined words; displaced line restored to its place; leaked Latin column; leaked Latin column and OCR; leaked Latin column; displaced line moved to the end of the quotation; leaked Latin column; words lost in the scan): ε Ἀπόδοτε → « Ἀπόδοτε; κατὰτὰ ἔργα → κατὰ τὰ ἔργα; διὰ τὸν dicentes ἡ πόλις → διὰ τὸν … ἡ πόλις; δττι tuum. μιᾷ ῶρᾳ → ὅτι μιᾷ ὥρᾳ; τῆς super γῆς → τῆς γῆς; τὸν amplius γόμμον → τὸν γόμον; χρυσίου, tiosi, et καὶ → χρυσίου, καὶ; καὶ et coccini βύσσου → καὶ βύσσου; κοκκίνου· eboris, καὶ → κοκκίνου· καὶ; ἐλεφάντινον, mento, et γάλη, ἐν ἢ ἐπλούτησαν πάντες οἱ ἔχοντες τὰ πλοῖα ὥρᾳ ἠρημώθη. A καὶ → ἐλεφάντινον, καὶ; τιμιωτάτβο → τιμιωτάτου; κπαὶ μαρμάρου → καὶ μαρμάρου; χεῦν → χοῦν; ἡ μεἐν τῇ θαλάσσῃ ἐκ τῆς πιότητος αὐτῆς· ὅτι μιᾷ → ἡ μεγάλη, ἐν ᾗ ἐπλούτησαν πάντες οἱ ἔχοντες τὰ πλοῖα ἐν τῇ θαλάσσῃ ἐκ τῆς πιότητος αὐτῆς· ὅτι μιᾷ ὥρᾳ ἠρημώθη..

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 41 (PG 10:757c–760b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-41). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-41) · Report an error

Chapter 42

42PG 10:760b–760c

« Εὐφραίνου ἐπʼ αὐτῇ, οὐρανὲ, καὶ οἱ ἄγγελοι, καὶ οἱ ἀπόστολοι, καὶ οἱ προφῆται, ὅτι ἔκρινεν ὁ Θεὸς τὸ κρῖμα ὑμῶν ἐξ αὐτῆς. Καὶ ἦρεν εἶς ἄγγελος ἰσχυρὸς λίθον, ὡς μύλον μέγαν, καὶ ἔβαλεν εἰς τὴν θάλασσαν, λέγων· Οὕτως ὀρμήματι βληθήσεται Βαβυλὼν ἡ μεγάλη πόλις, καὶ οὐ μὴ εὐρεθῇ ἔτι. Καὶ φωνὴ κιθαρῳδῶν, καὶ μουσικῶν, καὶ αὐλητῶν, καὶ σαλπιγκτῶν, οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· καὶ πᾶς τεχνίτης πάσης τέχνης, οὐ μὴ εὐρεθῇ ἐν σοὶ ἔτι· καὶ φωνὴ μύλου οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· καὶ φῶς λύχνου οὐ μὴ φανῇ ἐν σοὶ ἔτι· καὶ φωνὴ νυμφίου καὶ νύμφης οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· ὅτι οἱ ἔμποροί σου ἦσαν οἱ μεγιστᾶνες τῆς γῆς· ὅτι ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη· καὶ ἐν τῇ αὐτῇ αἶμα τῶν προφητῶν καὶ ἀγίων εὐρέθη, καὶ πάντων τῶν ἐσφαγμένων ἐπὶ τῆς γῆς. »

« Euphrainou epʼ autę̄, ourane, kai hoi angeloi, kai hoi apostoloi, kai hoi prophētai, hoti ekrinen ho Theos to krima hymōn ex autēs. Kai ēren eis angelos ischyros lithon, hōs mylon megan, kai ebalen eis tēn thalassan, legōn; Houtōs ormēmati blēthēsetai Babylōn hē megalē polis, kai ou mē eurethę̄ eti. Kai phōnē kitharǭdōn, kai mousikōn, kai aulētōn, kai salpinktōn, ou mē akousthę̄ en soi eti; kai pas technitēs pasēs technēs, ou mē eurethę̄ en soi eti; kai phōnē mylou ou mē akousthę̄ en soi eti; kai phōs lychnou ou mē phanę̄ en soi eti; kai phōnē nymphiou kai nymphēs ou mē akousthę̄ en soi eti; hoti hoi emporoi sou ēsan hoi megistanes tēs gēs; hoti en tę̄ pharmakeią sou eplanēthēsan panta ta ethnē; kai en tę̄ autę̄ aima tōn prophētōn kai agiōn eurethē, kai pantōn tōn esphagmenōn epi tēs gēs. »

"Rejoice over her, O heaven, and you angels and apostles and prophets, for God has judged your cause against her. And a mighty angel took up a stone like a great millstone and threw it into the sea, saying: So with violence will Babylon the great city be thrown down, and will never be found again. And the sound of harpers and musicians and flute players and trumpeters will never be heard in you again; and no craftsman of any craft will be found in you again; and the sound of the mill will never be heard in you again; and the light of a lamp will never shine in you again; and the voice of bridegroom and bride will never be heard in you again; for your merchants were the great men of the earth, for by your sorcery all the nations were deceived; and in her was found the blood of prophets and of saints, and of all who have been slain on the earth."

Rev 18:20 (quotation, high confidence) · Rev 18:21 (quotation, high confidence) · Rev 18:22 (quotation, high confidence) · Rev 18:23 (quotation, high confidence) · Rev 18:24 (quotation, high confidence)

Notes and citation

Summary: The quotation ends with the millstone cast into the sea and the silence of fallen Babylon.

Rev 18:20–24.

Notes on the original text

Digital text corrected (OCR): οἰ ἀπόστολοι → οἱ ἀπόστολοι; Εαβυλὼν → Βαβυλὼν; σὐ μὴ ἀκουσθῇ → οὐ μὴ ἀκουσθῇ.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 42 (PG 10:760b–760c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-42). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-42) · Report an error

Chapter 43

43PG 10:760c–761a

Περὶ μὲν τῆς τῶν βασάνων, τῶν ἐπερχομένων αὐτῇ ἐπʼ ἐσχάτων ὑπὸ τῶν τότε ἐσομένων τυράννων μερικῆς κρίσεως, σαφέστατα ἐν τοῖς ῥητοῖς τούτοις δεδήλωται· δεῖ δὲ ἡμᾶς καὶ τὸν χρόνον ἐξηκριβωμένους ἐκθέσθαι, ἐν οἶς καιροῖς ταῦτα συμβήσεται, καὶ ὡς τὸ κέρας τὸ μικρὸν ἐν αὐτοῖς ἀναφανήσεται. Τῶν γὰρ κνημῶν τῶν σιδηρῶν τῶν νῦν ἔτι κρατουσῶν, ἐπὶ τὰ ἴχνη τῶν ποδῶν, καὶ τοὺς δακτύλους χωρησάντων κατὰ τὴν τῆς εἰκόνος φανέρωσιν, καὶ τὴν τοῦ θηρίου τοῦ φοβεροῦ δεῖξιν, καθὼς σεσήμανται ἐν τοῖς ἔμπροσθεν, οἷς καιροῖς ὁ σίδηρος καὶ τὸ ὄστρακον εἰς ταυτὸν ἀναμιγήσεται. Δείξει δὲ ἡμῖν Δανιὴλ τὰ προκείμενα. Λέγει γάρ· « Καὶ διαθήσει διαθήκην πολλοῖς ἐβδομὰς μία· καὶ ἔσται, ἐν τῷ ἡμίσει τῆς ἐβδομάδος ἀρθήσεταί μου θυσία καὶ σπονδή. » Μίαν μὲν οὖν ἐβδομάδα ἐτῶν τὴν ἐσχάτην τὴν ἐπὶ τῷ τέρματι τοῦ σύμπαντος κόσμου ἐσομένην ἐπʼ ἐσχάτων ἐσήμανεν· ἦς ἐβδομάδος τὸ μὲν ἤμισυ λήψονται οἱ δύο προφῆται, Ἐνὼχ καὶ Ἡλίας. Οὗτοι γὰρ κηρύξουσιν ἡμέρας χιλίας διακοσίας ἐξήκοντα, περιβεβλημένοι σάκκους, μετάνοιαν τῷ λαῷ καὶ πᾶσι τοῖς ἔθνεσι καταγγέλλοντες.

Peri men tēs tōn basanōn, tōn eperchomenōn autę̄ epʼ eschatōn hypo tōn tote esomenōn tyrannōn merikēs kriseōs, saphestata en tois rhētois toutois dedēlōtai; dei de hēmas kai ton chronon exēkribōmenous ekthesthai, en ois kairois tauta symbēsetai, kai hōs to keras to mikron en autois anaphanēsetai. Tōn gar knēmōn tōn sidērōn tōn nyn eti kratousōn, epi ta ichnē tōn podōn, kai tous daktylous chōrēsantōn kata tēn tēs eikonos phanerōsin, kai tēn tou thēriou tou phoberou deixin, kathōs sesēmantai en tois emprosthen, hois kairois ho sidēros kai to ostrakon eis tauton anamigēsetai. Deixei de hēmin Daniēl ta prokeimena. Legei gar; « Kai diathēsei diathēkēn pollois ebdomas mia; kai estai, en tǭ hēmisei tēs ebdomados arthēsetai mou thysia kai spondē. » Mian men oun ebdomada etōn tēn eschatēn tēn epi tǭ termati tou sympantos kosmou esomenēn epʼ eschatōn esēmanen; ēs ebdomados to men ēmisy lēpsontai hoi dyo prophētai, Enōch kai Hēlias. Houtoi gar kēryxousin hēmeras chilias diakosias exēkonta, peribeblēmenoi sakkous, metanoian tǭ laǭ kai pasi tois ethnesi katangellontes.

Concerning the partial judgment of the torments that will come upon her in the last times at the hands of the tyrants who will then arise, it has been shown most clearly in these sayings. But we must also set out with exactness the time at which these things will happen, and how the little horn will appear among them. For when the legs of iron, which still rule now, have passed into the footprints of the feet and the toes, according to what was shown in the image and in the terrible beast, as has been indicated above, then is the time when the iron and the clay will be mixed together. Daniel will show us what lies before us. For he says: "And one week will make a covenant with many; and it shall be that in the half of the week my sacrifice and libation will be taken away." By one week, then, he signified the last week of years, which will be at the end of the whole world in the last days; and half of this week the two prophets, Enoch and Elijah, will take. For they will preach for one thousand two hundred and sixty days, clothed in sackcloth, proclaiming repentance to the people and to all the nations.

Dan 9:27 (quotation, high confidence) · Rev 11:3 (allusion, high confidence) · Dan 2:43 (allusion, medium confidence)

Notes and citation

Summary: Daniel's last week of years is the end of the world; Enoch and Elijah will preach during its first half.

Dan 9:27 (as Hippolytus quotes it); Rev 11:3. The identification of the two witnesses as Enoch and Elijah is an early Christian tradition.

Notes on the original text

Digital text corrected (OCR; OCR: stray column letter): τεῦ θηρίου → τοῦ θηρίου; A παθὼς σεσήμανται → καθὼς σεσήμανται; οἰς καιροῖς → οἷς καιροῖς.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 43 (PG 10:760c–761a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-43). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-43) · Report an error

Chapter 44

44PG 10:761a–764b

Ὡσπερ γὰρ δύο παρουσίαι τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν διὰ τῶν Γραφῶν ἐδείχθησαν· μία μὲν ἡ πρώτη κατὰ σάρκα γενομένη ἄτιμος διὰ τὸ ἐξουθενηθῆναι αὐτὸν, καθὼς προανεφώνει Ἡσαῖας λέγων· « Εἴδομεν αὐτὸν καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος· ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον, ἐκλεῖπον παρὰ πάντας τοὺς ἀνθρώπους. Ἀνθρωπος ἐν πληγῇ ὡν, καὶ εἰδὼς φέρειν μαλακίαν, [ὅτι ἀπέστραπται τὸ πρόσωπον αὐτοῦ,] ἡτιμάσθη καὶ οὐκ ἐλογίσθη· » ἡ δὲ δευτέρα παρουσία αὐτοῦ κεκήρυκται ἔνδοξος, ὡς παραγενήσεται ἀπʼ οὐρανῶν μετὰ δυνάμεως ἀγγέλων, καὶ Πατρικῆς δόξης, ὡς φησιν ὁ προφήτης·« Βασιλέα μετὰ δόξης ὄψεσθε· καί· Ἐθεώρουν μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς Υἱὸν ἀνθρώπου ἐρχόμενον, καὶ ἔως τοῦ Παλαιοῦ τῶν ἡμερῶν ἔφθασε· καὶ προσηνέχθη αὐτῷ, καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ. καὶ ἡ τιμὴ, καὶ ἡ δόξα, καὶ ἡ βασιλεία· πᾶσαι αἱ φυλαὶ, καὶ γλῶσσαι δουλεύσουσιν αὐτῷ· ἡ βασιλεία αὐτοῦ, βασιλεία αἰώνιος, ἤτις οὐ διαφθαρήσεται. s Οὕτω καὶ δύο πρόδρομοι ἐδείχθησαν· ὁ μὲν πρῶτος γενόμενος Ἰωάννης, ὁ τοῦ Ζαχαρίου υἱὸς, κατὰ πάντα πρόδρομος καὶ κῆρυξ τοῦʼ Σωτῆρος ἡμῶν γενηθεὶς, εὐαγγελιζόμενος τὸ ἐπουράνιον φῶς, τὸ ἐν κόσμῳ φανὲν, προέδραμεν ἐκ κοιλίας μητρὸς πρῶτος, συλληφθεὶς ὑπὸ τῆς Ἐλισάβετ, ἵνα καὶ τοῖς ἐκ κοιλίας μητρὸς νηπίοις ὑπάρχουσιν, ἐπιδείξη τὴν ἐσομένην αὐτοῖς διὰ Πνεύματος ἀγίου καὶ Παρθένου, καινὴν γέννησιν.

Hōsper gar dyo parousiai tou Kyriou kai Sōtēros hēmōn dia tōn Graphōn edeichthēsan; mia men hē prōtē kata sarka genomenē atimos dia to exouthenēthēnai auton, kathōs proanephōnei Hēsaias legōn; « Eidomen auton kai ouk eichen eidos oude kallos; alla to eidos autou atimon, ekleipon para pantas tous anthrōpous. Anthrōpos en plēgę̄ hōn, kai eidōs pherein malakian, [hoti apestraptai to prosōpon autou,] hētimasthē kai ouk elogisthē; » hē de deutera parousia autou kekēryktai endoxos, hōs paragenēsetai apʼ ouranōn meta dynameōs angelōn, kai Patrikēs doxēs, hōs phēsin ho prophētēs;« Basilea meta doxēs opsesthe; kai; Etheōroun meta tōn nephelōn tou ouranou hōs Huion anthrōpou erchomenon, kai eōs tou Palaiou tōn hēmerōn ephthase; kai prosēnechthē autǭ, kai autǭ edothē hē archē. kai hē timē, kai hē doxa, kai hē basileia; pasai hai phylai, kai glōssai douleusousin autǭ; hē basileia autou, basileia aiōnios, ētis ou diaphtharēsetai. s Houtō kai dyo prodromoi edeichthēsan; ho men prōtos genomenos Iōannēs, ho tou Zachariou huios, kata panta prodromos kai kēryx touʼ Sōtēros hēmōn genētheis, euangelizomenos to epouranion phōs, to en kosmǭ phanen, proedramen ek koilias mētros prōtos, syllēphtheis hypo tēs Elisabet, hina kai tois ek koilias mētros nēpiois hyparchousin, epideixē tēn esomenēn autois dia Pneumatos agiou kai Parthenou, kainēn gennēsin.

For just as two comings of our Lord and Saviour were shown by the Scriptures, the first in the flesh, which was without honour because he was set at naught, as Isaiah foretold, saying: "We saw him, and he had no form nor beauty, but his form was without honour, falling short of all men; a man in affliction, and knowing how to bear sickness, [for his face was turned away,] he was dishonoured and not esteemed"; while his second coming has been proclaimed as glorious, when he will come from heaven with the host of angels and the glory of the Father, as the prophet says: "You will see a King with glory," and: "I looked, and 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 glory and the kingdom; all the tribes and tongues will serve him; his kingdom is an everlasting kingdom, which will not be destroyed"; so also two forerunners were shown. The first was John, the son of Zechariah, who became in all things the forerunner and herald of our Saviour, announcing the heavenly light that appeared in the world. He was the first to run before him, from his mother's womb, conceived by Elizabeth, so that to those who are infants from their mother's womb he might show the new birth that was to be theirs through the Holy Spirit and the Virgin.

Isa 53:2 (quotation, high confidence) · Isa 53:3 (quotation, high confidence) · Isa 33:17 (quotation, high confidence) · Dan 7:13 (quotation, high confidence) · Dan 7:14 (quotation, high confidence) · Matt 16:27 (allusion, medium confidence) · Luke 1:13 (allusion, medium confidence) · John 1:9 (echo, medium confidence)

Notes and citation

Summary: As Christ has two comings, one humble and one glorious, so he has two forerunners; the first was John the Baptist.

Isa 53:2–3 (Septuagint; the words in square brackets are supplied in Migne); Isa 33:17; Dan 7:13–14; Luke 1:13–24.
A note of Migne (referring to the Gospel saying about the Son of Man coming "in the glory of his Father with the angels", Matt 16:27) had leaked into the text and is removed.

Notes on the original text

Digital text corrected (OCR; OCR: doubled letter; leaked footnote): ραφῶν → Γραφῶν; μία μὲν s πρώτη → μία μὲν ἡ πρώτη; « ΕΕἴδομεν → « Εἴδομεν; ὁ προδόξῃ τοῦ Πατρὸς αὐτοῦ, μετὰ τῶν ἀγγέλων τῶν ν, δ, 6. φήτης· → ὁ προφήτης·; δψεσθε → ὄψεσθε; ὡς Τἱὸν ἀνθρώπου → ὡς Υἱὸν ἀνθρώπου; Σαχαρίου υἰὸς → Ζαχαρίου υἱὸς; πρόδρομδς → πρόδρομος; μηπτρὸς → μητρὸς.

Topics: Christology, Eschatology

Cite (SBL): Hippolytus, Antichr. 44 (PG 10:761a–764b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-44). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-44) · Report an error

Chapter 45

45PG 10:764b

Οὗτος ἀκούσας τὸν ἀσπασμὸν τῆς Ἐλισάβετ, ἐσκίρτησεν ἐν κοιλίᾳ μητρὸς ἀγαλλόμενος, ἐνορῶν τὸν ἐν κοιλίᾳ τῆς Παρθένου συνειλημμένον Θεὸν Λόγον. Ἐπειτα κηρύσσων ἐν τῇ ἐρήμῳ παρεγένετο, βάπτισμα μετανοίας τῷ λαῷ καταγγέλλων, προμηνύων σωτηρίαν τοῖς ἐν ἐρημίᾳ κόσμου πολιτευομένοις ἔθνεσι. Μετὰ ταῦτα ἐν τῷ Ἰορδάνη αὐτοψεὶ δεικνύει τὸν Σωτῆρα, καὶ λέγει· « Ἰδε, ὁ Ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. » Οὗτος προέφθασε καὶ τοῖς ἐν ἅδη εὐαγγελίσασθαι, ἀναιρεθεὶς ὑπὸ Ἡρώδου, πρόδρομος γενόμενος ἐκεῖ· σημαίνειν μέλλων κἀκεῖσε κατελεύσεσθαι τὸν Σωτῆρα λυτρούμενον τὰς τῶν ἀγίων ψυχὰς ἐκ χειρὸς θανάτου.

Houtos akousas ton aspasmon tēs Elisabet, eskirtēsen en koilią mētros agallomenos, enorōn ton en koilią tēs Parthenou syneilēmmenon Theon Logon. Epeita kēryssōn en tę̄ erēmǭ paregeneto, baptisma metanoias tǭ laǭ katangellōn, promēnyōn sōtērian tois en erēmią kosmou politeuomenois ethnesi. Meta tauta en tǭ Iordanē autopsei deiknyei ton Sōtēra, kai legei; « Ide, ho Amnos tou Theou, ho airōn tēn hamartian tou kosmou. » Houtos proephthase kai tois en hadē euangelisasthai, anairetheis hypo Hērōdou, prodromos genomenos ekei; sēmainein mellōn kakeise kateleusesthai ton Sōtēra lytroumenon tas tōn agiōn psychas ek cheiros thanatou.

When he heard Elizabeth's greeting, he leaped for joy in his mother's womb, perceiving God the Word conceived in the womb of the Virgin. Afterwards he came preaching in the wilderness, proclaiming a baptism of repentance to the people, foretelling salvation to the nations dwelling in the wilderness of the world. After this, at the Jordan, he points out the Saviour with his own eyes and says: "Behold the Lamb of God, who takes away the sin of the world." He also went ahead to preach the gospel to those in Hades, when he was put to death by Herod, becoming the forerunner there too, to make known that the Saviour would come down there as well to redeem the souls of the saints from the hand of death.

Luke 1:41 (allusion, high confidence) · Luke 1:44 (allusion, high confidence) · Mark 1:4 (allusion, high confidence) · John 1:29 (quotation, high confidence) · Mark 6:27 (allusion, medium confidence) · Hos 13:14 (echo, low confidence)

Notes and citation

Summary: John the Baptist leaped in the womb, preached repentance, pointed out the Lamb of God, and went before Christ even into Hades.

Luke 1:41–44 (Hippolytus says John heard "Elizabeth's greeting"); Mark 1:4; John 1:29; Mark 6:27.

Notes on the original text

Digital text corrected (OCR): κπιλίᾳ → κοιλίᾳ; καταγγέλλω προμηνύων → καταγγέλλων, προμηνύων; Θεοῦ,ὁαῖρων τὴν ἀμαρτίαν → Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν; κψκεῖσε → κἀκεῖσε.

Topics: Christology, Baptism

Cite (SBL): Hippolytus, Antichr. 45 (PG 10:764b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-45). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-45) · Report an error

Chapter 46

46PG 10:764c–765a

Ἀλλʼ ἐπειδὴ ἀρχὴ ἀναστάσεως πάντων ἀνθρώπων ἦν ὁ Σωτὴρ, ἔδει τὸν Κύριον μόνον ἀνίστασθαι ἐκ τῶν νεκρῶν, διʼ οὗ ἡ κρίσις παντὶ τῷ κόσμῳ εἰσελεύσεται· ἵνα οἱ ἀξίως ἀγωνισάμενοι, ἀξίως καὶ παρʼ αὐτοῦ στεφανωθῶσιν· ὑπὸ τοῦ καλοῦ ἀγωνοθέτου, πρώτου τὸ στάδιον διηνυκότος, τοῦ ἀναληφθέντος εἰς οὐρανοὺς, καὶ ἐν δεξιᾷ τοῦ Θεοῦ καὶ Πατρὸς καθεσθέντος, καὶ πάλιν ἐπὶ τῇ συντελεία τοῦ κόσμου κριτοῦ πεφανερωθησομένου. Ἀναγκαίως δεῖ πρώτους τοὺς προδρόμους αὐτοῦ φανερωθῆναι, καθὡς διὰ Μαλαχίου καὶ ἀγγέλου φησί· « Πέμψω ὕμῖν Ἡλίαν τὸν Θεσβίτην, πρὶν ἢ ἐλθεῖν τὴν ἡμέραν Κυρίου, τὴν μεγάλην καὶ ἐπιφανῆ· ὅς ἀποκαταστήσει καρδίας πατέρων ἐπὶ τέκνα, καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, μήποτε ἐλθὼν πατάξω τὴν γῆν ἄρδην.» Οὗτοι οὗν παραγενόμενοι κηρύξουσι τὴν μέλλουσαν ἔσεσθαι ἀπὸ οὐρανῶν Χριστοῦ ἐπιφάνειαν· οἶ καὶ ποιήσουσι σημεῖα καὶ τέρατα εἰς τὸ κἂν οὕτως δυσωπῆσαι καὶ ἐπιστρέψαι τοὺς ἀνθρώπους εἰς μετάνοιαν, διὰ τὴν ὑπερβάλλουσαν αὐτῶν ἀνομίαν τε καὶ ἀσέβειαν.

Allʼ epeidē archē anastaseōs pantōn anthrōpōn ēn ho Sōtēr, edei ton Kyrion monon anistasthai ek tōn nekrōn, diʼ hou hē krisis panti tǭ kosmǭ eiseleusetai; hina hoi axiōs agōnisamenoi, axiōs kai parʼ autou stephanōthōsin; hypo tou kalou agōnothetou, prōtou to stadion diēnykotos, tou analēphthentos eis ouranous, kai en dexią tou Theou kai Patros kathesthentos, kai palin epi tę̄ synteleia tou kosmou kritou pephanerōthēsomenou. Anankaiōs dei prōtous tous prodromous autou phanerōthēnai, kathōs dia Malachiou kai angelou phēsi; « Pempsō hymin Hēlian ton Thesbitēn, prin ē elthein tēn hēmeran Kyriou, tēn megalēn kai epiphanē; hos apokatastēsei kardias paterōn epi tekna, kai apeitheis en phronēsei dikaiōn, mēpote elthōn pataxō tēn gēn ardēn.» Houtoi houn paragenomenoi kēryxousi tēn mellousan esesthai apo ouranōn Christou epiphaneian; oi kai poiēsousi sēmeia kai terata eis to kan houtōs dysōpēsai kai epistrepsai tous anthrōpous eis metanoian, dia tēn hyperballousan autōn anomian te kai asebeian.

But since the Saviour was the beginning of the resurrection of all people, it was fitting that the Lord alone should rise from the dead, through whom judgment will come upon the whole world, so that those who have contended worthily may also be worthily crowned by him, the good president of the games, who first ran the course, who was taken up into the heavens and seated at the right hand of God the Father, and who will be manifested again as Judge at the consummation of the world. Necessarily his forerunners must be manifested first, as he says through Malachi, that is, the messenger: "I will send you Elijah the Tishbite before the great and glorious day of the Lord comes, who will turn the hearts of fathers to children, and the disobedient to the wisdom of the righteous, lest I come and strike the earth utterly." These, then, when they come, will proclaim the appearing of Christ that is to come from heaven; and they will also perform signs and wonders, so that even in this way they may shame people and turn them to repentance, because of their surpassing lawlessness and impiety.

1 Cor 15:20 (allusion, medium confidence) · 2 Tim 4:8 (echo, medium confidence) · Heb 12:2 (echo, low confidence) · Mal 4:5 (3:22 LXX) (quotation, high confidence) · Mal 4:6 (3:23 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ, the first to rise, will come as Judge, and his forerunners must appear before him, as Malachi foretold of Elijah.

Mal 4:5–6 (LXX 3:22–23). "Through Malachi and the messenger" (διὰ Μαλαχίου καὶ ἀγγέλου): the name Malachi means "my messenger"; the phrase may also mean "through Malachi and an angel".

Notes on the original text

Digital text corrected (OCR; OCR: stray repeated word): Ἀὐλʼ ἐπειδὴ ἀρχὴ → Ἀλλʼ ἐπειδὴ ἀρχὴ; ἀνίστgσθαι → ἀνίστασθαι; ελθεῖν τὴν ἡμέραν Κυρίου,τὴν μεγάλη → ἐλθεῖν τὴν ἡμέραν Κυρίου, τὴν μεγάλην; ἐν φρονήἀπειθεῖς σει δικαίων → ἐν φρονήσει δικαίων.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 46 (PG 10:764c–765a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-46). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-46) · Report an error

Chapter 47

47PG 10:765a–765c

Λέγει γὰρ Ἰωάννης· « Καὶ δώσω τοῖς δυσὶ μάρτυσί μου, καὶ προφητεύσουσιν ἡμέρας χιλίας διακοσίας ἐξήκοντα, περιβεβλημένοι σάκκους· Τουτέστι, τὸ ἤμισυ τῆς ἐβδομάδος, ἦς εἰρηκε Δανιήλ. Οὗτοί εἰσιν αἱ δύο ἐλαῖαι καὶ αἱ δύο λυχνίαι αἱ ἐνώπιον τοῦ Κυρίου τῆς γῆς ἐστῶσαι· καὶ εἴ τις αὐτοὺς θελήσει ἀδικῆσαι, πῦρ ἐξελεύσεται ἐκ τοῦ στόματος αὐτῶν, καὶ κατεσθίει τοὺς ἐχθροὺς αὐτῶν· καὶ εἴ τις θελήσει ἐν τούτοις ἀδικῆσαι, οὕτως δεῖ αὐτὸν ἀποκτανθῆναι. Οὗτοι ἔχουσιν ἐξουσίαν κλεῖσαι τὸν οὐρανὸν, ἵνα μὴ ὑετὸς βρέξῃ τὰς ἡμέρας τῆς προφητείας αὐτῶν, καὶ ἐξουσίαν ἔχουσιν ἐπὶ τῶν ὑδάτων στρέφειν αὐτὰ εἰς αἷμα, καὶ πατάξαι τὴν γῆν ἐν πάσῃ πληγῇ, ὁσάκις ἐὰν [θελήσωσι. » Καὶ ὅταν ]τελέσωσι τὸν δρόμον αὐτῶν καὶ τὴν μαρτυρίαν αὐτῶν, τί φησιν ὁ προφήτης; « Τὸ θηρίον τὸ ἀναβαῖνον ἐκ τῆς ἀβύσσου ποιήσει μετʼ αὐτῶν πόλεμον, καὶ νικήσει αὐτοὺς, καὶ ἀποκτενεῖ αὐτοὺς,» διὰ τὸ μὴ θέλειν αὐτοὺς δόξαν δοῦναι τῷ Ἀντιχρίστῳ. Τουτέστι, τὸ ἀναφυὲν μικρὸν κέρας. Ὁς ἐπαρθεὶς λοιπὸν τῇ καρδίᾳ, ἄρχεται ἑαυτὸν ὑψοῦν καὶ δοξάζειν ὡς Θεὸν, διώκων τοὺς ἀγίους, καὶ βλασφημῶν τὸν Χριστὸν, καθὼς λέγει Δανιήλ· Προσενόουν τῷ κέρατι, καὶ ἰδοὺ ὀφθαλμοὶ ὡσεὶ ἀνθρώπου ἐν τῷ κέρατι, καὶ στόμα λαλοῦν μεγάλα, καὶ ἤνοιξε τὸ στόμα αὐτοῦ εἰς βλασφημίαν πρὸς τὸν Θεόν καὶ τὸ κέρας ἐκεῖνο ἐποίει πόλεμον μετὰ τῶν ἀγίων, καὶ ἴσχυσε πρὸς αὐτοὺς, ἕως ἂν ἀνῃρέθη τὸ θηρίον, καὶ ἀπώλετο, καὶ τὸ σῶμα αὐτοῦ ἐδόθη εἰς καῦσιν πυρός. »

Legei gar Iōannēs; « Kai dōsō tois dysi martysi mou, kai prophēteusousin hēmeras chilias diakosias exēkonta, peribeblēmenoi sakkous; Toutesti, to ēmisy tēs ebdomados, ēs eirēke Daniēl. Houtoi eisin hai dyo elaiai kai hai dyo lychniai hai enōpion tou Kyriou tēs gēs estōsai; kai ei tis autous thelēsei adikēsai, pyr exeleusetai ek tou stomatos autōn, kai katesthiei tous echthrous autōn; kai ei tis thelēsei en toutois adikēsai, houtōs dei auton apoktanthēnai. Houtoi echousin exousian kleisai ton ouranon, hina mē hyetos brexę̄ tas hēmeras tēs prophēteias autōn, kai exousian echousin epi tōn hydatōn strephein auta eis haima, kai pataxai tēn gēn en pasę̄ plēgę̄, hosakis ean [thelēsōsi. » Kai hotan ]telesōsi ton dromon autōn kai tēn martyrian autōn, ti phēsin ho prophētēs? « To thērion to anabainon ek tēs abyssou poiēsei metʼ autōn polemon, kai nikēsei autous, kai apoktenei autous,» dia to mē thelein autous doxan dounai tǭ Antichristǭ. Toutesti, to anaphyen mikron keras. Hos epartheis loipon tę̄ kardią, archetai heauton hypsoun kai doxazein hōs Theon, diōkōn tous agious, kai blasphēmōn ton Christon, kathōs legei Daniēl; Prosenooun tǭ kerati, kai idou ophthalmoi hōsei anthrōpou en tǭ kerati, kai stoma laloun megala, kai ēnoixe to stoma autou eis blasphēmian pros ton Theon kai to keras ekeino epoiei polemon meta tōn agiōn, kai ischyse pros autous, heōs an anę̄rethē to thērion, kai apōleto, kai to sōma autou edothē eis kausin pyros. »

For John says: "And I will grant my two witnesses, and they will prophesy for one thousand two hundred and sixty days, clothed in sackcloth": that is, the half of the week of which Daniel spoke. "These are the two olive trees and the two lampstands that stand before the Lord of the earth. And if anyone wants to harm them, fire comes out of their mouth and devours their enemies; and if anyone wants to harm them, he must be killed in this way. These have authority to shut the sky, so that no rain falls during the days of their prophecy, and they have authority over the waters to turn them into blood, and to strike the earth with every plague as often as [they wish." And when] they finish their course and their testimony, what does the prophet say? "The beast that comes up out of the abyss will make war on them, and will conquer them and kill them," because they will not give glory to Antichrist, that is, the little horn that has sprung up. He, his heart now lifted up, begins to exalt himself and glorify himself as God, persecuting the saints and blaspheming Christ, as Daniel says: "I considered the horn, and behold, eyes like a man's in the horn, and a mouth speaking great things, and he opened his mouth in blasphemy against God; and 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."

Rev 11:3 (quotation, high confidence) · Rev 11:4 (quotation, high confidence) · Rev 11:5 (quotation, high confidence) · Rev 11:6 (quotation, high confidence) · Rev 11:7 (quotation, high confidence) · Dan 9:27 (allusion, medium confidence) · Dan 7:8 (quotation, high confidence) · Dan 7:21 (quotation, high confidence) · Dan 7:11 (quotation, high confidence) · Rev 13:6 (allusion, medium confidence)

Notes and citation

Summary: The two witnesses prophesy for half the week until the beast, Antichrist, kills them and wars against the saints.

Rev 11:3–7; Dan 7:8, 21, 11 (combined). The words in square brackets are supplied in Migne.

Notes on the original text

Digital text corrected (OCR; OCR: joined words): Οὗτοt εἰσιν → Οὗτοί εἰσιν; έαὶ κατεσθίει → καὶ κατεσθίει; εἰς σἶμα → εἰς αἷμα; θέλειναὐτοὺς → θέλειν αὐτοὺς; Ἀντιχρίφτῳ. Τουτέστι, τὸ ἀναφβρν → Ἀντιχρίστῳ. Τουτέστι, τὸ ἀναφυὲν; ἐντῷ κέρατι → ἐν τῷ κέρατι; πρὸςαὐτοὺς, ἕως ἂν ἀνρέθη → πρὸς αὐτοὺς, ἕως ἂν ἀνῃρέθη.

Topics: Eschatology, Persecution

Cite (SBL): Hippolytus, Antichr. 47 (PG 10:765a–765c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-47). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-47) · Report an error

Chapter 48

48PG 10:765c–768a

Ἀλλʼ ἐπεὶ δεῖ λεπτομερέστερον περὶ αὐτοῦ διηγήσασθαι, πῶς τε τὸ ἄγιον Πνεῦμα διʼ ἀριθμοὺ καὶ τὸ ὄνομα αὐτοῦ μυστικῶς ἐδήλωσε, σαφέστερον τὰ περὶ αὐτοῦ διηγησόμεθα. Λέγει γὰρ Ἰωάννης οὕτως Καὶ εἶδον ἄλλο θηρίον ἀναβαῖνον ἐκ τῆς γῆς, καὶ εἶχε κέρατα δύο, ὅμοια ἀρνίῳ, καὶ ἐλάλει ὡς δράκων. Καὶ τὴν ἐξουσίαν τοῦ πρώτου θηρίου πᾶσαν ἐποίει ἐνώπιον αὐτοῦ, καὶ ἐποίει τὴν γῆν καὶ τοὺς ἐν αὐτῇ κατοικοῦντας, ἵνα προσκυνήσωσι τὸ θηρίον τὸ πρῶτον, οὗ ἐθεραπεύθη ἡ πληγὴ τοῦ θανάτου αὐτοῦ. Καὶ ἐποίει σημεῖα μεγάλα, ἵνα καὶ πῦρ ποιῇ καταβῆναι ἐκ τοῦ οὐρανοῦ εἰς τὴν γῆν κατενώπιον τῶν ἀνθρώπων. Καὶ πλανᾷ τοὺς κατοικοῦντας ἐπὶ τῆς γῆς διὰ τὰ σημεῖα, ὰ ἐδόθη αὐτῷ ποιῆσαι ἐνώπιον τοῦ θηρίου, λέγον τοῖς κατοικοῦσι τὴν γῆν, ποιῆσαι εἰκόνα τῷ θηρίῳ, ὅ ἔχει τὴν πληγὴν τῆς μαχαίρας καὶ ἔζησε. Καὶ ἐδόθη αὐτῷ πνεῦμα δοῦναι τῇ εἰκόνι τοῦ θηρίου ἵνα καὶ λαλήσῃ ἡ εἰκὼν τοῦ θηρίου, καὶ ποιήσῃ, ἵνα ὅσοι ἐὰν μὴ προσκυνήσωσι τῇ εἰκόνι τοῦ θηρίου, ἀποκτανθῶσι. Καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτωχοὺς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δώσῃ αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς, ἢ ἐπὶ τὸ μέτωπον αὐτῶν· ἴνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι, εἰ μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου, ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ, Ὡδε ἡ σοφία ἐστίν. Ὁ ἔχων νοῦν, ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου· ἀριθμὸς γὰρ ἀνθρώπου ἐστὶ, καὶ ὁ ἀριθμὸς αὐτοῦ ἐστιν χξς.

Allʼ epei dei leptomeresteron peri autou diēgēsasthai, pōs te to agion Pneuma diʼ arithmou kai to onoma autou mystikōs edēlōse, saphesteron ta peri autou diēgēsometha. Legei gar Iōannēs houtōs Kai eidon allo thērion anabainon ek tēs gēs, kai eiche kerata dyo, homoia arniǭ, kai elalei hōs drakōn. Kai tēn exousian tou prōtou thēriou pasan epoiei enōpion autou, kai epoiei tēn gēn kai tous en autę̄ katoikountas, hina proskynēsōsi to thērion to prōton, hou etherapeuthē hē plēgē tou thanatou autou. Kai epoiei sēmeia megala, hina kai pyr poię̄ katabēnai ek tou ouranou eis tēn gēn katenōpion tōn anthrōpōn. Kai planą tous katoikountas epi tēs gēs dia ta sēmeia, a edothē autǭ poiēsai enōpion tou thēriou, legon tois katoikousi tēn gēn, poiēsai eikona tǭ thēriǭ, ho echei tēn plēgēn tēs machairas kai ezēse. Kai edothē autǭ pneuma dounai tę̄ eikoni tou thēriou hina kai lalēsę̄ hē eikōn tou thēriou, kai poiēsę̄, hina hosoi ean mē proskynēsōsi tę̄ eikoni tou thēriou, apoktanthōsi. Kai poiei pantas, tous mikrous kai tous megalous, kai tous plousious kai tous ptōchous, kai tous eleutherous kai tous doulous, hina dōsę̄ autois charagma epi tēs cheiros autōn tēs dexias, ē epi to metōpon autōn; ina mē tis dynētai agorasai ē pōlēsai, ei mē ho echōn to charagma, to onoma tou thēriou, ē ton arithmon tou onomatos autou, Hōde hē sophia estin. Ho echōn noun, psēphisatō ton arithmon tou thēriou; arithmos gar anthrōpou esti, kai ho arithmos autou estin chxs.

But since we must describe him in more detail, and how the Holy Spirit indicated even his name in a hidden way through a number, we will recount what concerns him more clearly. For John speaks thus: "And I saw another beast coming up out of the earth, and it had two horns like a lamb's, and it spoke like a dragon. And it exercised all the authority of the first beast before it, and it made the earth and those who dwell on it worship the first beast, whose mortal wound had been healed. And it performed great signs, so as even to make fire come down from heaven to earth in the sight of men. And it deceives those who dwell on the earth by the signs that it was granted to perform before the beast, telling those who dwell on the earth to make an image for the beast that has the wound of the sword and lived. And it was granted to give breath to the image of the beast, so that the image of the beast should even speak, and should cause all who would not worship the image of the beast to be killed. And it makes all, small and great, rich and poor, free and slave, to be given a mark on their right hand or on their forehead, so that no one can buy or sell except the one who has the mark, the name of the beast, or the number of its name. Here is wisdom. Let the one who has understanding calculate the number of the beast; for it is the number of a man, and its number is 666."

Rev 13:11 (quotation, high confidence) · Rev 13:12 (quotation, high confidence) · Rev 13:13 (quotation, high confidence) · Rev 13:14 (quotation, high confidence) · Rev 13:15 (quotation, high confidence) · Rev 13:16 (quotation, high confidence) · Rev 13:17 (quotation, high confidence) · Rev 13:18 (quotation, high confidence)

Notes and citation

Summary: Hippolytus quotes John's vision of the second beast from the earth and the number 666.

Rev 13:11–18. The number is written with the Greek numerals χξς (666).

Notes on the original text

Digital text corrected (OCR; OCR: joined words; OCR: stray bracket and marks): ὐλʼ ἐπεὶ δεῖ → Ἀλλʼ ἐπεὶ δεῖ; πῶςτε → πῶς τε; μυστιχῶς → μυστικῶς; εἶδον υλο θηρίον → εἶδον ἄλλο θηρίον; δράχων → δράκων; τὴνἐξουσίαν τοῦ πρώτου θηρίου πᾶσαν ἐποίει ἐνώπιον εὐτοῦ → τὴν ἐξουσίαν τοῦ πρώτου θηρίου πᾶσαν ἐποίει ἐνώπιον αὐτοῦ; τοῦ άρανοῦ → τοῦ οὐρανοῦ; γῆςδιὰ → γῆς διὰ; αστοικοῦσιτὴν → κατοικοῦσι τὴν; τῆςμαχαίρας καὶ ζησε → τῆς μαχαίρας καὶ ἔζησε; δοῦναιι → δοῦναι; [ ἱνα καὶ λαλήσῃ ἡεἰκὼν τοῦ θηρίου ῇ, καὶ → ἵνα καὶ λαλήσῃ ἡ εἰκὼν τοῦ θηρίου, καὶ; Κσὶ πομῖ πάντας → Καὶ ποιεῖ πάντας; ααὶτοὺς πλουσίους → καὶ τοὺς πλουσίους; χάραγήμα → χάραγμα.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 48 (PG 10:765c–768a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-48). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-48) · Report an error

Chapter 49

49PG 10:768a–769b

Τὸ μὲν οὗν θηρίον ἀναβαῖνον ἐκ τῆς γῆς, τὴν βασιλείαν τὴν τοῦ Ἀντιχρίστου ἐσομένην λέγει· τὰ δὲ δύο κέρατα, καὶ τὸν μετʼ αὐτὸν ψευδοπροφήτην· τὸ δὲ εἰπεῖν· « τὰ κέρατα αὐτοῦ ὅμοια ἀρνίῳ· » ὅτι ἐξομοιοῦσθαι μέλλει τῷ Υἱῷ τοῦ Θεοῦ, καὶ αὐτὸς ἑαυτὸν βασιλέα ἐπιδεικνύειν· τὸ δὲ « λαλεῖν ὡς δράκων,» ὅτι πλάνος ἐστὶ καὶ οὐκ ἀληθής· τὸ δὲ καὶ « τὴν ἐξουσίαν τοῦ πρώτου θηρίου ἐποίει, καὶ ποιεῖ τὴν γῆν καὶ τοὺς ἐν αὐτῇ κατοικοῦντας, ἵνα προσκυνήσωσι τὸ θηρίον τὸ πρῶτον, οὗ ἐθεραπεύθη ἡ πληγὴ τοῦ θανάτου αὐτοῦ· » τοῦτο σημαίνει, ὅτι κατὰ τὸν Αὐγούστου νόμον, ἀφʼ οὗ καὶ ἡ βασιλεία Ῥωμαίων συνέστη, οὕτω καὶ αὐτὸς κελεύσει καὶ διατάξει, ἅπαντα ἐπικυρῶν διὰ τούτου, καὶ δόξαν ἑαυτοῦ πλείονα περιποιούμενος. Τοῦτο γάρ ἐστι τὸ θηρίον τὸ τέταρτον, οὗ ἐπλήγη ἡ κεφαλὴ, καὶ πάλιν ἐθεραπεύθη· διὰ τὸ καταλυθῆναι αὐτὴν, ἢ καὶ ἀτιμασθῆναι, καὶ εἰς δέκα διαδήματα ἀναλυθῆναι· ὅς τότε πανοῦργος ὡν, ὥσπερ θεραπεύσει αὐτὴν καὶ ἀνανεώσει. Τοῦτο γάρ ἐστι τὸ εἰρημένον ὑπὸ τοῦ προφήτου, ὅτι « Δώσει πνεῦμα τῇ εἰκόνι, καὶ λαλήσει ἡ εἰκὼν τοῦ θηρίου. Ἐνεργήσει γὰρ καὶ ἰσχύσει πάλιν διὰ τὸν ὑπʼ αὐτοῦ ὀριζόμενον νόμον· καὶ ποιήσει ἵνα ὅσοι ἐὰν μὴ προσκυνήσωσι τῇ εἰκόνι τοῦ θηρίου, ἀποκτανθῶσιν. Ὧδε ἡ πίστις καὶ ἡ ὑπομονὴ τῶν ἀγίων φανήσεται· φησὶ γάρ « Καὶ ποιήσει πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτωχοὺς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δώσῃ αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς, ἢ ἐπὶ τὸ μέτωπον· ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι, εἰ μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου, ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ. » Δόλιος γὰρ ὦν καὶ ἐπαιρόμενος κατὰ τῶν δούλων τοῦ Θεοῦ, βουλόμενος ἐκθλίβειν καὶ ἐκδιώκειν αὐτοὺς ἐκ τοῦ κόσμου, καὶ διὰ τὸ μὴ διδόναι αὐτοὺς αὐτῷ δόξαν, κελεύσει πάντας πανταχοῦ πυρεῖα τεθῆναι, ἵνα μηδεὶς δύνηται τῶν ἀγίων μήτε ἀγοράσαι μήτε πωλῆσαι, ἐὰν μὴ πρῶτον ἐπιθύσῃ· τοῦτο γάρ ἐστι τὸ χάραγμα, τὸ « ἐπὶ τῆς χειρὸς τῆς δεξιᾶς » διδόμενον. Τὸ δὲ ἐπὶ τὸ μέτωπον εἰπεῖν, ἵνα πάντες ὧσιν ἐστεφανωμένοι, πύρινον καὶ οὐ ζωῆς, ἀλλὰ θανάτου στέφανον μεθʼ ἑαυτῶν περιφέροντες. Οὕτω γὰρ ἐτεχνάσατο κατὰ τῶν Ἰουδαίων καὶ Ἀντίοχος ὁ Ἐπιφανὴς, ὁ τῆς Συρίας γενόμενος βασιλεὺς, ὦν ἔκγονος Ἀλεξάνδρου τοῦ Μακεδόνος. Καὶ αὐτὸς τοῖς τότε καιροῖς ἐπαρθεὶς τῇ καρδίᾳ ἔγραψε ψήφισμα, « βωμοὺς πρὸ τῶν θυρῶν τιθέντας » ἅπαντας ἐπιθύσειν, καὶ «κισσοὺς ἐστεφανωμένους πομπεύειν τῷ Διονύσῳ· τοὺς δὲ μὴ βουλομένους ὑποτάσσεσθαι, τούτους μετὰ ἀπαγχισμὸν καὶ ἐτασμὸν βασάνων ἀναιρεῖσθαι. » Ἀλλὰ καὶ αὐτὸς τὰ ἀντάξια παρὰ τοῦ Κυρίου καὶ δικαιοκρίτου καὶ παντεπόπτου Θεοῦ ἔλαβε· γενόμενος γὰρ σκωληκόβρωτος μετήλλαξε τὸν βίον. Καὶ ταῦτα μὲν εἴ τις βούλοιτο λεπτομερῶς ἐνιστορῆσαι, σεσήμανται ἐν τοῖς Μακκαβαϊκοῖς.

To men houn thērion anabainon ek tēs gēs, tēn basileian tēn tou Antichristou esomenēn legei; ta de dyo kerata, kai ton metʼ auton pseudoprophētēn; to de eipein; « ta kerata autou homoia arniǭ; » hoti exomoiousthai mellei tǭ Huiǭ tou Theou, kai autos heauton basilea epideiknyein; to de « lalein hōs drakōn,» hoti planos esti kai ouk alēthēs; to de kai « tēn exousian tou prōtou thēriou epoiei, kai poiei tēn gēn kai tous en autę̄ katoikountas, hina proskynēsōsi to thērion to prōton, hou etherapeuthē hē plēgē tou thanatou autou; » touto sēmainei, hoti kata ton Augoustou nomon, aphʼ hou kai hē basileia Rhōmaiōn synestē, houtō kai autos keleusei kai diataxei, hapanta epikyrōn dia toutou, kai doxan heautou pleiona peripoioumenos. Touto gar esti to thērion to tetarton, hou eplēgē hē kephalē, kai palin etherapeuthē; dia to katalythēnai autēn, ē kai atimasthēnai, kai eis deka diadēmata analythēnai; hos tote panourgos hōn, hōsper therapeusei autēn kai ananeōsei. Touto gar esti to eirēmenon hypo tou prophētou, hoti « Dōsei pneuma tę̄ eikoni, kai lalēsei hē eikōn tou thēriou. Energēsei gar kai ischysei palin dia ton hypʼ autou orizomenon nomon; kai poiēsei hina hosoi ean mē proskynēsōsi tę̄ eikoni tou thēriou, apoktanthōsin. Hōde hē pistis kai hē hypomonē tōn agiōn phanēsetai; phēsi gar « Kai poiēsei pantas, tous mikrous kai tous megalous, kai tous plousious kai tous ptōchous, kai tous eleutherous kai tous doulous, hina dōsę̄ autois charagma epi tēs cheiros autōn tēs dexias, ē epi to metōpon; hina mē tis dynētai agorasai ē pōlēsai, ei mē ho echōn to charagma, to onoma tou thēriou, ē ton arithmon tou onomatos autou. » Dolios gar ōn kai epairomenos kata tōn doulōn tou Theou, boulomenos ekthlibein kai ekdiōkein autous ek tou kosmou, kai dia to mē didonai autous autǭ doxan, keleusei pantas pantachou pyreia tethēnai, hina mēdeis dynētai tōn agiōn mēte agorasai mēte pōlēsai, ean mē prōton epithysę̄; touto gar esti to charagma, to « epi tēs cheiros tēs dexias » didomenon. To de epi to metōpon eipein, hina pantes hōsin estephanōmenoi, pyrinon kai ou zōēs, alla thanatou stephanon methʼ heautōn peripherontes. Houtō gar etechnasato kata tōn Ioudaiōn kai Antiochos ho Epiphanēs, ho tēs Syrias genomenos basileus, ōn ekgonos Alexandrou tou Makedonos. Kai autos tois tote kairois epartheis tę̄ kardią egrapse psēphisma, « bōmous pro tōn thyrōn tithentas » hapantas epithysein, kai «kissous estephanōmenous pompeuein tǭ Dionysǭ; tous de mē boulomenous hypotassesthai, toutous meta apanchismon kai etasmon basanōn anaireisthai. » Alla kai autos ta antaxia para tou Kyriou kai dikaiokritou kai pantepoptou Theou elabe; genomenos gar skōlēkobrōtos metēllaxe ton bion. Kai tauta men ei tis bouloito leptomerōs enistorēsai, sesēmantai en tois Makkabaïkois.

By the beast coming up out of the earth, then, he means the kingdom of Antichrist that is to be; and by the two horns, him and the false prophet who is with him. By saying "its horns like a lamb's," (he means) that he will make himself like the Son of God and present himself as king. By "it spoke like a dragon," that he is a deceiver and not truthful. And the words "it exercised all the authority of the first beast, and makes the earth and those who dwell on it worship the first beast, whose mortal wound had been healed" signify that, after the law of Augustus, by whom the empire of the Romans was established, he too will command and ordain, ratifying everything by it and gaining greater glory for himself. For this is the fourth beast, whose head was struck and healed again, because it was broken up, or even dishonoured, and dissolved into ten diadems; and he, being cunning, will then, as it were, heal it and renew it. For this is what was said by the prophet: "He will give breath to the image, and the image of the beast will speak." For it will act and be strong again through the law laid down by him; "and he will cause all who will not worship the image of the beast to be killed." Here the faith and the endurance of the saints will be shown. For he says: "And he will make all, small and great, rich and poor, free and slave, to be given a mark on their right hand or on their forehead, so that no one can buy or sell except the one who has the mark, the name of the beast, or the number of its name." For being crafty and exalting himself against the servants of God, wishing to crush them and drive them out of the world, and because they do not give him glory, he will order censers to be set up by all everywhere, so that none of the saints can buy or sell unless he first offers sacrifice; for this is the mark given "on the right hand." And the words "on the forehead" mean that all are to be crowned, carrying with them a crown of fire, not of life but of death. For in this way too Antiochus Epiphanes, who became king of Syria, a descendant of Alexander of Macedon, schemed against the Jews. He too, his heart lifted up in those times, wrote a decree that all should sacrifice, "setting altars before their doors," and "walk in procession to Dionysus wreathed with ivy"; and those who would not submit were to be put to death by strangling and the torture of the rack. But he too received his due from the Lord, the righteous Judge and all-seeing God; for he was eaten by worms and departed this life. If anyone wishes to inquire into these things in detail, they are recorded in the books of the Maccabees.

Rev 13:11 (quotation, high confidence) · Rev 13:12 (quotation, high confidence) · Rev 13:3 (allusion, high confidence) · Rev 13:15 (quotation, high confidence) · Rev 13:16 (quotation, high confidence) · Rev 13:17 (quotation, high confidence) · Rev 13:10 (allusion, medium confidence)

Notes and citation

Summary: The second beast is Antichrist's kingdom, which will revive Roman rule and force sacrifice on all, as Antiochus Epiphanes did.

Rev 13:11–17. Antiochus's decree and death: 1 Macc 1:41–64; 2 Macc 6:7; 9:9. Hippolytus's quotations are free.
The Greek has "dissolved into ten diadems" (εἰς δέκα διαδήματα); some editions read "four". "Censers" renders πυρεῖα, small fire-pans for offering incense.

Notes on the original text

Digital text corrected (OCR; OCR: doubled letter; OCR: joined words): ττὸ δὲ εἰπεῖν → τὸ δὲ εἰπεῖν; καὶαὐτὸς ἐαυτὸν βασιλέα ἐπιδεικνύεὶν· ἐὸ δὲ → καὶ αὐτὸς ἑαυτὸν βασιλέα ἐπιδεικνύειν· τὸ δὲ; τῆν εξουσίαν → τὴν ἐξουσίαν; ποιεῖτὴν → ποιεῖ τὴν; βασῖλεία ωμαίων → βασιλεία Ῥωμαίων; ἀποκτανθῷσιν. Ὅδε → ἀποκτανθῶσιν. Ὧδε; ἀόλιος γὰρ → Δόλιος γὰρ; Θεεῦ → Θεοῦ; ἐυ τοῦκόσμου → ἐκ τοῦ κόσμου; στέφφανον → στέφανον; Ἐπιφφανὴς → Ἐπιφανὴς; καιπἰς → καιροῖς; Μακκαβαῖκοῖς → Μακκαβαϊκοῖς.

Extrabiblical texts: 1 Macc 1:55 (1 Maccabees [in RC, EO canons]; allusion); 2 Macc 6:7 (2 Maccabees [in RC, EO canons]; quotation); 2 Macc 9:9 (2 Maccabees [in RC, EO canons]; allusion)

Topics: Eschatology, Persecution

Cite (SBL): Hippolytus, Antichr. 49 (PG 10:768a–769b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-49). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-49) · Report an error

Chapter 50

50PG 10:769b–772a

Νυνὶ δὲ πρὸς τὸ προκείμενον ἐροῦμεν. Ταῦτα γὰρ καὶ αὐτὸς τεχνάσεται, κατὰ πάντα θλίβειν τοὺς ἀγίους θέλων· λέγει γὰρ ὁ προφήτης καὶ ἀπόστολος· « Ὧδε ὁ νοῦς. Ὁ ἔχων σοφίαν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου· ἀριθμὸς γὰρ ἀνθρώπου ἐστὶ, καὶ ὁ ἀριθμὸς αὐτοῦ ἐστιν χξς. » Περὶ μὲν τοῦ ὀνόματος αὐτοῦ, οὐκ ἐν ἡμῖν τοσοῦτον ἀκριβὲς ἐξειπεῖν, ὡς ἐνενόησε καὶ ἐδιδάχθη περὶ αὐτοῦ ὅ μακάριος Ἰωάννης, ὅσον μόνον ὑπονοῆσαι· ἀναφαίνοντος γὰρ αὐτοῦ δείξει ὁ μακάριος τὸ ζητούμενον. Πλὴν ὅσον νοοῦμεν ἀμφιβάλλοντες λέγομεν. Πολλὰ μὲν εὐρίσκομεν ὀνόματα τούτῳ τῷ ἀριθμῷ ἰσόψηφα περιεχόμενα, οἷον, ὥσπερ εἰπεῖν, τὸ Τειτάν ἐστιν, ἀρχαῖον καὶ ἔνδοξον ὄνομα, ἢ τὸ Εὐάνθας· καὶ γὰρ αὐτὸ τῇ αὐτῇ ψήφῳ ἐμπεριέχεται, καὶ ἕτερα πλείονα εὐρεθῆναι δυνάμενα. Ἀλλʼ ἐπειδὴ προέφθημεν λέγοντες, ὅτι ἐθεραπεύθη ἡ πληγὴ τοῦ θηρίου τοῦ πρώτου, καὶ ποιήσει λαλεῖν τὴν εἰκόνα, τουτέστιν, ἴσχυσε φανερὸν δʼ ἐστὶ πᾶσιν, ὅτι οἱ κρατοῦντες ἔτι νῦν εἰσι Λατῖνοι· εἰς ἐνὸς οὖν ἀνθρώπου ὄνομα μεταγόμενον, γίνεται Λατεῖνος. Ὡστε οὕτε προκηρύσσειν δεῖ ὡς ὄντος τούτου ὀνόματος, οὕτε πάλιν ἀγνοεῖν, ὅτι μὴ ἄλλως δύναται λέγεσθαι· ἔχοντες δὲ τὸ μυστήριον τοῦ Θεοῦ ἐν τῇ καρδίᾳ, μετὰ φόβου φυλάσσειν πιστῶς τὰ ὑπὸ τῶν μακαρίων προφητῶν προειρημένα, ἵνα γινομένων αὐτῶν, προϊδόντες μὴ σφαλλώμεθα. Τῶν γὰρ καιρῶν ἐπιγινομένων, καὶ αὐτὸς περὶ οὗ ταῦτα εἴρηται, φανερωθήσεται.

Nyni de pros to prokeimenon eroumen. Tauta gar kai autos technasetai, kata panta thlibein tous agious thelōn; legei gar ho prophētēs kai apostolos; « Hōde ho nous. Ho echōn sophian psēphisatō ton arithmon tou thēriou; arithmos gar anthrōpou esti, kai ho arithmos autou estin chxs. » Peri men tou onomatos autou, ouk en hēmin tosouton akribes exeipein, hōs enenoēse kai edidachthē peri autou ho makarios Iōannēs, hoson monon hyponoēsai; anaphainontos gar autou deixei ho makarios to zētoumenon. Plēn hoson nooumen amphiballontes legomen. Polla men euriskomen onomata toutǭ tǭ arithmǭ isopsēpha periechomena, hoion, hōsper eipein, to Teitan estin, archaion kai endoxon onoma, ē to Euanthas; kai gar auto tę̄ autę̄ psēphǭ emperiechetai, kai hetera pleiona eurethēnai dynamena. Allʼ epeidē proephthēmen legontes, hoti etherapeuthē hē plēgē tou thēriou tou prōtou, kai poiēsei lalein tēn eikona, toutestin, ischyse phaneron dʼ esti pasin, hoti hoi kratountes eti nyn eisi Latinoi; eis enos oun anthrōpou onoma metagomenon, ginetai Lateinos. Hōste houte prokēryssein dei hōs ontos toutou onomatos, houte palin agnoein, hoti mē allōs dynatai legesthai; echontes de to mystērion tou Theou en tę̄ kardią, meta phobou phylassein pistōs ta hypo tōn makariōn prophētōn proeirēmena, hina ginomenōn autōn, proïdontes mē sphallōmetha. Tōn gar kairōn epiginomenōn, kai autos peri hou tauta eirētai, phanerōthēsetai.

But now let us speak to the matter before us. For he too will devise these things, wishing to afflict the saints in every way. For the prophet and apostle says: "Here is the mind. Let the one who has wisdom calculate the number of the beast; for it is the number of a man, and its number is 666." Concerning his name, it is not in our power to state it as exactly as the blessed John understood and was taught about him, but only to conjecture; for when he appears, the blessed one will show what is sought. Yet as far as we understand it, we speak with hesitation. We find many names whose letters add up to this number, such as, for example, Teitan, an ancient and glorious name, or Euanthas; for it too comes to the same number; and many others can be found. But since we said before that the wound of the first beast was healed, and that he will make the image speak, that is, it became strong, it is plain to all that those who still rule now are the Latins. Transferred, then, into the name of a single man, it becomes Lateinos. So we must neither proclaim it as though this were certainly his name, nor again fail to recognize that he may not be called otherwise; but having the mystery of God in our heart, we must with fear keep faithfully what was foretold by the blessed prophets, so that when these things come to pass we may have foreseen them and not be deceived. For as the times come on, he too of whom these things are said will be revealed.

Rev 13:18 (quotation, high confidence) · Rev 13:3 (allusion, medium confidence) · Rev 13:15 (allusion, medium confidence)

Notes and citation

Summary: Hippolytus cautiously suggests names whose letters make 666, especially Lateinos, without claiming certainty.

Rev 13:18. The Greek letters of ΤΕΙΤΑΝ (Teitan), ΕΥΑΝΘΑΣ (Euanthas), and ΛΑΤΕΙΝΟΣ (Lateinos, "Latin") each add up to 666; all three were proposed already by Irenaeus (Haer. 5.30.3).
The end of this chapter is damaged in the scan ("the mystery of God", "by the blessed prophets", "having foreseen"); the words are restored by logged corrections.

Notes on the original text

Digital text corrected (OCR; OCR: Latin letter; OCR: garbled name (Τειτάν = 666); OCR: garbled words; OCR: joined words; OCR; stray footnote mark): Κυνὶ δὲ → Νυνὶ δὲ; αὐτὸςτεχνάσεται → αὐτὸς τεχνάσεται; « Ὁδe ὁ νοῦς → « Ὧδε ὁ νοῦς; ὁνόματος αὐτοῦ, τὐκ ἐν ἡμῖν → ὀνόματος αὐτοῦ, οὐκ ἐν ἡμῖν; ὡς ἐνενόησε ααὶ → ὡς ἐνενόησε καὶ; ὅσρν μόνον → ὅσον μόνον; ἀμφιβλλοντες → ἀμφιβάλλοντες; τοότῳ τῷ ἀριθμῷ ἰσόψηφα περιεχόμενα (β), οἶον, ὡεπερ → τούτῳ τῷ ἀριθμῷ ἰσόψηφα περιεχόμενα, οἷον, ὥσπερ; τὸ Τλατάν ἐστιν → τὸ Τειτάν ἐστιν; ἐνομα, ἢ τὸ Εὐάνθας → ὄνομα, ἢ τὸ Εὐάνθας; μὴ δλλως → μὴ ἄλλως; τὸμυστἡρ πα α Θεοῦ → τὸ μυστήριον τοῦ Θεοῦ; τὰ ὐ των μακαρ ων προφητῶτ → τὰ ὑπὸ τῶν μακαρίων προφητῶν; προῖδχπτες → προϊδόντες.

Extrabiblical texts: Irenaeus, Irenaeus, Haer. 5.30.3 (Irenaeus, Against Heresies; echo)

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 50 (PG 10:769b–772a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-50). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-50) · Report an error

Chapter 51

51PG 10:772b

Ἀλλʼ ἵνα μὴ μόνοις τοῖς ῥητοῖς τούτοις πείσωμεν τοὺς τὰ τοῦ Θεοῦ λόγια φιλοπονοῦντας, δείξομεν δι ἑτέρων ἀποδείξεων πλειόνων. Λέγει γὰρ Δανιήλ· « Καὶ οὗτοι σωθήσονται ἐκ χειρὸς αὐτοῦ, Ἐδὼμ καὶ Μωὰβ, καὶ ἀρχὴ υἱῶν Ἀμμών. » Ἀμμὼν καὶ Μωὰβ οἱ ἐκ τῶν θυγατέρων τοῦ Λώτ υἱοὶ γεγενημένοι, ἐξ ὧν τὸ γένος ἕως τοῦ νῦν διαμένει. Λέγει γὰρ Ἡσαῖας « Καὶ πετασθήσονται ἐν πλοίοις ἀλλοφύλων, θάλασσαν ἅμα προνομεύοντες, καὶ τοὺς ἀφʼ ἡλίου ἀνατολῶν, καὶ ἐπὶ Μωὰβ πρῶτον τὰς χεῖρας ἐπιβαλοῦσιν οἱ δὲ υἱοὶ Ἀμμὼν πρῶτοι ὑπακούσονται. »

Allʼ hina mē monois tois rhētois toutois peisōmen tous ta tou Theou logia philoponountas, deixomen di heterōn apodeixeōn pleionōn. Legei gar Daniēl; « Kai houtoi sōthēsontai ek cheiros autou, Edōm kai Mōab, kai archē huiōn Ammōn. » Ammōn kai Mōab hoi ek tōn thygaterōn tou Lōt huioi gegenēmenoi, ex hōn to genos heōs tou nyn diamenei. Legei gar Hēsaias « Kai petasthēsontai en ploiois allophylōn, thalassan hama pronomeuontes, kai tous aphʼ hēliou anatolōn, kai epi Mōab prōton tas cheiras epibalousin hoi de huioi Ammōn prōtoi hypakousontai. »

But so that we may not persuade those who love to study the oracles of God by these sayings alone, we will show it by many other proofs. For Daniel says: "And these will be saved from his hand: Edom and Moab and the chief of the sons of Ammon." Ammon and Moab are the sons born of Lot's daughters, whose race survives until now. For Isaiah says: "And they will fly in the ships of foreigners, plundering the sea together, and those from the rising of the sun; and they will lay their hands first on Moab, and the sons of Ammon will be the first to obey."

Dan 11:41 (quotation, high confidence) · Gen 19:36 (allusion, high confidence) · Gen 19:38 (allusion, high confidence) · Isa 11:14 (quotation, high confidence)

Notes and citation

Summary: Edom, Moab, and Ammon, whose descendants still exist, will escape Antichrist, as Daniel and Isaiah foretell.

Dan 11:41; Gen 19:36–38; Isa 11:14 (Septuagint).

Notes on the original text

Digital text corrected (OCR; OCR: garbled words; OCR: joined words): Ἀλλʼ να μὴ → Ἀλλʼ ἵνα μὴ; Θεοῇ λάαα φιλοπονοῦατας → Θεοῦ λόγια φιλοπονοῦντας; Ἐδμ καὶ Μωὰβ, καὶ ἀρχὴυἰῶν → Ἐδὼμ καὶ Μωὰβ, καὶ ἀρχὴ υἱῶν; Ἀμαὼν καὶ Μφὰβ. → Ἀμμὼν καὶ Μωὰβ; ἔωςτοῦ νῦν διαμένει.Λέγει → ἕως τοῦ νῦν διαμένει. Λέγει.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 51 (PG 10:772b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-51). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-51) · Report an error

Chapter 52

52PG 10:772b–772c

Οὕτος οὖν τοῖς τότε καιροῖς ἀναδειχθεὶς ὑπαντεῖ· καὶ κρατήσας ἐν παρατάξει πολέμου τῶν τριῶν κεράτων ἐκ τῶν δέκα, καὶ ἐκριζώσας αὐτὰ, ὅπερ ἐστὶν Αἰγύπτου, καὶ Λιβύων, καὶ Αἰθιόπων, λαβὼν τὰ σκύλα καὶ τὰ λάφυρα, ὑποταγέντων αὐτῷ καὶ τῶν λοιπῶν κεράτων τῶν περιβλαπτομένων, ἄρξει ὑψοῦσθαι τῇ καρδίᾳ, καὶ ἐπαίρεσθαι κατὰ τοῦ Θεοῦ, πάσης τῆς οἰκουμένης κρατῶν· τὸ δὲ ὅρμημα αὐτοῦ πρῶτον ἔσται ἐπὶ Τύρον καὶ Βηρυτὸν, καὶ τὴν πέριξ χώραν. Ταύτας γὰρ πρῶτον τὰς πόλεις ἐκπορθήσας, ταῖς ἐτέραις φόβον ἐγγεννήσει, καθώς φησιν Ἡσαῖας· « Αἰσχύνθητι, Σιδὼν, εἶπεν ἡ θάλασσα· ἡ δὲ ἰσχὺς τῆς θαλάσσης εἶπεν· Οὐκ ὥδινον, οὐδʼ ἔτεκον, οὐδʼ ἐξέθρεψα νεανίσκους, οὐδὲ ὕψωσα παρθένους. Ὁταν δὲ ἀκουστὸν γένηται Αἰγύπτῳ, λήψεται αὐτοὺς ὀδύνη περὶ Τύρου. »

Houtos oun tois tote kairois anadeichtheis hypantei; kai kratēsas en parataxei polemou tōn triōn keratōn ek tōn deka, kai ekrizōsas auta, hoper estin Aigyptou, kai Libyōn, kai Aithiopōn, labōn ta skyla kai ta laphyra, hypotagentōn autǭ kai tōn loipōn keratōn tōn periblaptomenōn, arxei hypsousthai tę̄ kardią, kai epairesthai kata tou Theou, pasēs tēs oikoumenēs kratōn; to de hormēma autou prōton estai epi Tyron kai Bēryton, kai tēn perix chōran. Tautas gar prōton tas poleis ekporthēsas, tais eterais phobon engennēsei, kathōs phēsin Hēsaias; « Aischynthēti, Sidōn, eipen hē thalassa; hē de ischys tēs thalassēs eipen; Ouk hōdinon, oudʼ etekon, oudʼ exethrepsa neaniskous, oude hypsōsa parthenous. Hotan de akouston genētai Aigyptǭ, lēpsetai autous odynē peri Tyrou. »

He, then, having been revealed in those times, will go out to meet them; and having overcome in battle array three of the ten horns and uprooted them, namely Egypt, the Libyans, and the Ethiopians, and having taken their spoils and plunder, and the remaining horns, which are being harmed, having submitted to him, he will begin to be lifted up in heart and to exalt himself against God, as master of the whole world. His first onslaught will be against Tyre and Berytus and the surrounding country. For by sacking these cities first he will strike fear into the others, as Isaiah says: "Be ashamed, Sidon, said the sea; and the strength of the sea said: I have not been in labour, nor given birth, nor reared young men, nor brought up virgins. And when it is heard in Egypt, pain will seize them over Tyre."

Dan 7:8 (allusion, high confidence) · Dan 7:24 (allusion, medium confidence) · Dan 11:43 (allusion, medium confidence) · Isa 23:4 (quotation, high confidence) · Isa 23:5 (quotation, high confidence)

Notes and citation

Summary: Antichrist will conquer Egypt, Libya, and Ethiopia, then exalt himself against God and attack Tyre and Berytus first.

Dan 7:8, 24; 11:42–43; Isa 23:4–5 (Septuagint).

Notes on the original text

Digital text corrected (OCR): -καὶ ἐκριζώσας αὐτὰ. δπερ ἐστὶν Δἰγύπτου → καὶ ἐκριζώσας αὐτὰ, ὅπερ ἐστὶν Αἰγύπτου; Βήρμτον → Βηρυτὸν; Δἰσχύνθητι → Αἰσχύνθητι; ἔεεκον → ἔτεκον.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 52 (PG 10:772b–772c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-52). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-52) · Report an error

Chapter 53

53PG 10:772c–773a

Τούτων οὕτως ἐσομένων, ἀγαπητὲ, καὶ τῶν τριῶν κεράτων ὑπʼ αὐτοῦ ἐκκοπέντων, μετὰ ταῦτα ἄρξεται ὡς Θεὸν ἑαυτὸν ἐπιδεικνύναι, ὡς προεῖπεν Ἰεζεκιήλ· « Ἀνθʼ ὧν ὑψώθη ἡ καρδία σου, καὶ εἶπας, Θεός εἰμι ἐγώ. » Καὶ Ἡσαῖας ὀμοίως· « Σὺ δὲ εἶπας ἐν τῇ καρδίᾳ σου· Εἰς τὸν οὐρανὸν ἀναβήσομαι, ἐπάνω τῶν ἄστρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μου· ἔσομαι ὅμοιος τῷ Υψίστῳ. Νυν δὲ εἰς ἅδην καταβήσῃ, εἰς τὰ θεμέλια τῆς γῆς. » Ὡσαύτως καὶ Ἰεζεκιήλ· « Μὴ λέγων ἐρεῖς τοῖς ἀναιροῦσί σε, Θεός εἰμι ἐγώ; Σὺ δὲ ἄνθρωπος, καὶ οὐ Θεός. »

Toutōn houtōs esomenōn, agapēte, kai tōn triōn keratōn hypʼ autou ekkopentōn, meta tauta arxetai hōs Theon heauton epideiknynai, hōs proeipen Iezekiēl; « Anthʼ hōn hypsōthē hē kardia sou, kai eipas, Theos eimi egō. » Kai Hēsaias omoiōs; « Sy de eipas en tę̄ kardią sou; Eis ton ouranon anabēsomai, epanō tōn astrōn tou ouranou thēsō ton thronon mou; esomai homoios tǭ Ypsistǭ. Nyn de eis hadēn katabēsę̄, eis ta themelia tēs gēs. » Hōsautōs kai Iezekiēl; « Mē legōn ereis tois anairousi se, Theos eimi egō? Sy de anthrōpos, kai ou Theos. »

These things being so to come, beloved, and the three horns having been cut off by him, after this he will begin to show himself as God, as Ezekiel foretold: "Because your heart was lifted up, and you said, I am God." And Isaiah likewise: "But you said in your heart: I will go up to heaven; above the stars of heaven I will set my throne; I will be like the Most High. But now you will go down to Hades, to the foundations of the earth." Likewise Ezekiel too: "Will you really say to those who slay you, I am God? But you are a man, and not God."

Ezek 28:2 (quotation, high confidence) · Isa 14:13 (quotation, high confidence) · Isa 14:14 (quotation, high confidence) · Isa 14:15 (quotation, high confidence) · Ezek 28:9 (quotation, high confidence) · 2 Thess 2:4 (echo, medium confidence)

Notes and citation

Summary: After his conquests Antichrist will proclaim himself God, as Ezekiel and Isaiah foretold.

Ezek 28:2; Isa 14:13–15; Ezek 28:9; compare 2 Thess 2:4.

Notes on the original text

Digital text corrected (OCR; OCR: doubled letter): οὄτως → οὕτως; « ΣΣὺ δὲ εἶπας → « Σὺ δὲ εἶπας; δμοιος → ὅμοιος; Θεός εἰμι ἐγώ; ΣΣὺ δὲ → Θεός εἰμι ἐγώ; Σὺ δὲ.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 53 (PG 10:772c–773a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-53). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-53) · Report an error

Chapter 54

54PG 10:773a–773b

Δεδειγμένων οὖν διὰ τῶν ῥητῶν τούτων τῆς φυλῆς, καὶ τῆς ἀναδείξεως αὐτοῦ, καὶ τῆς ἀναιρέσεως, τοῦ τε ὀνόματος μυστικῶς σεσημασμένου, ἴδωμεν καὶ τὴν πρᾶξιν αὐτοῦ. Αὐτὸς γὰρ προσκαλέσεται πάντα τὸν λαὸν πρὸς ἑαυτὸν ἐκ πάσης χώρας τῆς διασπορᾶς, ἰδιοποιούμενος ὡς τέκνα ἴδια, ἐπαγγελλόμενος ἀποκαταστήσειν τὴν χώραν, καὶ ἀναστήσειν αὐτῶν τὴν βασιλείαν καὶ τὸν λαὸν, ἵνα ὑπʼ αὐτῶν ὡς Θεὸς προσκυνηθῇ, ὡς λέγει ὁ προφήτης· « Συνάξει πᾶσαν τὴν βασιλείαν αὐτοῦ ἀπὸ ἀνατολῶν ἡλίου ἄχρι δυσμῶν· οὖς κεκλήκοι, καὶ οὐς οὐ κεκλήκοι, πορεύσονται μετʼ αὐτοῦ. » Καὶ Ἰερεμίας δὲ εἰς αὐτὸν χρώμενος παραβολῇ, φησὶν οὕτως· « Πέρδιξ ἐφώνησε, συνήγαγεν ἃ οὐκ ἔτεκε, ποιῶν τὸν πλοῦτον αὐτοῦ οὐ μετὰ κρίσεως· ἐν ἡμίσει ἡμερῶν καταλείψουσιν αὐτὸν, καὶ ἔσται ἐπʼ ἐσχάτων ἡμερῶν αὐτοῦ ἄφρων. »

Dedeigmenōn oun dia tōn rhētōn toutōn tēs phylēs, kai tēs anadeixeōs autou, kai tēs anaireseōs, tou te onomatos mystikōs sesēmasmenou, idōmen kai tēn praxin autou. Autos gar proskalesetai panta ton laon pros heauton ek pasēs chōras tēs diasporas, idiopoioumenos hōs tekna idia, epangellomenos apokatastēsein tēn chōran, kai anastēsein autōn tēn basileian kai ton laon, hina hypʼ autōn hōs Theos proskynēthę̄, hōs legei ho prophētēs; « Synaxei pasan tēn basileian autou apo anatolōn hēliou achri dysmōn; ous keklēkoi, kai ous ou keklēkoi, poreusontai metʼ autou. » Kai Ieremias de eis auton chrōmenos parabolę̄, phēsin houtōs; « Perdix ephōnēse, synēgagen ha ouk eteke, poiōn ton plouton autou ou meta kriseōs; en hēmisei hēmerōn kataleipsousin auton, kai estai epʼ eschatōn hēmerōn autou aphrōn. »

Since, then, his tribe, his manifestation, and his destruction have been shown through these sayings, and his name has been indicated in a hidden way, let us see also his conduct. For he will summon to himself the whole people from every land of the dispersion, making them his own as though they were his own children, promising to restore their land and to raise up again their kingdom and nation, so that he may be worshipped by them as God, as the prophet says: "He will gather his whole kingdom 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." And Jeremiah too, using a parable about him, speaks thus: "The partridge cried out; it gathered what it did not hatch, making its wealth without judgment; in the middle of its days they will leave it, and at the end of its days it will be a fool."

Jer 17:11 (quotation, high confidence)

Notes and citation

Summary: Antichrist will gather the Jewish people from the dispersion, promising to restore their kingdom, like Jeremiah's partridge.

The first quotation is the unidentified prophecy cited in ch. 15; the second is Jer 17:11 (Septuagint).

Notes on the original text

Digital text corrected (OCR: joined words): ῥητῶντούτων → ῥητῶν τούτων; τὴνβασιλείαν → τὴν βασιλείαν; ἔτεκε,ποιῶν τὸν πλοῦτοναὐτοῦ → ἔτεκε, ποιῶν τὸν πλοῦτον αὐτοῦ.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 54 (PG 10:773a–773b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-54). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-54) · Report an error

Chapter 55

55PG 10:773b–776a

Οὐ βλάψει οὖν διὰ τὸ προκείμενον, καὶ τὴν τέχνην τοῦ ζώου διηγήσασθαι, καὶ ὅτι οὐ μάτην ἀπεφήνατο ὁ προφήτης τὸ ῥητὸν, τῇ τοῦ ζώου παραβολῇ χρώμενος· τοῦ γὰρ πέρδικος κενοδόξου ζώου ὑπάρχοντος, ἐπὰν πλησίον ἴδῃ ἑτέρου πέρδικος καλιὰν ἔχουσαν νεοσσοὺς, ἀποπτάντος τοῦ πατρὸς αὐτῶν εἰς τὴν νομὴν, μιμούμενος τὴν τοῦ ἀλλοτρίου φωνὴν προσκαλεῖται πρὸς ἐαυτὸν τοὺς νεοσσούς· οἱ δὲ νομίσαντες τὸν ἴδιον πατέρα αὐτῶν ὑπάρχειν, προστρέχουσιν αὐτῷ. Ὁ δὲ γαυριᾷ ἐν τοῖς ἀλλοτρίοις τέκνοις, ὡς ἐν ἰδίοις· ἐπανελθόντος δὲ τοῦ ἀληθινοῦ πατρὸς, καὶ βοήσαντος τῇ ἰδίᾳ φωνῇ, ἐπιγνόντες οἱ νεοσσοὶ, καταλείψαντες τὸν πλάνον πορεύονται ἐπὶ τὸν ἀληθινὸν πατέρα. Τῷ αὐτῷ ὁμοίως μετεχρήσατο ὁ προφήτης τρόπῳ περὶ τοῦ Ἀντιχρίστου· ὡς προσκαλέσεται πρὸς ἑαυτὸν τὴν ἀνθρωπότητα, ἀλλότρια ἰδιοποιεῖσθαι βουλόμενος, λύτρωσιν πᾶσιν ἐπαγγελλόμενος, ἐαυτὸν σῶσαι μὴ δυνάμενος.

Ou blapsei oun dia to prokeimenon, kai tēn technēn tou zōou diēgēsasthai, kai hoti ou matēn apephēnato ho prophētēs to rhēton, tę̄ tou zōou parabolę̄ chrōmenos; tou gar perdikos kenodoxou zōou hyparchontos, epan plēsion idę̄ heterou perdikos kalian echousan neossous, apoptantos tou patros autōn eis tēn nomēn, mimoumenos tēn tou allotriou phōnēn proskaleitai pros eauton tous neossous; hoi de nomisantes ton idion patera autōn hyparchein, prostrechousin autǭ. Ho de gaurią en tois allotriois teknois, hōs en idiois; epanelthontos de tou alēthinou patros, kai boēsantos tę̄ idią phōnę̄, epignontes hoi neossoi, kataleipsantes ton planon poreuontai epi ton alēthinon patera. Tǭ autǭ homoiōs metechrēsato ho prophētēs tropǭ peri tou Antichristou; hōs proskalesetai pros heauton tēn anthrōpotēta, allotria idiopoieisthai boulomenos, lytrōsin pasin epangellomenos, eauton sōsai mē dynamenos.

It will do no harm, then, to the matter in hand to describe the trick of the creature as well, and to show that the prophet did not utter the saying without purpose when he used the parable of the creature. For the partridge is a vainglorious creature: when it sees near by the nest of another partridge with young in it, while their father has flown off to feed, it imitates the other's call and summons the young to itself; and they, thinking it to be their own father, run to it. And it prides itself on the young of another as if they were its own. But when the true father returns and cries out with its own voice, the young recognize it, leave the deceiver, and go to their true father. In the same way the prophet applied this to Antichrist: that he will summon humanity to himself, wishing to make his own what belongs to another, promising redemption to all, though unable to save himself.

Jer 17:11 (allusion, high confidence)

Notes and citation

Summary: Like the partridge that lures another bird's young, Antichrist will lure humanity, promising a redemption he cannot give.

A few words of the scan (a repeated phrase and a note from Migne's margin) had leaked into the text and are removed.

Notes on the original text

Digital text corrected (OCR; OCR: joined words; leaked marginal words and repeated phrase): ζώουδιηγήσασθαι, καὶὅτιοὐ → ζώου διηγήσασθαι, καὶ ὅτι οὐ; πλησίον δῃ → πλησίον ἴδῃ; ἀποπττάντος → ἀποπτάντος; οἱ δὲ νομίσαντες τέχνην τοῦ ζώου, et mox, καταλείψαντες τὸν πλάνον. τὸν ἴδιον → οἱ δὲ νομίσαντες τὸν ἴδιον; τέκνηις → τέκνοις; φωνῇ,ἐπιγνόντες → φωνῇ, ἐπιγνόντες.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 55 (PG 10:773b–776a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/31/#p-55). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-55) · Report an error