Sophia Scriptura

Treatise on Christ and Antichrist 56–67

Hippolytus of Rome · Treatise on Christ and Antichrist · ca. 200–215 · Rome · 12 passages

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

Chapter 56

56PG 10:776a–776b

Οὗτος οὖν ἐπισυνάξας πρὸς ἐαυτὸν τὸν πάντοτε ἀπειθῆ λαὸν γεγενημένον, ἔρχεται παρακαλούμενος ὑπʼ αὐτῶν διώκειν τοὺς ἀγίους, ἐχθροὺς καὶ ἀντεδίκους αὐτῶν ὑπάρχοντας, καθώς φησιν ὁ ἀπόστολος καὶ εὐαγγελιστής· « Κριτὴς ἦν ἐν πόλει τὸν Θεὸν μὴ φοβούμενος, καὶ ἄνθρωπον μὴ ἐντρεπόμενος. Χήρα δέ τις ἦν ἐν τῇ πόλει ἐκείνῃ, ἢ παρεκάλει αὐτὸν, λέγουσα· Ἐκδίκησόν με ἀπὸ τοῦ ἀντιδίκου μου. Ὁ δὲ οὐκ ἤθελεν ἐπὶ χρόνον· ὕστερον μέντοι εἶπεν ἐν ἑαυτῷ λέγων· Εἰ καὶ τὸν Θεὸν οὐ φοβοῦμαι, οὐδὲ ἄνθρωπον ἐντρέπομαι, ἀλλά γε διὰ τὸ παρενοχλεῖν με τὴν χήραν ταύτην, ἐκδικήσω αὐτήν. »

Houtos oun episynaxas pros eauton ton pantote apeithē laon gegenēmenon, erchetai parakaloumenos hypʼ autōn diōkein tous agious, echthrous kai antedikous autōn hyparchontas, kathōs phēsin ho apostolos kai euangelistēs; « Kritēs ēn en polei ton Theon mē phoboumenos, kai anthrōpon mē entrepomenos. Chēra de tis ēn en tę̄ polei ekeinę̄, ē parekalei auton, legousa; Ekdikēson me apo tou antidikou mou. Ho de ouk ēthelen epi chronon; hysteron mentoi eipen en heautǭ legōn; Ei kai ton Theon ou phoboumai, oude anthrōpon entrepomai, alla ge dia to parenochlein me tēn chēran tautēn, ekdikēsō autēn. »

He, then, having gathered to himself the people that has always been disobedient, comes at their urging to persecute the saints, who are their enemies and adversaries, as the apostle and evangelist says: "There was a judge in a city who did not fear God and had no regard for man. And there was a widow in that city who kept appealing to him, saying: Give me justice against my adversary. And for a time he would not; but afterwards he said to himself: Though I do not fear God nor regard man, yet because this widow troubles me, I will give her justice."

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

Notes and citation

Summary: Antichrist, called on by those who reject the saints, will persecute them; the parable of the unjust judge is quoted.

  • Luke 18:2–5. "The apostle and evangelist": Hippolytus probably means Luke. The application to the Jewish people is the author's own polemical reading.

Notes on the original text

  • Digital text corrected (OCR: stray mark): . Οὕτος οὖν → Οὗτος οὖν.

Topics: Eschatology, Persecution

Cite (SBL): Hippolytus, Antichr. 56 (PG 10:776a–776b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/56/#p-56). (abbreviation not yet checked)

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

Chapter 57

57PG 10:776b–776d

Κριτὴν μὲν οὖν ἀδικίας, τὸν μήτε τὸν Θεὸν φοβούμενον, μήτε ἄνθρωπον ἐντρεπόμενον, ἀδιστάκτως τὸν Ἀντίχριστον λέγει, ὡς υἰὸν ὄντα τοῦ διαβόλου, καὶ σκεῦος τοῦ Σατανᾶ· ἄρξεται γὰρ βασιλεύσας κατὰ τοῦ Θεοῦ ἐπαίρεσθαι, μήτε ἀληθῶς τὸν Θεὸν φοβούμενος, μήτε τὸν Υἱὸν τοῦ Θεοῦ κριτὴν πάντων ὄντα ἐντρεπόμενος. Χήραν δὲ λέγων εἶναι ἐν τῇ πόλει, αὐτὴν τὴν Ἰερουσαλὴμ σημαίνει, ἤτις ὄντως ἐστὶ χήρα, κατάλειφθεῖσα ὑπὸ τοῦ τελείου καὶ ἐπουρανίου Θεοῦ νυμφίου· ἤτις τοῦτον ἀντίδικον ἑαυτῆς, καὶ οὐ Σωτῆρα ἀποκαλοῦσα, μὴ ἐπιγνοῦσα τὸ εἰρημένον ὑπὸ Ἰερεμίου τοῦ προφήτου· « Ἀνθʼ ὧν ἠπείσθησαν τῇ ἀληθείᾳ, τότε λαλήσει τῷ λαῷ τούτῳ καὶ τῇ Ἰερουσαλὴμ πνεῦμα πλανήσεως. » Καὶ Ἡσαῖας δὲ ὀμοίως· « Διὰ τὸ μὴ βουληθῆναι τὸν λαὸν τὸ ὕδωρ τοῦ Σιλοὰμ, τὸ πορευόμενον ἡσυχῆ πιεῖν, ἀλλὰ (βούλεσθαι ἔχειν τὸν Ῥασὶν καὶ τὸν υἱὸν Ῥομελίου βασιλέα ἐφʼ ὑμῶν· διὰ τοῦτο ἰδοὺ Κύριος ἀνάγει ἐφʼ ὑμᾶς τὸ ὕδωρ τοῦ ποταμοῦ, τὸ ἰσχυρὸν καὶ τὸ πολὺ, τὸν) βασιλέα τῶν Ἀσσυρίων. » Βασιλέα ἐν συμβόλῳ τὸν Ἀντίχριστον λέγει, καθὼς καὶ ἔτερος προφήτης φησί· « Καὶ ἔσται αὕτη ἡ παρʼ ἐμοῦ εἰρήνη, ὅταν ὁ Ἀσσύριος ἐπέλθῃ ἐπὶ τὴν γῆν ὑμῶν, καὶ ἐπιβῇ ἐπὶ τὰ ὄρη ὑμῶν.»

Kritēn men oun adikias, ton mēte ton Theon phoboumenon, mēte anthrōpon entrepomenon, adistaktōs ton Antichriston legei, hōs uion onta tou diabolou, kai skeuos tou Satana; arxetai gar basileusas kata tou Theou epairesthai, mēte alēthōs ton Theon phoboumenos, mēte ton Huion tou Theou kritēn pantōn onta entrepomenos. Chēran de legōn einai en tę̄ polei, autēn tēn Ierousalēm sēmainei, ētis ontōs esti chēra, kataleiphtheisa hypo tou teleiou kai epouraniou Theou nymphiou; ētis touton antidikon heautēs, kai ou Sōtēra apokalousa, mē epignousa to eirēmenon hypo Ieremiou tou prophētou; « Anthʼ hōn ēpeisthēsan tę̄ alētheią, tote lalēsei tǭ laǭ toutǭ kai tę̄ Ierousalēm pneuma planēseōs. » Kai Hēsaias de omoiōs; « Dia to mē boulēthēnai ton laon to hydōr tou Siloam, to poreuomenon hēsychē piein, alla (boulesthai echein ton Rhasin kai ton huion Rhomeliou basilea ephʼ hymōn; dia touto idou Kyrios anagei ephʼ hymas to hydōr tou potamou, to ischyron kai to poly, ton) basilea tōn Assyriōn. » Basilea en symbolǭ ton Antichriston legei, kathōs kai eteros prophētēs phēsi; « Kai estai hautē hē parʼ emou eirēnē, hotan ho Assyrios epelthę̄ epi tēn gēn hymōn, kai epibę̄ epi ta orē hymōn.»

By the judge of unrighteousness, who neither fears God nor regards man, he means without doubt Antichrist, as being a son of the devil and a vessel of Satan; for when he has become king he will begin to exalt himself against God, neither truly fearing God nor regarding the Son of God, who is Judge of all. And by saying there was a widow in the city he signifies Jerusalem itself, which is truly a widow, left by her perfect and heavenly Bridegroom, God; she calls him her adversary and not her Saviour, not recognizing what was said by the prophet Jeremiah: "Because they disobeyed the truth, then a spirit of error will speak to this people and to Jerusalem." And Isaiah likewise: "Because the people would not drink the water of Siloam that flows gently, but (wished to have Rezin and the son of Remaliah as king over you, therefore, behold, the Lord brings up against you the water of the river, strong and abundant, the) king of the Assyrians." By the king he means Antichrist figuratively, as another prophet also says: "And this will be the peace from me, when the Assyrian comes upon your land and treads upon your mountains."

Luke 18:2 (allusion, high confidence) · Jer 4:11 (allusion, low confidence) · Isa 8:6 (quotation, high confidence) · Isa 8:7 (quotation, high confidence) · Mic 5:5 (5:4 LXX) (quotation, high confidence)

Notes and citation

Summary: The unjust judge is Antichrist and the widow is Jerusalem, which rejected her true Bridegroom and Saviour.

  • The words given as Jeremiah's are not an exact quotation; compare Jer 4:11 (Septuagint, "a spirit of error"). Isa 8:6–7 (the words in round brackets are supplied in Migne); Mic 5:5 (LXX 5:4).
  • The reading of the widow as Jerusalem is the author's own polemical interpretation.

Notes on the original text

  • Digital text corrected (OCR; OCR: joined words): κα σκεῦος → καὶ σκεῦος; κατ-τοῦ Θεοῦ → κατὰ τοῦ Θεοῦ; Τἱὸν τοῦ Θεοῦ → Υἱὸν τοῦ Θεοῦ; τὸ ὕδωε → τὸ ὕδωρ; τὸν ασὶν → τὸν Ῥασὶν; τὴνγῆν ὑμῶν. → τὴν γῆν ὑμῶν,.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 57 (PG 10:776b–776d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/56/#p-57). (abbreviation not yet checked)

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

Chapter 58

58PG 10:776d–777b

Καὶ Μωϋσῆς δὲ ὁμοίως, προγινώσκων ὅτι μελλήσει ὁ λαὸς ἀπωθεῖσθαι καὶ ἀποβάλλεσθαι τὸν ἀληθῆ τοῦ κόσμου Σωτῆρα, συναίρεσθαι δὲ τῇ πλάνῃ, ἐπίγειον βασιλέα αἰρούμενος, τὸν δὲ ἐπουράνιον ἀθετεῖν, φησίν· « Οὐκ ἰδοὺ ταῦτα συνῆκται παρʼ ἐμοῦ, καὶ ἐσφράγισται ἐν τοῖς θησαυροῖς μου; ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω, καὶ ἐν καιρῷ, ὅταν σφαλῇ ὁ ποῦς αὐτῶν. » Ἐσφάλησαν οὖν κατὰ πάντα, ἐν μηδενὶ σύμφωνοι τῇ ἀληθείᾳ εὐρισκόμενοι· μήτε κατὰ τὸν νόμον, διὰ τὸ παραβάτας αὐτοὺς γενέσθαι μήτε κατὰ τοὺς προφήτας, διὰ τὸ καὶ αὐτοὺς τοὺς προφήτας ἀνῃρηκέναι· μήτε κατὰ τὴν τῶν εὐαγγελίων φωνὴν, διὰ τὸ καὶ αὐτὸν τὸν Σωτῆρα σταυρωθῆναι· μήτε τοῖς ἀποστόλοις πειθόμενοι, διὰ τὸ καὶ αὐτοὺς ἐκδιωχθῆναι· πάντοτε ἐπίβουλοι καὶ προδόται τῆς ἀληθείας γενόμενοι, μισόθεοι καὶ μὴ φιλόθεοι εὐρισκόμενοι, καὶ οἱ τότε λαβόμενοι καιρόν· ἐκδικίαν γὰρ παρὰ ἀνθρώπου θνητοῦ τυχεῖν εὕχονται κατὰ τῶν δούλων τοῦ Θεοῦ ἐγειρόμενοι. Ὁς φυσιωθεὶς ὑπʼ αὐτῶν ἄρχεται βίβλους κατὰ τῶν ἀγίων ἐκπέμπειν τοὺς πάντας πανταχοῦ ἀναιρεῖσθαι, τοὺς μὴ θέλοντας αὐτὸν σεβάζειν καὶ προσκυνεῖν ὡς Θεὸν, καθώς φησιν Ἡσαῖας· « Οὐαὶ γῆς πλοίων πτέρυγες, ἐπέκεινα ποταμῶν Αἰθιοπίας· ὁ ἀποστέλλων ἐν θαλάσσῃ ὅμηρα, καὶ ἐπιστολὰς βιβλίνας (ἐπάνω τοῦ ὕδατος· πορεύσονται γὰρ ἄγγελοι κοῦφοι) πρὸς ἔθνος μετέωρον, καὶ ξένον λαὸν καὶ χαλεπὸν εἰς αὐτοὺς, ἔθνος ἀνέλπιστον καὶ καταπεπατημένον.

Kai Mōÿsēs de homoiōs, proginōskōn hoti mellēsei ho laos apōtheisthai kai apoballesthai ton alēthē tou kosmou Sōtēra, synairesthai de tę̄ planę̄, epigeion basilea airoumenos, ton de epouranion athetein, phēsin; « Ouk idou tauta synēktai parʼ emou, kai esphragistai en tois thēsaurois mou? en hēmerą ekdikēseōs antapodōsō, kai en kairǭ, hotan sphalę̄ ho pous autōn. » Esphalēsan oun kata panta, en mēdeni symphōnoi tę̄ alētheią euriskomenoi; mēte kata ton nomon, dia to parabatas autous genesthai mēte kata tous prophētas, dia to kai autous tous prophētas anę̄rēkenai; mēte kata tēn tōn euangeliōn phōnēn, dia to kai auton ton Sōtēra staurōthēnai; mēte tois apostolois peithomenoi, dia to kai autous ekdiōchthēnai; pantote epibouloi kai prodotai tēs alētheias genomenoi, misotheoi kai mē philotheoi euriskomenoi, kai hoi tote labomenoi kairon; ekdikian gar para anthrōpou thnētou tychein heuchontai kata tōn doulōn tou Theou egeiromenoi. Hos physiōtheis hypʼ autōn archetai biblous kata tōn agiōn ekpempein tous pantas pantachou anaireisthai, tous mē thelontas auton sebazein kai proskynein hōs Theon, kathōs phēsin Hēsaias; « Ouai gēs ploiōn pteryges, epekeina potamōn Aithiopias; ho apostellōn en thalassę̄ homēra, kai epistolas biblinas (epanō tou hydatos; poreusontai gar angeloi kouphoi) pros ethnos meteōron, kai xenon laon kai chalepon eis autous, ethnos anelpiston kai katapepatēmenon.

And Moses likewise, knowing beforehand that the people would thrust away and reject the true Saviour of the world, and side with error, choosing an earthly king and setting aside the heavenly one, says: "Is not all this gathered with me and sealed in my treasuries? In the day of vengeance I will repay, and in the time when their foot slips." They slipped, then, in everything, being found in agreement with the truth in nothing: not according to the law, because they became transgressors; not according to the prophets, because they killed even the prophets themselves; not according to the voice of the Gospels, because they crucified the Saviour himself; nor obeying the apostles, because they persecuted them too. Having always been plotters against and betrayers of the truth, they were found haters of God and not lovers of God; and they will then seize their opportunity, for, rising up against the servants of God, they pray to obtain vengeance from a mortal man. And he, puffed up by them, begins to send out decrees against the saints that all of them everywhere be put to death who will not revere and worship him as God, as Isaiah says: "Woe to the land, the wings of ships, beyond the rivers of Ethiopia, who sends hostages by sea and letters of papyrus (over the water, for swift messengers will go) to a nation high and lifted up, and a people foreign and harsh toward them, a nation without hope and trodden down."

Deut 32:34 (quotation, high confidence) · Deut 32:35 (quotation, high confidence) · Isa 18:1 (quotation, high confidence) · Isa 18:2 (quotation, high confidence) · Matt 23:37 (echo, medium confidence)

Notes and citation

Summary: As Moses foresaw, the people who rejected Christ will seek vengeance on the saints through Antichrist, who will decree their death.

  • Deut 32:34–35; Isa 18:1–2 (Septuagint; the words in round brackets are supplied in Migne, and a stray footnote number is removed).
  • This chapter is the author's polemic against the Jewish people; it is translated as written.

Notes on the original text

  • Digital text corrected (OCR; stray footnote number): Μωὐσῆς → Μωϋσῆς; φη σέν· « Οὐκ δοὺ → φησίν· « Οὐκ ἰδοὺ; ἐκδικήεεως → ἐκδικήσεως; Αίθιοπίας·ὁ → Αἰθιοπίας· ὁ; μετέωρον 19), → μετέωρον,.

Topics: Eschatology, Persecution

Cite (SBL): Hippolytus, Antichr. 58 (PG 10:776d–777b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/56/#p-58). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-58) · 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 59

59PG 10:777b–780a

Ἀλλʼ ἡμεῖς οἴτινες ἐλπίζοντες εἰς τὸν Υἰὸν τοῦ Θεοῦ, διωκόμεθά καταπατούμενοι ὑπʼ αὐτῶν τῶν ἀπίστων. Πλοίων γὰρ πτέρυγές εἰσιν αἱ Ἐκκλησίαι· θάλασσα δέ ἐστιν ὁ κόσμος, ἐν ῷ ἡ Ἐκκλησία, ὡς ναῦς ἐν πελάγει χειμάζεται μὲν, ἀλλʼ οὐκ ἀπόλλυται· ἔχει γὰρ μεθʼ ἐαυτῆς τὸν ἔμπειρον κυβερνήτην Χριστόν· φέρει δὲ ἐν μέσῳ καὶ τὸ τρόπαιον, τὸ κατὰ τοῦ θανάτου, ὡς τὸν σταυρὸν τοῦ Κυρίου μεθʼ ἐαυτῆς βαστάζουσα. Ἐστι γὰρ αὐτῆς μὲν πρώρα, ἡ Ἀνατολή· πρύμνα δὲ, ἡ Δύσις· τὸ δὲ κύτος, Μεσημβρῖα· οἴακες δὲ, αἱ δύο Διαθῆκαι· σχοινία δὲ περιτεταμένα, ἡ ἀγάπη τοῦ Χριστοῦ σφίγγουσα τὴν Ἐκκλησίαν· λίνον δὲ ὃ φέρει μεθʼ ἑαυτῆς, τὸ λουτρὸν τῆς παλιγγενεσίας ἀνανεούσης τοὺς πιστεύοντας, ὅθεν δὴ ταῦτα λαμπρά· πάρεστιν ὡς … πνεῦμα, τὸ ἀπʼ οὐρανῶν, διʼ οὗ σφραγίζονται οἱ πιστεύοντες τῷ Θεῷ· παρέπονται δὲ αὐτῇ καὶ ἄγκυραι σιδηραῖ, αὐτοῦ τοῦ Χριστοῦ αἴ ἅγιαι ἐντολαὶ, δυναταὶ οὕσαι ὡς σίδηρος. Ἐχει δὲ καὶ ναύτας δεξιοὺς καὶ εὐωνύμους, ὡς ἀγίους ἀγγέλους παρέδρους διʼ ὦν ἀεὶ κρατεῖται καὶ φρουρεῖται ἡ Ἐκκλησία· κλίμαξ ἐν αὐτῇ εἰς ὕψος ἀνάγουσα ἐπὶ τὸ κέρας, εἰκὼν σημείου πάθους Χριστοῦ, ἔλκουσα τοὺς πιστοὺς εἰς ἀνάβασιν οὐρανῶν· ψηφαροὶ δὲ ἐπὶ τὸ κέρας ἐφʼ ὑψηλοῦ αἰνούμενοι, τάξις προφητῶν, μαρτύρων τε καὶ ἀποστόλων, εἰς βασιλείαν Χριστοῦ ἀναπαυομένων.

Allʼ hēmeis oitines elpizontes eis ton Uion tou Theou, diōkometha katapatoumenoi hypʼ autōn tōn apistōn. Ploiōn gar pteryges eisin hai Ekklēsiai; thalassa de estin ho kosmos, en ǭ hē Ekklēsia, hōs naus en pelagei cheimazetai men, allʼ ouk apollytai; echei gar methʼ eautēs ton empeiron kybernētēn Christon; pherei de en mesǭ kai to tropaion, to kata tou thanatou, hōs ton stauron tou Kyriou methʼ eautēs bastazousa. Esti gar autēs men prōra, hē Anatolē; prymna de, hē Dysis; to de kytos, Mesēmbria; oiakes de, hai dyo Diathēkai; schoinia de peritetamena, hē agapē tou Christou sphingousa tēn Ekklēsian; linon de ho pherei methʼ heautēs, to loutron tēs palingenesias ananeousēs tous pisteuontas, hothen dē tauta lampra; parestin hōs … pneuma, to apʼ ouranōn, diʼ hou sphragizontai hoi pisteuontes tǭ Theǭ; parepontai de autę̄ kai ankyrai sidērai, autou tou Christou ai hagiai entolai, dynatai housai hōs sidēros. Echei de kai nautas dexious kai euōnymous, hōs agious angelous paredrous diʼ ōn aei krateitai kai phroureitai hē Ekklēsia; klimax en autę̄ eis hypsos anagousa epi to keras, eikōn sēmeiou pathous Christou, elkousa tous pistous eis anabasin ouranōn; psēpharoi de epi to keras ephʼ hypsēlou ainoumenoi, taxis prophētōn, martyrōn te kai apostolōn, eis basileian Christou anapauomenōn.

But we who hope in the Son of God are persecuted and trodden down by these unbelievers. For the wings of the ships are the churches; and the sea is the world, in which the Church, like a ship on the open sea, is tossed by storms but does not perish; for she has with her the skilled pilot, Christ. And she carries in her midst the trophy over death, bearing with her the cross of the Lord. Her prow is the East, her stern the West, her hold the South; her tillers are the two Testaments; the ropes stretched around her are the love of Christ, binding the Church tight; the linen she carries with her is the washing of regeneration, which renews the believers, whence these things are bright. As … the Spirit from heaven is present, by whom those who believe in God are sealed. Iron anchors also accompany her, the holy commandments of Christ himself, strong as iron. She has sailors on the right and on the left, like holy angels sitting beside her, by whom the Church is always governed and guarded. A ladder in her, leading up on high to the yard-arm, is an image of the sign of Christ's passion, drawing the faithful to the ascent into heaven; and the topsails aloft on the yard are the rank of prophets, martyrs, and apostles who rest in the kingdom of Christ.

Titus 3:5 (allusion, high confidence) · Eph 1:13 (echo, medium confidence) · Isa 18:1 (allusion, medium confidence)

Notes and citation

Summary: The Church is a ship tossed on the sea of the world but not sunk, with Christ as pilot and the cross as its mast.

  • "Washing of regeneration": Titus 3:5. The scan of this chapter is badly disordered: a line of Rev 12:15–17 belonging to the next chapter and a note of Migne on Greek ship terms had been interleaved with the text; they are removed (the Revelation words are restored in ch. 60), and one word in the comparison of the Spirit (probably "wind") cannot be read and is shown as "…".

Notes on the original text

  • Digital text corrected (OCR; OCR: doubled letter; scan lines interleaved: a leaked footnote and a displaced line of ch. 60 removed, the text's own lines put back in order; one word lost): Πἶοῖων → Πλοίων; κκυβερνήτην → κυβερνήτην; τοῦ βανάτου → τοῦ θανάτου; δύρ Διαθῆκαι → δύο Διαθῆκαι; τὴν ,Εκκλησίαν· λίνον δὲ δ φέρει → τὴν Ἐκκλησίαν· λίνον δὲ ὃ φέρει; τοὺς πινεὼς, κύτος καὶ γάστρια καὶ ἀμφιμήτριον ὀνομάἐκ τοῦ στόματος αὐτοῦ. Καὶ ὡργίσθη ὁ δράκων ἐπὶ ἀγίων τοῦ σπέρματος αὐτῆς, τῶν τηρούντων τὰς στεύοντας, ὅθεν δὴ ταῦτα λαμπρά· πάρεστιν ὡς οὐρανῶν, διʼ οὗ σφραγίζονται οἰ πνεῦμα, τὸ ἀππʼ πιστεύοντες → τοὺς πιστεύοντας, ὅθεν δὴ ταῦτα λαμπρά· πάρεστιν ὡς … πνεῦμα, τὸ ἀπʼ οὐρανῶν, διʼ οὗ σφραγίζονται οἱ πιστεύοντες; ἄγκυόαι σιδηραῖ, αὐτδῦ → ἄγκυραι σιδηραῖ, αὐτοῦ.

Topics: Baptism

Cite (SBL): Hippolytus, Antichr. 59 (PG 10:777b–780a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/56/#p-59). (abbreviation not yet checked)

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

Chapter 60

60PG 10:780a–780c

Περὶ μὲν οὖν τῆς θλίψεως τοῦ διωγμοῦ, τῆς ἐσομένης ἐπὶ τὴν Ἐκκλησίαν ὑπὸ τοῦ ἀντικειμένου, καὶ Ἰωάννης φησί· « Καὶ εἶδον σημεῖον μέγα καὶ θαυμαστὸν, γυναῖκα περιβεβλημένην τὸν ἤλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δεκαδύο· καὶ ἐν γαστρὶ ἔχουσα κράζει δίνουσα καὶ βασανιζομένη τεκεῖν. Καὶ ὁ δράκων ἕστηκεν ἐνώπιον τῆς γυναικὸς, τῆς μελλούσης τίκτειν, ἵνα ὅταν τέκῃ, τὸ τέκνον αὐτῆς καταφάγῃ. Καὶ ἔτεκεν υἰὸν ἄῤῥενα, ὅς μέλλει ποιμαίνειν πάντα τὰ ἔθνη, καὶ ἡρπάγη τὸ τέκνον αὐτῆς πρὸς τὸν Θεὸν καὶ εἰς τὸν θρόνον αὐτοῦ· καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει τὸν τόπον ἐκεῖ ἡτοιμασμένον ἀπὸ τοῦ Θεοῦ, ἵνα ἐκεῖ τρέφωσιν αὐτὴν ἡμέρας χιλίας διακοσίας ἐξήκοντα. Καὶ τότε ἰδὼν ὁ δράκων ἐδίωξε τὴν γυναῖκα, ἤτις ἔτεκε τὸν ἄῤῥενα· καὶ ἐδόθησαν τῇ γυναικὶ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, ἴνα πέτηται εἰς τὴν ἔρημον, ὅπου τρέφεται ἐκεῖ καιρὸν καὶ καιροὺς καὶ ἦμισυ καιροῦ ἀπὸ προσώπου τοῦ ὄφεως. Καὶ ἔβαλεν ὁ ὄφις (ὀπίσω τῆς γυναικὸς ἐκ τοῦ στόματος αὐτοῦ ὕδωρ ὡς ποταμόν· ἵνα ταύτην ποταμοφόρητον ποιήση· καὶ ἐβοήθησεν ἡ γῆ τῇ γυναικὶ, καὶ ἤνοιξεν τὸ στόμα αὐτῆς, καὶ κατέπιε τὸν ποταμὸν, ὅν ἔβαλεν ὁ ὄφις) ἐκ τοῦ στόματος αὐτοῦ. Καὶ ὠργίσθη ὁ δράκων ἐπὶ τῇ γυναικὶ, καὶ ἀπῆλθε ποιῆσαι πόλεμον μετὰ τῶν ἁγίων τοῦ σπέρματος αὐτῆς, τῶν τηρούντων τὰς ἐντολὰς τοῦ Θεοῦ, καὶ ἐχόντων τὴν μαρτυρίαν Ἰησοῦ. »

Peri men oun tēs thlipseōs tou diōgmou, tēs esomenēs epi tēn Ekklēsian hypo tou antikeimenou, kai Iōannēs phēsi; « Kai eidon sēmeion mega kai thaumaston, gynaika peribeblēmenēn ton ēlion, kai hē selēnē hypokatō tōn podōn autēs, kai epi tēs kephalēs autēs stephanos asterōn dekadyo; kai en gastri echousa krazei dinousa kai basanizomenē tekein. Kai ho drakōn hestēken enōpion tēs gynaikos, tēs mellousēs tiktein, hina hotan tekę̄, to teknon autēs kataphagę̄. Kai eteken uion arrhena, hos mellei poimainein panta ta ethnē, kai hērpagē to teknon autēs pros ton Theon kai eis ton thronon autou; kai hē gynē ephygen eis tēn erēmon, hopou echei ton topon ekei hētoimasmenon apo tou Theou, hina ekei trephōsin autēn hēmeras chilias diakosias exēkonta. Kai tote idōn ho drakōn ediōxe tēn gynaika, ētis eteke ton arrhena; kai edothēsan tę̄ gynaiki dyo pteryges tou aetou tou megalou, ina petētai eis tēn erēmon, hopou trephetai ekei kairon kai kairous kai ēmisy kairou apo prosōpou tou opheōs. Kai ebalen ho ophis (opisō tēs gynaikos ek tou stomatos autou hydōr hōs potamon; hina tautēn potamophorēton poiēsē; kai eboēthēsen hē gē tę̄ gynaiki, kai ēnoixen to stoma autēs, kai katepie ton potamon, hon ebalen ho ophis) ek tou stomatos autou. Kai ōrgisthē ho drakōn epi tę̄ gynaiki, kai apēlthe poiēsai polemon meta tōn hagiōn tou spermatos autēs, tōn tērountōn tas entolas tou Theou, kai echontōn tēn martyrian Iēsou. »

Concerning the tribulation of the persecution that will come upon the Church from the adversary, John too says: "And I saw a great and wonderful sign: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars; and being with child she cries out in labour and in torment to give birth. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. And she bore a male son, who is to shepherd all the nations; and her child was caught up to God and to his throne; and the woman fled into the desert, where she has a place prepared there by God, so that there they may nourish her for one thousand two hundred and sixty days. And then the dragon, seeing it, pursued the woman who had borne the male child; and the woman was given two wings of the great eagle, so that she might fly into the desert, where she is nourished there for a time and times and half a time, away from the face of the serpent. And the serpent cast (water like a river out of his mouth after the woman, so that he might make her swept away by the river; and the earth helped the woman, and opened its mouth and swallowed the river that the serpent cast) out of his mouth. And the dragon was angry with the woman, and went off to make war with the saints of her seed, who keep the commandments of God and have the testimony of Jesus."

Rev 12:1 (quotation, high confidence) · Rev 12:2 (quotation, high confidence) · Rev 12:3 (allusion, medium confidence) · Rev 12:4 (quotation, high confidence) · Rev 12:5 (quotation, high confidence) · Rev 12:6 (quotation, high confidence) · Rev 12:13 (quotation, high confidence) · Rev 12:14 (quotation, high confidence) · Rev 12:15 (quotation, high confidence) · Rev 12:16 (quotation, high confidence) · Rev 12:17 (quotation, high confidence)

Notes and citation

Summary: John's vision of the woman clothed with the sun, pursued by the dragon, is quoted.

  • Rev 12:1–6, 13–17. Words in round brackets are supplied in Migne. Part of verses 16–17 ("out of his mouth … of her seed, who keep the") is printed in the scan inside ch. 59; it is restored here.

Notes on the original text

  • Digital text corrected (OCR; OCR: doubled letter; displaced line restored from where the scan prints it (in ch. 59)): καὶ ε ς τὸν θρόνον → καὶ εἰς τὸν θρόνον; δπου ἔχει → ὅπου ἔχει; ἐδόθησαν τῇ γυναικκὶ → ἐδόθησαν τῇ γυναικὶ; πρωσόπου τοῦ δφεως → προσώπου τοῦ ὄφεως; (ξπίσω → (ὀπίσω; ἡ γῆ τῇ γυναικκὶ, καὶ ῇνοιξεν → ἡ γῆ τῇ γυναικὶ, καὶ ἤνοιξεν; ὁ ὄφις) τῇ γυναικὶ, καὶ ἀπῆλθε ποιῆσαι πόλεμον μετὰ τῶν ἐντολὰς → ὁ ὄφις) ἐκ τοῦ στόματος αὐτοῦ. Καὶ ὠργίσθη ὁ δράκων ἐπὶ τῇ γυναικὶ, καὶ ἀπῆλθε ποιῆσαι πόλεμον μετὰ τῶν ἁγίων τοῦ σπέρματος αὐτῆς, τῶν τηρούντων τὰς ἐντολὰς.

Topics: Eschatology, Persecution

Cite (SBL): Hippolytus, Antichr. 60 (PG 10:780a–780c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/56/#p-60). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-60) · 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 61

61PG 10:780c–781b

Τὴν μὲν οὖν γυναῖκα τὴν περιβεβλημένην τὸν ἥλιον, σαφέστατα τὴν Ἐκκλησίαν ἐδήλωσεν ἐνδεδυμένην τὸν Λόγον τὸν Πατρῷον ὑπὲρ ἤλιον λάμποντα· « σελήνην » δὲ λέγων « ὑποκάτω τῶν ποδῶν αὐτῆς, » δόξῃ ἐπουρανίῳ ὡς σελήνην κεκοσμημένην· τῷ δὲ λέγειν, « ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δεκαδύο, » δῆλοι τοὺς δώδεκα ἀποστόλους, διʼ ῶν καθίδρυται ἡ Ἐκκλησία. « Καὶ ἐν γαστρὶ ἔχουσα κράζει ὡδίνουσα καὶ βασανιζομένη τεκεῖν· » ὅτι οὐ παύσεται ἡ Ἐκκλησία γεννῶσα ἐκ καρδίας τὸν Λόγον, τὸν ἐν κόσμῳ ὑπὸ ἀπίστων διωκόμενον. « Καὶ ἔτεκε, φησὶν, υἱὸν ἄῤῥενα, ὃς μέλλει ποιμαίνειν πάντα τὰ ἔθνη τὸν ἄῤῥενα καὶ τέλειον Χριστὸν παῖδα Θεοῦ, Θεὸν καὶ ἄνθρωπον καταγγελλόμενον, ἀεὶ τίκτουσα ἡ Ἐκκλησία, διδάσκει πάντα τὰ ἔθνη. Τὸ δὲ λέγειν, ἡρπάγη τὸ τέκνον αὐτῆς πρὸς τὸν Θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ· ὅτι ἐπουράνιός ἐστι βασιλεὺς, καὶ οὐκ ἐπίγειος διʼ αὐτῆς ἀεὶ γεννώμενος, καθὼς καὶ Δαβὶδ προανεφώνει λέγων· Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου ἐκ δεξιῶν μου, ἔως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. «Καὶ εἶδε, φησὶν, ὁ δράκων, καὶ ἐδίωξε τὴν γυναῖκα, ἤτις ἔτεκε τὸν ἄῤῥενα· καὶ ἐδόθησαν τῇ γυναικὶ αἱ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, ἵνα πέτηται εἰς τὴν ἔρημον, ὅπου τρέφεται ἐκεῖ καιρὸν, καὶ καιροὺς, καὶ ἤμισυ καιροῦ ἀπὸ προσώπου τοῦ ὄφεως. Αὗταί εἰσιν αἱ χίλιαι διακόσιαι ἐξήκοντα, τὸ ἤμισυ τῆς ἐβδομάδος, ἃς κρατήσει τύραννος, διώκων τὴν Ἐκκλησίαν φεύγουσαν ἀπὸ πόλεως εἰς πόλιν, καὶ ἐν ἐρημίᾳ κρυπτομένην ἐν τοῖς ὅρεσιν, ἔχουσαν μεθʼ ἑαυτῆς οὐδὲν ἔτερον, εἰ μὴ τὰς δύο πτέρυγας τοῦ ἀετοῦ τοῦ μεγάλου, τουτέστιν, Ἰησοῦ Χριστοῦ πίστιν, ὅς ἐκτείνας τὰς ἀγίας χεῖρας ἐν ἀγίῳ ξύλῳ, ἤπλωσε δύο πτέρυγας, δεξιὰν καὶ εὐώνυμον, προσκαλούμενος πάντας τοὺς εἰς αὐτὸν πιστεύοντας, καὶ σκεπάζων ὡς ὄρνις νεοσσούς. Καὶ γὰρ διὰ Μαλαχίου φησί· « Καὶ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομά μου ἀνατελεῖ ἥλιος δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ. »

Tēn men oun gynaika tēn peribeblēmenēn ton hēlion, saphestata tēn Ekklēsian edēlōsen endedymenēn ton Logon ton Patrǭon hyper ēlion lamponta; « selēnēn » de legōn « hypokatō tōn podōn autēs, » doxę̄ epouraniǭ hōs selēnēn kekosmēmenēn; tǭ de legein, « epi tēs kephalēs autēs stephanos asterōn dekadyo, » dēloi tous dōdeka apostolous, diʼ ōn kathidrytai hē Ekklēsia. « Kai en gastri echousa krazei hōdinousa kai basanizomenē tekein; » hoti ou pausetai hē Ekklēsia gennōsa ek kardias ton Logon, ton en kosmǭ hypo apistōn diōkomenon. « Kai eteke, phēsin, huion arrhena, hos mellei poimainein panta ta ethnē ton arrhena kai teleion Christon paida Theou, Theon kai anthrōpon katangellomenon, aei tiktousa hē Ekklēsia, didaskei panta ta ethnē. To de legein, hērpagē to teknon autēs pros ton Theon kai pros ton thronon autou; hoti epouranios esti basileus, kai ouk epigeios diʼ autēs aei gennōmenos, kathōs kai Dabid proanephōnei legōn; Eipen ho Kyrios tǭ Kyriǭ mou, Kathou ek dexiōn mou, eōs an thō tous echthrous sou hypopodion tōn podōn sou. «Kai eide, phēsin, ho drakōn, kai ediōxe tēn gynaika, ētis eteke ton arrhena; kai edothēsan tę̄ gynaiki hai dyo pteryges tou aetou tou megalou, hina petētai eis tēn erēmon, hopou trephetai ekei kairon, kai kairous, kai ēmisy kairou apo prosōpou tou opheōs. Hautai eisin hai chiliai diakosiai exēkonta, to ēmisy tēs ebdomados, has kratēsei tyrannos, diōkōn tēn Ekklēsian pheugousan apo poleōs eis polin, kai en erēmią kryptomenēn en tois horesin, echousan methʼ heautēs ouden eteron, ei mē tas dyo pterygas tou aetou tou megalou, toutestin, Iēsou Christou pistin, hos ekteinas tas agias cheiras en agiǭ xylǭ, ēplōse dyo pterygas, dexian kai euōnymon, proskaloumenos pantas tous eis auton pisteuontas, kai skepazōn hōs ornis neossous. Kai gar dia Malachiou phēsi; « Kai hymin tois phoboumenois to onoma mou anatelei hēlios dikaiosynēs, kai iasis en tais pteryxin autou. »

By the woman clothed with the sun, then, he most clearly meant the Church, clothed with the Word of the Father, who shines brighter than the sun. By saying "the moon under her feet" (he meant) that she is adorned with heavenly glory like the moon. By saying "on her head a crown of twelve stars" he indicates the twelve apostles, through whom the Church was founded. "And being with child she cries out in labour and in torment to give birth": because the Church will not cease to bear from her heart the Word, who is persecuted in the world by unbelievers. "And she bore," he says, "a male son, who is to shepherd all the nations": always bearing the male and perfect Christ, the Child of God, proclaimed God and man, the Church teaches all the nations. And the words "her child was caught up to God and to his throne" (mean) that he who is always born through her is a heavenly king and not an earthly one, as David also foretold, saying: "The Lord said to my Lord: Sit at my right hand, until I make your enemies the footstool of your feet." "And the dragon saw," he says, "and pursued the woman who had borne the male child; and the woman was given the two wings of the great eagle, so that she might fly into the desert, where she is nourished there for a time and times and half a time, away from the face of the serpent." These are the one thousand two hundred and sixty days, the half of the week, which the tyrant will hold, persecuting the Church as she flees from city to city and hides in the desert among the mountains, having nothing else with her but the two wings of the great eagle, that is, faith in Jesus Christ, who, stretching out his holy hands on the holy wood, spread out two wings, the right and the left, calling to himself all who believe in him and sheltering them as a bird shelters its young. For through Malachi too he says: "And for you who fear my name the sun of righteousness will rise, and healing in his wings."

Rev 12:1 (quotation, high confidence) · Rev 12:2 (quotation, high confidence) · Rev 12:5 (quotation, high confidence) · Rev 12:13 (quotation, high confidence) · Rev 12:14 (quotation, high confidence) · Ps 110:1 (109:1 LXX) (quotation, high confidence) · Matt 23:37 (allusion, medium confidence) · Mal 4:2 (3:20 LXX) (quotation, high confidence)

Notes and citation

Summary: The woman is the Church, always bearing Christ; her flight on eagle's wings is the persecuted Church's refuge in faith in the crucified Christ.

  • Rev 12:1–2, 5, 13–14; Ps 110:1 (LXX 109:1); Matt 23:37; Mal 4:2 (LXX 3:20). The end of the Malachi quotation ("of righteousness, and healing in his wings") is printed in the scan inside ch. 63; it is restored here.

Notes on the original text

  • Digital text corrected (OCR; OCR: joined words; displaced line restored from where the scan prints it (in ch. 63)): ἤλιιον → ἥλιον; αὐτῆς, s δόξῃ → αὐτῆς, » δόξῃ; ε Καὶ ἔτεκε, φησὶν, υὸν ἄὸῥενα, δς μέλλει → « Καὶ ἔτεκε, φησὶν, υἱὸν ἄῤῥενα, ὃς μέλλει; τίκτουεσ → τίκτουσα; ἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθο. → Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου; ὑποπόδιοντῶν → ὑποπόδιον τῶν; πόλεωςεἰς → πόλεως εἰς; ἀνατελεῖ ἔλιος → ἀνατελεῖ ἥλιος δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ. ».

Topics: Eschatology, Persecution, Christology

Cite (SBL): Hippolytus, Antichr. 61 (PG 10:780c–781b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/56/#p-61). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-61) · 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 62

62PG 10:781b–781d

Λέγει δὲ καὶ ὁ Κύριος· Ὁταν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστὼς ἐν τόπῳ ἀγίῳ, ὁ ἀναγινώσκων νοείτω· τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, καὶ ὁ ἐπὶ δώματος, μὴ καταβαινέτω ἄραι τὸ ἱμάτιον αὐτοῦ, καὶ ὁ ἐν ἀγρῷ, μὴ ἐπιστρεψάτω εἰς τὰ ὁπίσω ἄραί τι ἐκ τῆς οἰκίας αὐτοῦ. Οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις, καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις· ἔσται γὰρ τότε θλίψις μεγάλη, ὁποία οὐ γέγονεν ἀπʼ ἀρχῆς κόσμου καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ. Δανιὴλ δὲ λέγει· Καὶ δώσουσι βδέλυγμα ἐρημώσεως ἡμέρας χιλίας διακοσίας ἐννενήκοντα. Μακάριος ὁ ὑπομείνας καὶ φθάσας εἰς ἡμέρας χιλίας διακοσίας ἐννενήκοντα πέντε.

Legei de kai ho Kyrios; Hotan idēte to bdelygma tēs erēmōseōs hestōs en topǭ agiǭ, ho anaginōskōn noeitō; tote hoi en tę̄ Ioudaią pheugetōsan eis ta orē, kai ho epi dōmatos, mē katabainetō arai to himation autou, kai ho en agrǭ, mē epistrepsatō eis ta hopisō arai ti ek tēs oikias autou. Ouai de tais en gastri echousais, kai tais thēlazousais en ekeinais tais hēmerais; estai gar tote thlipsis megalē, hopoia ou gegonen apʼ archēs kosmou kai ei mē ekolobōthēsan hai hēmerai ekeinai, ouk an esōthē pasa sarx. Daniēl de legei; Kai dōsousi bdelygma erēmōseōs hēmeras chilias diakosias ennenēkonta. Makarios ho hypomeinas kai phthasas eis hēmeras chilias diakosias ennenēkonta pente.

And the Lord too says: "When you see the abomination of desolation standing in the holy place (let the reader understand), then let those in Judea flee to the mountains; and let the one on the housetop not come down to take his cloak, and let the one in the field not turn back to take anything from his house. And woe to those who are pregnant and to those who are nursing in those days; for then there will be great tribulation, such as has not been from the beginning of the world; and if those days had not been cut short, no flesh would have been saved." And Daniel says: "And they will set up the abomination of desolation for one thousand two hundred and ninety days. Blessed is the one who endures and reaches one thousand two hundred and ninety-five days."

Matt 24:15 (quotation, high confidence) · Matt 24:16 (quotation, high confidence) · Matt 24:17 (quotation, high confidence) · Matt 24:18 (quotation, high confidence) · Matt 24:19 (quotation, high confidence) · Matt 24:21 (quotation, high confidence) · Matt 24:22 (quotation, high confidence) · Dan 12:11 (quotation, high confidence) · Dan 12:12 (quotation, high confidence)

Notes and citation

Summary: The Lord's words on the abomination of desolation and the great tribulation are joined to Daniel's numbered days.

  • Matt 24:15–22 (combined with Mark 13:14–20); Dan 12:11–12. Hippolytus's text of Daniel reads 1,295 days in the second number, where the Old Testament has 1,335.

Notes on the original text

  • Digital text corrected (OCR; OCR: joined words): ἐντῇ Ἰουδαία → ἐν τῇ Ἰουδαίᾳ; καταβαιινέτω → καταβαινέτω; θηλαζούσαὶς → θηλαζούσαις; αt ἡμέραι → αἱ ἡμέραι; πᾶοα σάρξ → πᾶσα σάρξ; ὐπομείνας → ὑπομείνας.

Topics: Eschatology, Persecution

Cite (SBL): Hippolytus, Antichr. 62 (PG 10:781b–781d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/56/#p-62). (abbreviation not yet checked)

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

Chapter 63

63PG 10:781d–784a

Ὁ δὲ μακάριος Παῦλος ὁ ἀπόστολος γράφων πρὸς Θεσσαλονικεῖς, φησίν Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοὶ, ὑπὲρ τῆς παρουσίας τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡμῶν ἐπισυναγωγῆς ἐπʼ αὐτῆς, εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς, μήτε θροεῖσθαι, μήτε διὰ πνεύματος, μήτε διὰ λόγου, μήτε διʼ ἐπιστολῶν ὡς διʼ ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ Κυρίου· μήτις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον, καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀμαρτίας, ὁ υἱὸς τῆς ἀπωλείας, ὁ ἀντικείμενος καὶ ἐπαιρόμενος ἐπὶ πάντα λεγόμενον Θεὸν ἢ σέβασμα, ὥστε ἑαυτὸν εἰς τὸν ναὸν τοῦ Θεοῦ καθίσαι, ἀποδεικνύντα ἐαυτὸν ὅτι ἐστὶ Θεός. Οὐ μνημονεύετε, ὅτι ἔτι ὢν πρὸς ὑμᾶς, ταῦτα ἔλεγον ὑμῖν; Καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν τῷ ἑαυτοῦ καιρῷ. Τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται. Καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὅν ὁ Κύριος Ἰησοῦς ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ, καὶ καταργήσει τῆ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ· οὗ ἐστιν ἡ παρουσία κατʼ ἐνέργειαν τοῦ Σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασι ψεύδους, καὶ ἐν πάσῃ ἀπάτῃ τῆς ἀδικίας ἐν τοῖς ἀπολλυμένοις ἀνθʼ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο. Καὶ διὰ τοῦτο πέμψει αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης, εἰς τὸ πιστεῦσαι αὐτοὺς τὸ ψεῦδος,ἵνα κριθῶσι πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ, ἀλλʼ εὐδοκήσαντες τῇ ἀδικίᾳ. » Ἡσαῖας δὲ λέγει· « Ἀρθήτω ὁ ἀσεβὴς, ἵνα μὴ ἴδῃ τὴν δόξαν Κυρίου.

Ho de makarios Paulos ho apostolos graphōn pros Thessalonikeis, phēsin Erōtōmen de hymas, adelphoi, hyper tēs parousias tou Kyriou hēmōn Iēsou Christou, kai hēmōn episynagōgēs epʼ autēs, eis to mē tacheōs saleuthēnai hymas apo tou noos, mēte throeisthai, mēte dia pneumatos, mēte dia logou, mēte diʼ epistolōn hōs diʼ hēmōn, hōs hoti enestēken hē hēmera tou Kyriou; mētis hymas exapatēsę̄ kata mēdena tropon hoti ean mē elthę̄ hē apostasia prōton, kai apokalyphthę̄ ho anthrōpos tēs amartias, ho huios tēs apōleias, ho antikeimenos kai epairomenos epi panta legomenon Theon ē sebasma, hōste heauton eis ton naon tou Theou kathisai, apodeiknynta eauton hoti esti Theos. Ou mnēmoneuete, hoti eti ōn pros hymas, tauta elegon hymin? Kai nyn to katechon oidate, eis to apokalyphthēnai auton tǭ heautou kairǭ. To gar mystērion ēdē energeitai tēs anomias; monon ho katechōn arti heōs ek mesou genētai. Kai tote apokalyphthēsetai ho anomos, hon ho Kyrios Iēsous anelei tǭ pneumati tou stomatos autou, kai katargēsei tē epiphaneią tēs parousias autou; hou estin hē parousia katʼ energeian tou Satana en pasę̄ dynamei kai sēmeiois kai terasi pseudous, kai en pasę̄ apatę̄ tēs adikias en tois apollymenois anthʼ hōn tēn agapēn tēs alētheias ouk edexanto. Kai dia touto pempsei autois ho Theos energeian planēs, eis to pisteusai autous to pseudos,hina krithōsi pantes hoi mē pisteusantes tę̄ alētheią, allʼ eudokēsantes tę̄ adikią. » Hēsaias de legei; « Arthētō ho asebēs, hina mē idę̄ tēn doxan Kyriou.

And the blessed Paul the apostle, writing to the Thessalonians, says: "We ask you, brothers, concerning the coming of our Lord Jesus Christ and our gathering together to him, not to be quickly shaken in mind or alarmed, either by spirit or by word or by letters as if from us, to the effect that the day of the Lord is at hand. Let no one deceive you in any way; for (it will not come) unless the apostasy comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself against every so-called god or object of worship, so that he seats himself in the temple of God, proclaiming himself to be God. Do you not remember that when I was still with you I told you these things? And now you know what restrains, so that he may be revealed in his own time. For the mystery of lawlessness is already at work; only the one who now restrains (will do so) until he is out of the way. And then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of his mouth and destroy by the appearing of his coming; the one whose coming is according to the working of Satan, with all power and signs and lying wonders, and with all deception of unrighteousness among those who are perishing, because they did not receive the love of the truth. And for this reason God will send them a working of error, so that they believe the lie, in order that all may be judged who did not believe the truth but took pleasure in unrighteousness." And Isaiah says: "Let the ungodly be taken away, so that he may not see the glory of the Lord."

2 Thess 2:1 (quotation, high confidence) · 2 Thess 2:2 (quotation, high confidence) · 2 Thess 2:3 (quotation, high confidence) · 2 Thess 2:4 (quotation, high confidence) · 2 Thess 2:5 (quotation, high confidence) · 2 Thess 2:6 (quotation, high confidence) · 2 Thess 2:7 (quotation, high confidence) · 2 Thess 2:8 (quotation, high confidence) · 2 Thess 2:9 (quotation, high confidence) · 2 Thess 2:10 (quotation, high confidence) · 2 Thess 2:11 (quotation, high confidence) · 2 Thess 2:12 (quotation, high confidence) · Isa 26:10 (quotation, high confidence)

Notes and citation

Summary: Paul's warning about the man of sin who will seat himself in the temple of God is quoted.

  • 2 Thess 2:1–12; Isa 26:10 (Septuagint). A displaced line of Mal 4:2 (belonging to ch. 61) had been printed in the scan inside "the son of perdition"; it is removed here and restored in ch. 61.

Notes on the original text

  • Digital text corrected (OCR; OCR: joined words; displaced line of ch. 61 removed): ὡςὅτι ἐνέστηκεν → ὡς ὅτι ἐνέστηκεν; πρῶτεν → πρῶτον; ὁ υἱὸς τῆς δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ. » g, ἀπωλείας → ὁ υἱὸς τῆς ἀπωλείας; ἐπὶ πάντ λεγόμενον → ἐπὶ πάντα λεγόμενον; ὅτι,ἔτι ὦν → ὅτι ἔτι ὢν; τέρασιψεύδους → τέρασι ψεύδους; ὰνθʼ ὧν τὴν ἀγάπηντῆς → ἀνθʼ ὧν τὴν ἀγάπην τῆς; αὐτοῖςὁ Οεὸς ἐνέργειαν πλάνης,εἰςτὸπιστεῦσαι → αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης, εἰς τὸ πιστεῦσαι; πάντεςοἱμὴ → πάντες οἱ μὴ.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 63 (PG 10:781d–784a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/56/#p-63). (abbreviation not yet checked)

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

Chapter 64

64PG 10:784a–785a

Τούτων οὖν ἐσομένων, ἀγαπητὲ, καὶ τῆς μιᾶς ἑβδομάδος εἰς δύο μερισθείσης, καὶ τοῦ βδελύγματος τῆς ἐρημώσεως τότε ἀναφανέντος. καὶ τῶν δύο προφητῶν καὶ προδρόμων τοῦ Κυρίου τελειωσάντων τὸν ἴδιον δρόμον, καὶ τοῦ σύμπαντος κόσμου εἰς συντέλειαν λοιπὸν ἐρχομένου· τί περιλείπεται, ἀλλʼ ἢ ἡ ἐπιφάνεια τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ τοῦ Θεοῦ ἀπʼ οὐρανῶν, εἰς ὅν ἠλπίκαμεν; ὃς ἐπάξει τὴν ἐκπύρωσιν καὶ τὴν δικαιοκρισίαν πᾶσι τοῖς ἀπειθήσασιν αὐτῷ. Λέγει γὰρ ὁ Κύριος· « Ἀρχομένων λοιπὸν τούτων γίνεσθαι, ἀνακύψατε καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν, ὅτι ἤγγισεν ἡ ἀπολύτρωσις ὑμῶν. Καὶ θρὶξ ἐκ τῆς κεφαλῆς ὑμῶν οὐ μὴ ἀπόλλυται. Ὡσπερ γὰρ ἡ ἀστραπὴ ἐγείρεται ἀπο ἀνατολῶν, καὶ φαίνεται ἄχρι δυσμῶν, οὕτως ἔσται καὶ ἡ παρουσία τοῦ Υἱοῦ τοῦ ἀνθρώπου. Ὅπου ἂν ᾖ τὸ πτῶμα, ἐκεῖ συναχθήσονται καὶ οἱ ἀετοί. » Πτῶμα δὲ γεγένηται ἐν παραδείσῳ, ἐκεῖ γὰρ Ἀδὰμ πέπτωκεν· ὅς καὶ πάλιν λέγει· « Τότε ἀποστελεῖ ὁ Υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμῶν τοῦ οὐρανοῦ. » Καὶ Δαβὶδ προμηνύων τὴν κρίσιν καὶ τὴν ἐπιφάνειαν τοῦ Κυρίου, φησίν· « Ἀπʼ ἄκρου τοῦ οὐρανοῦ ἡ ἔξοδος αὐτοῦ, καὶ τὸ κατάντημα αὐτοῦ ἕως ἄκρου τοῦ οὐρανοῦ· καὶ οὐκ ἔστιν ὅς ἀποκρυβήσεται τῆς θέρμης αὐτοῦ.» Θέρμην δὲ λέγει τὴν ἐκπύρωσιν. Ἡσαῖας δὲ οὕτω· « Βάδιζε, λαός μου. εἴσελθε εἰς τὸ ταμεῖόν σου, ἀπόκλεισον τὴν θύραν σου, ἀποκρύβηθι μικρὸν ὅσον ἔως ἄν παρέλθῃ ἡ ὀργὴ Κυρίου. » Παυλος δὲ ὀμοίως· « Ἀποκαλύπτεται γὰρ ὀργὴ Θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀνομίαν ἀνθρώπων, τῶν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν ἀδικίᾳ κατεχόντων. »

Toutōn oun esomenōn, agapēte, kai tēs mias hebdomados eis dyo meristheisēs, kai tou bdelygmatos tēs erēmōseōs tote anaphanentos. kai tōn dyo prophētōn kai prodromōn tou Kyriou teleiōsantōn ton idion dromon, kai tou sympantos kosmou eis synteleian loipon erchomenou; ti perileipetai, allʼ ē hē epiphaneia tou Kyriou kai Sōtēros hēmōn Iēsou Christou tou Theou apʼ ouranōn, eis hon ēlpikamen? hos epaxei tēn ekpyrōsin kai tēn dikaiokrisian pasi tois apeithēsasin autǭ. Legei gar ho Kyrios; « Archomenōn loipon toutōn ginesthai, anakypsate kai eparate tas kephalas hymōn, hoti ēngisen hē apolytrōsis hymōn. Kai thrix ek tēs kephalēs hymōn ou mē apollytai. Hōsper gar hē astrapē egeiretai apo anatolōn, kai phainetai achri dysmōn, houtōs estai kai hē parousia tou Huiou tou anthrōpou. Hopou an ę̄ to ptōma, ekei synachthēsontai kai hoi aetoi. » Ptōma de gegenētai en paradeisǭ, ekei gar Adam peptōken; hos kai palin legei; « Tote apostelei ho Huios tou anthrōpou tous angelous autou, kai episynaxei tous eklektous autou ek tōn tessarōn anemōn tou ouranou. » Kai Dabid promēnyōn tēn krisin kai tēn epiphaneian tou Kyriou, phēsin; « Apʼ akrou tou ouranou hē exodos autou, kai to katantēma autou heōs akrou tou ouranou; kai ouk estin hos apokrybēsetai tēs thermēs autou.» Thermēn de legei tēn ekpyrōsin. Hēsaias de houtō; « Badize, laos mou. eiselthe eis to tameion sou, apokleison tēn thyran sou, apokrybēthi mikron hoson eōs an parelthę̄ hē orgē Kyriou. » Paulos de omoiōs; « Apokalyptetai gar orgē Theou apʼ ouranou epi pasan asebeian kai anomian anthrōpōn, tōn tēn alētheian tou Theou en adikią katechontōn. »

These things, then, being about to come to pass, beloved, the one week having been divided into two, the abomination of desolation having then appeared, the two prophets and forerunners of the Lord having finished their own course, and the whole world now coming to its consummation, what remains but the appearing from heaven of our Lord and Saviour Jesus Christ, who is God, in whom we have hoped, who will bring the conflagration and righteous judgment upon all who have disobeyed him? For the Lord says: "When these things begin to happen, look up and lift up your heads, because your redemption has drawn near. And not a hair of your head will perish. For as the lightning comes from the east and shines as far as the west, so also will be the coming of the Son of Man. Wherever the carcass is, there the eagles will be gathered." The fall took place in paradise, for Adam fell there. And again he says: "Then the Son of Man will send his angels, and they will gather his elect from the four winds of heaven." And David, foretelling the judgment and the appearing of the Lord, says: "His going forth is from the end of heaven, and his circuit to the end of heaven; and there is none who will be hidden from his heat." By the heat he means the conflagration. And Isaiah thus: "Go, my people, enter your chamber, shut your door, hide yourself for a little while until the wrath of the Lord has passed." And Paul likewise: "For the wrath of God is revealed from heaven against all ungodliness and lawlessness of men who hold down the truth of God in unrighteousness."

Dan 9:27 (allusion, medium confidence) · Titus 2:13 (echo, medium confidence) · Luke 21:28 (quotation, high confidence) · Luke 21:18 (quotation, high confidence) · Matt 24:27 (quotation, high confidence) · Matt 24:28 (quotation, high confidence) · Matt 24:31 (quotation, high confidence) · Ps 19:6 (18:7 LXX) (quotation, high confidence) · Isa 26:20 (quotation, high confidence) · Rom 1:18 (quotation, high confidence)

Notes and citation

Summary: After the last week, Christ will appear from heaven to bring the conflagration and judgment.

  • Luke 21:28, 18; Matt 24:27–28, 31; Ps 19:6 (LXX 18:7); Isa 26:20; Rom 1:18. Hippolytus plays on πτῶμα, "carcass", which also means "fall".
  • The end of the Romans quotation ("lawlessness of men who hold down the truth of God in unrighteousness") is printed in the scan inside ch. 66; it is restored here.

Notes on the original text

  • Digital text corrected (OCR; displaced line restored from where the scan prints it (in ch. 66)): ἐδδομάδος → ἑβδομάδος; ἀλλʼ ἔ ἡ ἐπιφάνεια → ἀλλʼ ἢ ἡ ἐπιφάνεια; ἠλπίκαμενς ὅς → ἠλπίκαμεν; ὃς; πᾶπι τοῖς → πᾶσι τοῖς; ε Ἀρ- Χθμένων → « Ἀρχομένων; Ὁπεου ἂν ἡ → Ὅπου ἂν ᾖ; ὁ Τἱὸς τοῦ ἀνθρώπου → ὁ Υἱὸς τοῦ ἀνθρώπου; ἐπισυνἀξει → ἐπισυνάξει; ἀπορυβήσεται → ἀποκρυβήσεται; τὲν ἐκπύρωσιν → τὴν ἐκπύρωσιν; Βάδιζε,λαός → Βάδιζε, λαός; ἀπόλεισον → ἀπόκλεισον; ὀργγὴ .Κυρίου → ὀργὴ Κυρίου; ἀσέβειαν καὶ κατεχόντων. → ἀσέβειαν καὶ ἀνομίαν ἀνθρώπων, τῶν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν ἀδικίᾳ κατεχόντων. ».

Topics: Eschatology, Christology

Cite (SBL): Hippolytus, Antichr. 64 (PG 10:784a–785a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/56/#p-64). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-64) · 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 65

65PG 10:785a–785b

Περὶ μὲν οὖν τῆς ἀναστάσεως καὶ τῆς βασιλείας τῶν ἀγίων, λέγει Δανιήλ· « Καὶ πολλοὶ τῶν καθευδόντων ἐν γῆς χώματι, ἀναστήσονται οὗτοι εἰς ζωὴν αἰώνιον [καὶ οὗτοι εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον]. » Ἡσαΐας λέγει· « Ἀναστήσονται οἱ νεκροὶ, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις, ὅτι ἡ δρόσος ἡ παρὰ σοῦ ἴαμα αὐτοῖς ἐστιν. » Ὁ Κύριος λέγει· « Πολλοὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἀκούσονται τῆς φωνῆς τοῦ Υἱοῦ τοῦ Θεοῦ, καὶ οἱ ἀκούσαντες ζήσονται. » Ὁ δὲ προφήτης λέγει « Ἐγειραι, ὁ καθεύδων, καὶ ἐξεγέρθητι ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός. » Ἰωάννης δὲ λέγει· « Μακάριος καὶ ἄγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τοῦτον ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν. » Ὁ γὰρ δεύτερος θάνατος, ἐστὶν ἡ λίμνη τοῦ πυρὸς τοῦ καιομένου. Καὶ πάλιν ὁ Κύριος λέγει· « Τότε οἱ δίκαιοι ἐκλάμψουσιν, ὡς ὁ ἤλιος φαίνει ἐν τῇ δόξῃ αὐτοῦ. » Καὶ τοῖς ἀγίοις ἐρεῖ· « Δεῦτε οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. » Πρὸς δὲ τοὺς ἀνόμους τί φησιν; « Ὑπάγετε ἀπʼ ἐμοῦ οἱ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ, » ὅ ἡτοίμασεν ὁ Πατήρ μου. Ἰωάννης δὲ λέγει· Ἐξω οἱ κύνες, καὶ οἱ φαρμακοὶ, καὶ πόρνοι, καὶ φονεῖς, καὶ οἱ εἰδωλολάτραι, καὶ πᾶς ποιῶν καὶ φιλῶν ψεῦδος· » ὅτι τὸ μέρος ὑμῶν ἐστιν εἰς τὴν γέενναν τοῦ πυρός. Ὁμοίως δὲ καὶ Ἡσαῖας φησί· « Καὶ ἐξελεύσονται καὶ ὄψονται τὰ κῶλα τῶν παραβεβηκότων ἐν ἐμοί. Καὶ ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται, καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί. »

Peri men oun tēs anastaseōs kai tēs basileias tōn agiōn, legei Daniēl; « Kai polloi tōn katheudontōn en gēs chōmati, anastēsontai houtoi eis zōēn aiōnion [kai houtoi eis oneidismon kai aischynēn aiōnion]. » Hēsaïas legei; « Anastēsontai hoi nekroi, kai egerthēsontai hoi en tois mnēmeiois, hoti hē drosos hē para sou iama autois estin. » Ho Kyrios legei; « Polloi en ekeinę̄ tę̄ hēmerą akousontai tēs phōnēs tou Huiou tou Theou, kai hoi akousantes zēsontai. » Ho de prophētēs legei « Egeirai, ho katheudōn, kai exegerthēti ek tōn nekrōn, kai epiphausei soi ho Christos. » Iōannēs de legei; « Makarios kai agios ho echōn meros en tę̄ anastasei tę̄ prōtę̄; epi touton ho deuteros thanatos ouk echei exousian. » Ho gar deuteros thanatos, estin hē limnē tou pyros tou kaiomenou. Kai palin ho Kyrios legei; « Tote hoi dikaioi eklampsousin, hōs ho ēlios phainei en tę̄ doxę̄ autou. » Kai tois agiois erei; « Deute hoi eulogēmenoi tou Patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian apo katabolēs kosmou. » Pros de tous anomous ti phēsin? « Hypagete apʼ emou hoi katēramenoi eis to pyr to aiōnion, to hētoimasmenon tǭ diabolǭ kai tois angelois autou, » ho hētoimasen ho Patēr mou. Iōannēs de legei; Exō hoi kynes, kai hoi pharmakoi, kai pornoi, kai phoneis, kai hoi eidōlolatrai, kai pas poiōn kai philōn pseudos; » hoti to meros hymōn estin eis tēn geennan tou pyros. Homoiōs de kai Hēsaias phēsi; « Kai exeleusontai kai opsontai ta kōla tōn parabebēkotōn en emoi. Kai ho skōlēx autōn ou teleutēsei, kai to pyr autōn ou sbesthēsetai, kai esontai eis horasin pasę̄ sarki. »

Concerning the resurrection and the kingdom of the saints, Daniel says: "And many of those who sleep in the dust of the earth will rise, some to everlasting life [and some to reproach and everlasting shame]." Isaiah says: "The dead will rise, and those in the tombs will be raised, for the dew from you is healing to them." The Lord says: "Many in that day will hear the voice of the Son of God, and those who hear will live." And the prophet says: "Awake, sleeper, and rise from the dead, and Christ will shine on you." And John says: "Blessed and holy is the one who has a share in the first resurrection; over him the second death has no authority." For the second death is the lake of burning fire. And again the Lord says: "Then the righteous will shine as the sun shines in its glory." And to the saints he will say: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." But to the lawless what does he say? "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels, which my Father prepared." And John says: "Outside are the dogs and the sorcerers and the sexually immoral and the murderers and the idolaters, and everyone who does and loves falsehood"; for your portion is in the Gehenna of fire. And likewise Isaiah says: "And they will go out and see the limbs of those who transgressed against me; and their worm will not die, and their fire will not be quenched, and they will be a spectacle to all flesh."

Dan 12:2 (quotation, high confidence) · Isa 26:19 (quotation, high confidence) · John 5:25 (quotation, high confidence) · Eph 5:14 (quotation, high confidence) · Rev 20:6 (quotation, high confidence) · Rev 20:14 (allusion, high confidence) · Matt 13:43 (quotation, high confidence) · Matt 25:34 (quotation, high confidence) · Matt 25:41 (quotation, high confidence) · Rev 22:15 (quotation, high confidence) · Rev 21:8 (allusion, medium confidence) · Isa 66:24 (quotation, high confidence)

Notes and citation

Summary: Scripture's promises of resurrection to life for the saints and of eternal fire for the lawless are gathered.

  • Dan 12:2 (the words in square brackets are supplied in Migne); Isa 26:19; John 5:25; Eph 5:14 ("the prophet", as Hippolytus calls the source); Rev 20:6, 14; Matt 13:43; 25:34, 41; Rev 22:15; Isa 66:24. The middle of the last quotation ("will not die, and their fire will not be quenched") is printed in the scan inside ch. 66; it is restored here.

Notes on the original text

  • Digital text corrected (OCR; OCR: joined words; displaced line restored from where the scan prints it (in ch. 66)): » σεῖας λέγει → » Ἡσαΐας λέγει; ίαμα αὐτοῖς → ἴαμα αὐτοῖς; τοῦ τἱοῦ τοῦ Θεοῦ, καὶοἱ → τοῦ Υἱοῦ τοῦ Θεοῦ, καὶ οἱ; Χριοτός → Χριστός; κσιομένου → καιομένου; ἀνόμμουςτί φησιν; » πάγετε → ἀνόμους τί φησιν; « Ὑπάγετε; οἰ κατηραμένοι εἰς τὸ πῦρτὸ αἰώνιον → οἱ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον; καὶτοῖς ἀγγέλοις → καὶ τοῖς ἀγγέλοις; Καὶ ὁ σπώληξ αὐτῶν οὐ ἔσονται → Καὶ ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται, καὶ ἔσονται.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 65 (PG 10:785a–785b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/56/#p-65). (abbreviation not yet checked)

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

Chapter 66

66PG 10:785b–788a

Παῦλος δὲ ὁ ἀπόστολος περὶ ἀναστάσεως τῶν δικαίων πρὸς Θεσσαλονικεῖς γράφων φησίν· « Οὐ θέλομεν ὑμᾶς ἀγνοεῖν περὶ τῶν κεκοιμημένων, ἴνα μὴ λυπῆσθε ὡς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. Εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανε καὶ ἀνέστη, οὕτω καὶ ὁ Θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ, ἄξει σὺν αὐτῷ. Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίου, ὅτι ἡμεῖς οἱ ζῶντες, οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ Κυρίου, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· ὅτι αὐτὸς ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ … καὶ σάλπιγγι Θεοῦ καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον· ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα· καὶ οὕτω πάντοτε σὺν Κυρίῳ ἐσόμεθα. »

Paulos de ho apostolos peri anastaseōs tōn dikaiōn pros Thessalonikeis graphōn phēsin; « Ou thelomen hymas agnoein peri tōn kekoimēmenōn, ina mē lypēsthe hōs kai hoi loipoi hoi mē echontes elpida. Ei gar pisteuomen hoti Iēsous apethane kai anestē, houtō kai ho Theos tous koimēthentas dia tou Iēsou, axei syn autǭ. Touto gar hymin legomen en logǭ Kyriou, hoti hēmeis hoi zōntes, hoi perileipomenoi eis tēn parousian tou Kyriou, ou mē phthasōmen tous koimēthentas; hoti autos ho Kyrios en keleusmati, en phōnę̄ … kai salpingi Theou katabēsetai apʼ ouranou, kai hoi nekroi en Christǭ anastēsontai prōton; epeita hēmeis hoi zōntes hoi perileipomenoi hama syn autois harpagēsometha en nephelais eis apantēsin tou Kyriou eis aera; kai houtō pantote syn Kyriǭ esometha. »

And Paul the apostle, writing to the Thessalonians about the resurrection of the righteous, says: "We do not want you to be ignorant about those who have fallen asleep, so that you may not grieve as the rest do who have no hope. For if we believe that Jesus died and rose again, so also God will bring with him those who have fallen asleep through Jesus. For this we say to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have fallen asleep; for the Lord himself will come down from heaven with a command, with a voice … and with the trumpet of God, and the dead in Christ will rise first; then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord."

1 Thess 4:13 (quotation, high confidence) · 1 Thess 4:14 (quotation, high confidence) · 1 Thess 4:15 (quotation, high confidence) · 1 Thess 4:16 (quotation, high confidence) · 1 Thess 4:17 (quotation, high confidence)

Notes and citation

Summary: Paul's teaching on the resurrection of those who sleep in Christ and the meeting with the Lord in the air is quoted.

  • 1 Thess 4:13–17. Where the apostle has "with the voice of an archangel", the scan prints two displaced lines belonging to chs. 64 and 65 (restored there), and the word "of an archangel" is lost; it is shown as "…".

Notes on the original text

  • Digital text corrected (OCR; OCR: joined words; displaced lines of chs. 64 and 65 removed; one word lost): λοιπεοὶ → λοιποὶ; ἀξει σὺν αὐτῷ → ἄξει σὺν αὐτῷ; Κυρἴου → Κυρίου; ἐν φωνῇ ἀνομίαν ἀνθρώπων, τῶν τὴν ἀλήθειαν τοῦ Θιοῦ ἐν ἀδικίᾳ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται, καὶ καὶ σάλπιγγι → ἐν φωνῇ … καὶ σάλπιγγι; και οὲ νεκροὶ → καὶ οἱ νεκροὶ; ἅμασὺν αὐτοῖς ἀρπαγησόμεθα ἐννεφέλαις → ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις; ἐσόμεθα.s → ἐσόμεθα. ».

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 66 (PG 10:785b–788a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/56/#p-66). (abbreviation not yet checked)

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

Chapter 67

67PG 10:788a

Ταῦτά σοι [παρέστησα διὰ βραχέων ἀρυσάμενος, Θεόφιλε, ὅπως φυλάσσων μετὰ πίστεως τὰ γεγραμμένα, καὶ προβλέπων τὰ ἐσόμενα, ἀπρόσκοπον ἑαυτὸν καὶ Θεῷ καὶ ἀνθρώποις φυλάξῃς, προσδεχόμενος τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν, ἐν ῇ ἀναστήσας τοὺς ἀγίους ἡμῶν σὺν αὐτοῖς εὐφρανθήσεται, δοξάζων Πατέρα· αὐτῷ ἡ δόξα εἰς τοὺς ἀτελευτήτους αἰῶνας τῶν αἰώνων. Ἀμήν.

Tauta soi [parestēsa dia bracheōn arysamenos, Theophile, hopōs phylassōn meta pisteōs ta gegrammena, kai problepōn ta esomena, aproskopon heauton kai Theǭ kai anthrōpois phylaxę̄s, prosdechomenos tēn makarian elpida kai epiphaneian tou Theou kai Sōtēros hēmōn, en ę̄ anastēsas tous agious hēmōn syn autois euphranthēsetai, doxazōn Patera; autǭ hē doxa eis tous ateleutētous aiōnas tōn aiōnōn. Amēn.

These things I have set before you, Theophilus, drawing them briefly, so that, keeping with faith what is written and foreseeing what is to come, you may keep yourself without offence both to God and to men, "awaiting the blessed hope and appearing of our God and Saviour," when, having raised our saints, he will rejoice with them, glorifying the Father. To him be the glory to the endless ages of ages. Amen.

Titus 2:13 (quotation, high confidence) · Acts 24:16 (echo, medium confidence)

Notes and citation

Summary: Hippolytus closes by urging Theophilus to keep the Scriptures in faith and await the appearing of Christ.

  • Titus 2:13; Acts 24:16. Migne opens a square bracket at the beginning of the chapter and does not close it.

Notes on the original text

  • Digital text corrected (OCR: joined words): ἀναστήσαςτοὺς → ἀναστήσας τοὺς.

Topics: Eschatology

Cite (SBL): Hippolytus, Antichr. 67 (PG 10:788a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-antichristo/56/#p-67). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-antichristo-67) · 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.