Commentary on Daniel 2.32–3.6

Hippolytus of Rome · Commentary on Daniel · ca. 202-204 · Rome · 10 passages

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

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

Commentary 2

2.32Bonwetsch GCS 1:104

Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown

[32] We must ask, then: who was this angel who appeared in the furnace, guarding the youths like his children under his wings, turning the fire into dew for those inside, but allotting their judgment to those outside, as it is written: 'With the measure you measure, it will be measured to you'? It was no other (do not deceive yourself) than the one who had also judged the Egyptians in the water. For since they had then thrown the young boys of the Jews into the river, so they too perished in the sea, justly drowned in the water, so that the same punishment might be repaid to those who do evil. He was the one who had received the power of the Father's judgment, who also rained fire and brimstone on Sodom and destroyed its people for their transgression and their evil fornication. Of him Ezekiel proclaims that he has taken fire in his hand and holds it, waiting for the Father's voice, so that when he commands he may cast it upon the world. Seeing him, the fire in the furnace was afraid; seeing this most brilliant light, it trembled. Of him Isaiah says: 'His name shall be called Angel of great counsel.' Scripture also makes him known as the one who is the angel of God; for he was the one who declares to us the mysteries of the Father. He came down into the furnace together with Azariah and his companions. Seeing this angel, the fire recognized its Lord, and in fear it fled out of the furnace; and for this reason it rose up 'forty-nine cubits'. For, driven out from within, it gushed outward; and 'the midst of the furnace became like a whistling wind of dew', having no smell of fire at all within. For 'the angel', standing in the furnace, 'drove out the flame' from within, and gushing up 'it poured out' around the furnace 'for forty-nine cubits'. [33] Then 'Nebuchadnezzar marvelled' at what had happened, 'and rose up quickly' and 'heard them giving praise', and 'said to his nobles: Did we not cast three men bound into the furnace? And they said: Truly, O king! And he answered and said: Behold, I see four men loosed and walking in the midst of the fire, and there is no harm on them, and the appearance of the fourth is like a son of God.' Tell me, Nebuchadnezzar: when did you see a Son of God, that you confess this one as Son of God? Who humbled your heart, that you should utter such a word? With what eyes could you see this light? And why was it shown to you alone and to not one of the nobles? Because it is written: 'The heart of kings is in the hand of God.' For this hand of God, which was the Word, showed it to his heart, so that, having recognized the Word, he might praise him in the furnace. And what we are about to say is not said in vain either. For since the sons of Israel, having seen the Son of God in the world, would not believe, Scripture showed beforehand that the nations would recognize him become flesh, whom long ago Nebuchadnezzar saw without flesh, recognized, and confessed (as) Son of God.

Matt 23:37 (allusion, medium confidence) · Luke 6:38 (quotation, high confidence) · Exod 1:22 (allusion, high confidence) · Exod 14:28 (allusion, high confidence) · John 5:27 (allusion, high confidence) · Gen 19:24 (allusion, high confidence) · Ezek 10:2 (allusion, high confidence) · Isa 9:6 (9:5 LXX) (quotation, high confidence) · Dan 3:24 (quotation, high confidence) · Dan 3:25 (quotation, high confidence) · Prov 21:1 (quotation, high confidence)

Notes and citation

Summary: The fourth in the furnace was the Word, the judge who drowned the Egyptians and burned Sodom, the 'Angel of great counsel', whom the fire fled and whom Nebuchadnezzar confessed as Son of God.

Translated from N. Bonwetsch's German translation of the Old Slavonic. This staged unit holds chapters 32 and 33 (the numeral XXXIII is visible); the Greek of 33 is staged as 2.33, so the two overlap. Lines of Bonwetsch's apparatus that leaked into the staged German are omitted. Quotations and allusions: Matt 23:37; Luke 6:38 (Matt 7:2); Exod 1:22, 14:28; John 5:27; Gen 19:24; Ezek 10:2; Isa 9:6 (LXX 9:5, 'Angel of great counsel'); Pr Azar 24–27 (Dan 3:47–50 LXX); Dan 3:24–25; Prov 21:1. Hippolytus identifies the angel in the furnace with the pre-incarnate Word; translated as written.

Extrabiblical texts: Pr Azar 24-27 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Topics: Christology

Cite (SBL): Hippolytus, Comm. Dan. 2.32 (Bonwetsch GCS 1:104; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-32). (abbreviation not yet checked)

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

2.33Bonwetsch GCS 1:106

Τότε ἰδὼν Ναβουχοδονόσορ" τὸ γενόμενον («ἐθαύμασεν καὶ ἐξανέστη ἐν σπουδῇ" καὶ »Ἴκουσεν ὑμνούντων αὐτῶν" σαὶ εἶπεν τοῖς “βεγιστᾶσιν αὐτοῦ: οὐχὶ τρεῖς ἄνδρας ἐβάλομεν εἰς τὸ μέσον τοῦ συρὸς πεπεδημένους" : οἱ δὲ εἶπαν" ,ἀληθῶς, βασιλεῦ". ὃ δὲ ἀποκριθεὶς ὃ ἔφη: „ode ἐγὼ ὁρῶ ἄν ὅρας τέσσαρας λελυμένους καὶ περιπατοῦντας ἐν μέσῳ τοῦ πυρὸς καὶ διαφθορὰ οὐκ ἔστιν ἐν αὐτοῖς καὶ ἡ ὁρασις τοῦ τετόρτου ὁμοία υἱῷ θεοῖῦ". 5 Εἰπέ μοι, Ναβουχοδονόσορ, πότε γὰρ εἶδες τὸν υἱὸν τοῦ θεοῦ, ἵνα υἱὸν θεοῦ τοῦτον ὁμολογήσῃς; τίς δὲ ὁ τὴν καρδίαν σου κατανύξας, ἵνα τοιοῦτον ῥῆμα ἀποφθέγξῃ; ποίϊοις δὲ ὀφθαλμοῖς ἐδυνήθης τοῦτο τὸ φῶς ἐνοπτρίσασθαι; 5διὰ τί δὲ σοὶ μόνῳ καὶ οὐδενὶ τῶν ἄλλων σατραπῶν ἐπεδείχθη; ἀλλ᾽ ἐπεὶ γεγραμμένον ἦν, καρδία βασιλέως ἐν χειρὶ θεοῦ". αὕτη ἡ τοῦ θεοῦ χείρ, ὅπερ ἦν ὁ λόγος, τὴν καρδίαν τούτου κατένυξεν, ἵνα ἐπιγνοὺς τοῦτον ἐν τῇ καμίνῳ, δοξάσῃ. ὅχκαὶ τοῦτο δὲ οὐκ ἀργὸν τὸ ὑφ᾽ ἡμῶν νενοημένον. ἐπειδὴ γὰρ ἤμελλον οἱ υἱοὶ Ἰσραλλ τὸν υἱὸν τοῦ θεοῦ ἰδόντες ἐν κόσμῳ μὴ πιστεύειν, προαπέδειξεν ἡ γραφὴ ὅτι μελλήσουσιν τὰ ἔθνη τοῦτον ἔνσαρκον ἐπιγινώσκειν, ὃν πάλαι ἄσαρκον ἰδὼν ἐπέγνο [τοῦτο»] ὃ Ναβουχοδονόσορ καὶ υἱὸν θεοῦ τοῦτον εἰναι ομολόγησεν.

Tote idōn Nabouchodonosor" to genomenon («ethaumasen kai exanestē en spoudę̄" kai »Ikousen hymnountōn autōn" sai eipen tois “begistasin autou: ouchi treis andras ebalomen eis to meson tou syros pepedēmenous" : hoi de eipan" ,alēthōs, basileu". ho de apokritheis ho ephē: „ode egō horō an horas tessaras lelymenous kai peripatountas en mesǭ tou pyros kai diaphthora ouk estin en autois kai hē horasis tou tetortou homoia huiǭ theoiy". 5 Eipe moi, Nabouchodonosor, pote gar eides ton huion tou theou, hina huion theou touton homologēsę̄s? tis de ho tēn kardian sou katanyxas, hina toiouton rhēma apophthenxę̄? poiïois de ophthalmois edynēthēs touto to phōs enoptrisasthai? 5dia ti de soi monǭ kai oudeni tōn allōn satrapōn epedeichthē? all᾽ epei gegrammenon ēn, kardia basileōs en cheiri theou". hautē hē tou theou cheir, hoper ēn ho logos, tēn kardian toutou katenyxen, hina epignous touton en tę̄ kaminǭ, doxasę̄. hochkai touto de ouk argon to hyph᾽ hēmōn nenoēmenon. epeidē gar ēmellon hoi huioi Israll ton huion tou theou idontes en kosmǭ mē pisteuein, proapedeixen hē graphē hoti mellēsousin ta ethnē touton ensarkon epiginōskein, hon palai asarkon idōn epegno [touto»] ho Nabouchodonosor kai huion theou touton einai omologēsen.

Then Nebuchadnezzar, seeing what had happened, 'marvelled and rose up in haste', and 'heard them hymning, and said to his nobles: Did we not cast three men bound into the midst of the fire? And they said: Truly, O king. And he answered and said: Behold, I see four men loosed and walking in the midst of the fire, and there is no harm in them, and the appearance of the fourth is like a son of God.' Tell me, Nebuchadnezzar: when did you see the Son of God, that you should confess this one as Son of God? Who pierced your heart, that you should utter such a word? With what eyes were you able to behold this light? And why was it shown to you alone, and to none of the other satraps? But since it was written, 'The heart of a king is in the hand of God', this hand of God, which was the Word, pierced his heart, so that recognizing him in the furnace he might glorify him. And this point that we have perceived is not idle either. For since the sons of Israel were going to see the Son of God in the world and not believe, Scripture showed beforehand that the nations would recognize him incarnate, whom long ago Nebuchadnezzar saw without flesh and recognized, and confessed to be Son of God.

Dan 3:24 (quotation, high confidence) · Dan 3:25 (quotation, high confidence) · Prov 21:1 (quotation, high confidence)

Notes and citation

Summary: Nebuchadnezzar sees four men in the fire and confesses the fourth as Son of God, a sign that the nations would recognize the incarnate Word whom Israel rejected.

Quotations: Dan 3:24–25 (Theodotion; LXX 3:91–92); Prov 21:1. The Slavonic of this chapter is also staged, within 2.32. The contrast between Israel and the nations is the author's, translated as written.

Notes on the original text

Digital text corrected (OCR χ for κ; running heads and page numbers): χατανύξας → κατανύξας; ἔνσαρχον → ἔνσαρκον; ΕΙΣ ΤΟΝ 4ANIHA 11, 32. 33. 107 108 ἹΠΠΟΛΥΤΟῪ → .

Topics: Christology

Cite (SBL): Hippolytus, Comm. Dan. 2.33 (Bonwetsch GCS 1:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-33). (abbreviation not yet checked)

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2.34Bonwetsch GCS 1:108

„Töre προσῆλθεν Ναβουχοδονόσορ πρὸς τὴν θύραν τῆς καμίνου τῆς καιομένης καὶ εἶπεν. Σεδράκ, Μισὰκ καὶ ᾿Αβδεναγώ, οἱ δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου, ἐξέλθετε καὶ δεῦτε". 3ἐπειδὴ γὰρ αὐτὸς εἰς τὴν κόμι (νον εἰσελθεῖν οὐκ ἠδύνατο, ἐκέλευσεν (θ)ἐκείνους ἐξέρχεσθαι). θκαὶ τῶν μὲν τριῶν τὰ ὀνόματα ἐκάλεσεν, τοῦ δὲ τετάρτου οὐχ εὗρεν ἐξειπεῖν" οὐδέπω γὰρ ἢν ἐκ τῆς παρθένου γεγεννημένος ὁ Ἰησοῦς. 1 καὶ συνάγονται οἱ σατράπαι καὶ οἱ στρατηγοὶ καὶ τοπάρχαι καὶ δυνάσται τοῦ βασιλέως καὶ ἐθεώρουν τοὺς ἄνδρας, ὅτι οὐκ ἐκυρίευσεν τὸ πῦρ τοῦ σώματος αὐτῶν καὶ θρὶξ τῆς κεφαλῆς αὐτῶν οὐκ ἐφλογίσθη, καὶ τὰ σαράβαρα αὐτῶν οὐκ ἠλλοιοθη καὶ ὀσμὴ πυρὸς οὐκ ἦν ἐν αὐτοῖς".

„Tore prosēlthen Nabouchodonosor pros tēn thyran tēs kaminou tēs kaiomenēs kai eipen. Sedrak, Misak kai ᾿Abdenagō, hoi douloi tou theou tou hypsistou, exelthete kai deute". 3epeidē gar autos eis tēn komi (non eiselthein ouk ēdynato, ekeleusen (th)ekeinous exerchesthai). thkai tōn men triōn ta onomata ekalesen, tou de tetartou ouch heuren exeipein" oudepō gar ēn ek tēs parthenou gegennēmenos ho Iēsous. 1 kai synagontai hoi satrapai kai hoi stratēgoi kai toparchai kai dynastai tou basileōs kai etheōroun tous andras, hoti ouk ekyrieusen to pyr tou sōmatos autōn kai thrix tēs kephalēs autōn ouk ephlogisthē, kai ta sarabara autōn ouk ēlloiothē kai osmē pyros ouk ēn en autois".

'Then Nebuchadnezzar came to the door of the burning furnace and said: Shadrach, Meshach and Abednego, servants of the Most High God, come out and come here.' For since he himself could not enter the furnace, he ordered them to come out. And he called the names of the three, but could find no name to utter for the fourth; for Jesus had not yet been born of the virgin. 'And the satraps, the generals, the toparchs and the king's nobles gathered and saw the men, that the fire had no power over their bodies, and the hair of their head was not singed, and their trousers were not changed, and the smell of fire was not on them.'

Dan 3:26 (quotation, high confidence) · Dan 3:27 (quotation, high confidence)

Notes and citation

Summary: On Daniel 3:26–27: the king calls the three by name but cannot name the fourth, for Jesus was not yet born of the virgin.

Quotations: Dan 3:26–27 (Theodotion; LXX 3:93–94).

Notes on the original text

Digital text corrected (OCR slip; OCR slip in name): Διισὰκ → Μισὰκ; τοπέρχαι → τοπάρχαι.

Topics: Christology

Cite (SBL): Hippolytus, Comm. Dan. 2.34 (Bonwetsch GCS 1:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-34). (abbreviation not yet checked)

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2.35Bonwetsch GCS 1:108

A422’ ἴσως ἐρεῖ τις διὰ τί ουν τοὺς πάλαι μάρτυρας ἐρρύετο ὁ θεός, τοὺς δὲ νῦν οὐχ οὕτως; Ξεύρίσκομεν γὰρ τὸν μακάριον Δανιὴλ δὶς ἐν λάκκῳ λεόντων βληθέντα καὶ τοῦτον ὑπὸ τῶν θηρίων μὴ διαφθαρέντα, τοὺς δὲ τρεῖς παῖδας ἐν τῇ καμίνῳ καὶ TOTτους ὑπὸ τοῦ πυρὸς μὴ ἀδικηθέντας. θΞπρόσεχε!.. 3.. (τοὐτουὺὴς στεφανώσας προσελάμβανεν. ὑτοὺς μὲν γὰρ τρεῖς παῖδας ἐρρύσατο, ἵνα τὸ τοῦ Ναβουχοδονόσορ καύχημα μηδὲν ὃν φανῇ, ἐνδείξασθαι τοῦτο βουλόμενος, ὅτι «τὰ ἀδύνατα παρὰ ἀνθρώποις, δυνατὰ παρὰ Fe“. ἐπειδὴ γὰρ μεγαλοφρονῶν Ναβουχοδονόσορ εἶπεν" «καὶ τίς ἐστιν θεὸς ὃς δυνήσεται δύσασθαι (ὑμᾶς (ἐκ τῆς καμίνου TOT πυρός", ἔδειξεν αὐτῷ ὁ θεός, ὁτι. ιδενατός" ἐστιν» ὀύσασθαι τοὺς ἑαυτοῦ δούλους, ἡνίκα ἂν θέλῃ. "καὶ γὰρ ὁμοίως ἐπὶ τοῦ Δανιὴλ συνέβη. τοῦ γὰρ Δαρείου εἰπόντος" „O0 θεός, m σὺ λατρεύεις ἐνδελεχῶς, (el) ἠδυνήθη δύσασθαί σε ἐκ τοῦ στόματος τῶν λεόντων"; ἀπεκρίθη Δανιὴλ «καὶ εἶπεν" "ὦ θεὸς ἐξαπέστειλεν τὸν ἃ A αὐτοῦ καὶ ἐνέφραξε τὰ στόματα τῶν» λεόντων καὶ οὐκ ἐλυμήναντό με΄. Ἱπάντες γὰρ (οἱ σατράπαι ἐξήτουν" φορμήν, ἵνα ἀποκτείνωσιν τὸν Δανιὴλ τοῖς θηρίοις παραδόντες: ὁ δὲ θεὸς εἰδὼς τὴν ἐκείνων κακομηχανίαν καὶ τὴν τοῦ μακαρίου Δανιὴλ ἁπλότητα ἐρρύσατο αὐτὸν „EX στόματος τῶν λεόντων", ὥστε οὺς μὲν θέλει ῥύεται, οἷς δὲ θέλει παραλαμβάνει. θεὐρίσκομεν γὰρ καὶ τοὺς ἑπτὰ μάρτυρας ἐπὶ ᾿Αντιόχου δεινὰς κολάσεις ὑπομείναντας καὶ ἐκ τοῦ κόσμου παραληφθέντας. τί οὖν; οὐκ ἠδύνατο ὃ θεὸς πατάξαι τὸν βασιλέα Ἀντίοχον καὶ δύσασθαι τοὺς ἑπτὰ ἀδελφούς; ἠδύνατο" ἀλλ ἵνα ul ἕτερος οὗτος γένηται ὑπογραμμός. del γὰρ πάντας ἐρρύετο, τίς ἤμελλεν μαρτυρεῖν; εἰ δὲ πάντες ἐμαρτύρουν ἀποθνήσχοντες, ἐλέγετο ἂν ὑπό τινων ἀπίστων ... ἱ ΧΧΧΥ͂Ι. - φέάν TE) γὰρ ζῶμεν, τῷ κυρίῳ) ζῶμεν" (ἐάν τε ἁπο)θνήσκωμεν, τῷ κυρίῳ ἀποθνήσκομεν᾽ (ἐάν TE) ζῶμεν, ἐάν TE ἀποθνήσκωμεν, τοῦ κυρίου ἐσμέν“. 2έἐρρύσατο τὸν Ἰωνᾶν ἐκ κοιλίας τοῦ κήτους, ἐπεὶ ἠθέλησεν. θἐρρύσατο καὶ τὸν Πέτρον ἐκ χειρὸς Ἡρώδου ἐξαγαγὼν αὐτὸν ἐκ τῆς φυλακῆς, ἐπεὶ καὶ τοῖτον ἔτι [καὶ] ζῆν ἠθέλησεν᾽ παρέλαβεν κατὰ χρόνον ὑπὲρ τοῦ ὀνόματος σταυρωθέντα. ὕτε αὐτὸς ἠθέλησεν. Παῦλον ἐρρύσατο ἐκ κινδύνων πολλῶν ἐπεὶ ἠθέλησεν᾽ παρέλαβεν αὐτὸν ἀποκεφαλισθέντα μετὰ χρόνον, καὶ τοῦτον ὅτε ἠθέλησεν. "Στέφανον εἴασεν λιθασθῆναι ὑπὸ Ἰουδαίων. ἀλλὰ ὑπομείναντα τοῦτον ἐστεφάνωσεν. ὑπῶς σὺ σήμερον ἤμελλες μαφτωφεῖν; εἰ μὴ ἐκεῖνοι πρῶτοι μαρτυρήσαντες ἐμακαρίσθησαν; Ἰἔχεις οὖν ἐν τῇ παλαιᾷ] διαθήκῃ «πολλοὺς ι 7 μαρτυρήζσαντας, πολλοὺς) δὲ (καὶ ῥιυσθέντας, ἵνα εἷς) καὶ ὁ αὐτὸς θεὸς (πάλαι καὶ) νῦν ὧν ἐπίδει. (χνύητ)αι, ἐξουσίαν ἔχων ἐκ τῶν δούλων αὐτοῦ ποιεῖν (ὕγπερ ἂν θέλῃ. θἔλθωμεν δὲ καὶ ἐπ᾽ αὐτὸν τὸν βασιλέα τῆς δόξης καὶ εἴποῶμὲεν περὶ τοῦ υἱοῦ τοῦ θεοῦ. οὐκ ἠδύνατο ὁ θεὸς ῥύσασθαι τὸν Χριστὸν αὐτοῖ, ἵνα μὴ παραδοθῇ τοῖς Ἰουδαίοις; (ναί, ἠδύνατο)" ἀλλ εἴασεν αὐτὸν παθεῖν, ἵνα ἡμεῖς διὰ τοῖ θανάτου τοῦ σταυροῦ αὐτοῦ ζήσωμεν" καὶ διὰ τοῦτο εἰδὼς ὁ υἱὸς τὴν βουλὴν τοῦ πατρὸς ἔλεγεν" „zATEO“ „UN τὸ ἐμὸν θέλημα, ἀλλὰ τὸ σὸν γενέσθω".

A422’ isōs erei tis dia ti oun tous palai martyras erryeto ho theos, tous de nyn ouch houtōs? Xeuriskomen gar ton makarion Daniēl dis en lakkǭ leontōn blēthenta kai touton hypo tōn thēriōn mē diaphtharenta, tous de treis paidas en tę̄ kaminǭ kai TOTtous hypo tou pyros mē adikēthentas. thXproseche!.. 3.. (toutouyēs stephanōsas proselambanen. hytous men gar treis paidas errysato, hina to tou Nabouchodonosor kauchēma mēden hon phanę̄, endeixasthai touto boulomenos, hoti «ta adynata para anthrōpois, dynata para Fe“. epeidē gar megalophronōn Nabouchodonosor eipen" «kai tis estin theos hos dynēsetai dysasthai (hymas (ek tēs kaminou TOT pyros", edeixen autǭ ho theos, hoti. idenatos" estin» ousasthai tous heautou doulous, hēnika an thelę̄. "kai gar homoiōs epi tou Daniēl synebē. tou gar Dareiou eipontos" „O0 theos, m sy latreueis endelechōs, (el) ēdynēthē dysasthai se ek tou stomatos tōn leontōn"? apekrithē Daniēl «kai eipen" "ō theos exapesteilen ton ha A autou kai enephraxe ta stomata tōn» leontōn kai ouk elymēnanto me΄. Hipantes gar (hoi satrapai exētoun" phormēn, hina apokteinōsin ton Daniēl tois thēriois paradontes: ho de theos eidōs tēn ekeinōn kakomēchanian kai tēn tou makariou Daniēl haplotēta errysato auton „EX stomatos tōn leontōn", hōste ous men thelei rhyetai, hois de thelei paralambanei. theuriskomen gar kai tous hepta martyras epi ᾿Antiochou deinas kolaseis hypomeinantas kai ek tou kosmou paralēphthentas. ti oun? ouk ēdynato ho theos pataxai ton basilea Antiochon kai dysasthai tous hepta adelphous? ēdynato" all hina ul heteros houtos genētai hypogrammos. del gar pantas erryeto, tis ēmellen martyrein? ei de pantes emartyroun apothnēschontes, elegeto an hypo tinōn apistōn ... hi ChChChUI. - phean TE) gar zōmen, tǭ kyriǭ) zōmen" (ean te hapo)thnēskōmen, tǭ kyriǭ apothnēskomen᾽ (ean TE) zōmen, ean TE apothnēskōmen, tou kyriou esmen“. 2eerrysato ton Iōnan ek koilias tou kētous, epei ēthelēsen. therrysato kai ton Petron ek cheiros Hērōdou exagagōn auton ek tēs phylakēs, epei kai toiton eti [kai] zēn ēthelēsen᾽ parelaben kata chronon hyper tou onomatos staurōthenta. hyte autos ēthelēsen. Paulon errysato ek kindynōn pollōn epei ēthelēsen᾽ parelaben auton apokephalisthenta meta chronon, kai touton hote ēthelēsen. "Stephanon eiasen lithasthēnai hypo Ioudaiōn. alla hypomeinanta touton estephanōsen. hypōs sy sēmeron ēmelles maphtōphein? ei mē ekeinoi prōtoi martyrēsantes emakaristhēsan? Iecheis oun en tę̄ palaią] diathēkę̄ «pollous i 7 martyrēzsantas, pollous) de (kai rhiysthentas, hina heis) kai ho autos theos (palai kai) nyn hōn epidei. (chnyēt)ai, exousian echōn ek tōn doulōn autou poiein (hygper an thelę̄. thelthōmen de kai ep᾽ auton ton basilea tēs doxēs kai eipoōmeen peri tou huiou tou theou. ouk ēdynato ho theos rhysasthai ton Christon autoi, hina mē paradothę̄ tois Ioudaiois? (nai, ēdynato)" all eiasen auton pathein, hina hēmeis dia toi thanatou tou staurou autou zēsōmen" kai dia touto eidōs ho huios tēn boulēn tou patros elegen" „zATEO“ „UN to emon thelēma, alla to son genesthō".

[35] But perhaps someone will say: Why, then, did God rescue the martyrs of old, but not those of today? For we find the blessed Daniel cast twice into a den of lions and not destroyed by the beasts, and the three youths in the furnace and not harmed by the fire. Pay attention! … (he took) these to himself, having crowned them. For he rescued the three youths so that Nebuchadnezzar's boasting might be shown to be nothing, wishing to show this, that 'what is impossible with men is possible with God'. For since Nebuchadnezzar said arrogantly, 'And who is the god who will be able to rescue (you from the furnace) of fire?', God showed him that he 'is able' to rescue his own servants when he wills. And it happened in the same way with Daniel. For when Darius said, 'The God whom you serve continually, (has he) been able to rescue you from the mouth of the lions?', Daniel answered and said: 'My God sent his angel and shut the mouths of the lions, and they did not harm me.' For all (the satraps) sought an occasion to kill Daniel by handing him over to the beasts; but God, knowing their wicked scheming and the simplicity of the blessed Daniel, rescued him 'from the mouth of the lions'. So those whom he wills he rescues, and those whom he wills he takes to himself. For we find also the seven martyrs under Antiochus enduring terrible punishments and taken from the world. What then? Could not God have struck King Antiochus and rescued the seven brothers? He could; but he did not, so that this might become an example for others. For if he always rescued everyone, who would bear witness? And if all who bore witness died, it would have been said by some unbelievers … [36] 'For (whether) we live, we live (to the Lord); (whether) we die, we die to the Lord; (whether) we live or whether we die, we are the Lord's.' He rescued Jonah from the belly of the sea monster, since he willed it. He rescued Peter too from the hand of Herod, bringing him out of prison, since he willed that he should still live; in time he took him, crucified for the name, when he himself willed. He rescued Paul from many dangers, since he willed it; after a time he took him, beheaded, and this too when he willed. He let Stephen be stoned by the Jews, but crowned him when he had endured. How would you be bearing witness today, if those men had not borne witness first and been counted blessed? You have, then, in the Old Testament many who bore witness, and many also who were rescued, so that one and the same God, (of old and) now, may be shown, who has power to do with his servants whatever he wills. Let us come also to the King of glory himself and speak of the Son of God. Could not God have rescued his Christ, so that he should not be handed over to the Jews? (Yes, he could); but he let him suffer, so that we might live through the death of his cross. And for this reason the Son, knowing the Father's counsel, said: 'Father,' 'not my will, but yours be done.'

Luke 18:27 (quotation, high confidence) · Dan 3:15 (quotation, high confidence) · Dan 6:20 (quotation, high confidence) · Dan 6:22 (quotation, high confidence) · Rom 14:8 (quotation, high confidence) · Jonah 2:10 (allusion, high confidence) · Acts 12:11 (allusion, high confidence) · 2 Cor 11:26 (allusion, medium confidence) · Acts 7:59 (allusion, high confidence) · Ps 24:7 (echo, medium confidence) · Luke 22:42 (quotation, high confidence)

Notes and citation

Summary: Why God rescued some martyrs and not others: he rescues or takes his servants as he wills, so that some may be examples of endurance, as with the Maccabean martyrs, Peter, Paul, Stephen, and Christ himself.

This staged unit holds Bonwetsch's chapters 35 and 36 (the numeral XXXVI is visible). Daniel was cast to the lions twice: Dan 6 and Bel 31. Quotations: Luke 18:27; Dan 3:15; Dan 6:20–22; 2 Macc 7; Rom 14:8; Jonah 2:10; Acts 12:1–11; 2 Cor 11:23–26; Acts 7:58–60; Ps 24:7–10 ('King of glory'); Luke 22:42. Peter's crucifixion and Paul's beheading are traditions, not in Scripture. A few words are lost in the OCR after 'Pay attention!' and at the end of [35] ('…').

Notes on the original text

Digital text corrected (OCR slip; OCR χ for κ; page number and running head inside a word): μακχάριον → μακάριον; ἀποχτείνωσιν → ἀποκτείνωσιν; ἐχείνων → ἐκείνων; σταυρω113 ΙΠΠΟΛΔΥΤΟΥ θέντα → σταυρωθέντα; ἀποθνήσχομεν → ἀποθνήσκομεν.

Extrabiblical texts: Bel 31 (Bel and the Dragon [in RC, EO, ETH canons]; allusion); 2 Macc 7 (2 Maccabees [in RC, EO canons]; allusion)

Topics: Martyrdom, Christology

Cite (SBL): Hippolytus, Comm. Dan. 2.35 (Bonwetsch GCS 1:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-35). (abbreviation not yet checked)

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2.37Bonwetsch GCS 1:112

Τί δέ σοι συμφέρει; ὦ ἄνθρωπε, μαρτυρήσαντα ἐν δόξῃ ἐξελθεῖν ἐκ τοῦ κόσμου τούτου, ἢ δυσθέντα καὶ ἐνθάδε ἀπομείναντα ἁμαρτάνειν; "πολλοὺς γὰρ ἴσμεν ὁμολογήσαντας πρὸ βήματος καὶ δι᾽ ἀφορμῆς τινος --- θεοῦ πρόνοιαν ἀπολυθέντας καὶ τούτους χρόνον ἐπιβιώσαντας ᾿. - (αὐ)τοῖς μᾶλλ ον, εἰ ἐξεληλύθεσζαν) ἐκ τοῦ κόσμου τούτου καθαροί, ἔχοντες τὸν ἐπουράνιον στέφανον ἢ ἀπομείναντας ἐπισωρεύειν ἑαυτοῖς ἁμαρτίας, περὶ ὧν λόγον ἀποδοῦναι ἔχουσιν. Ἰ ὥστε εὐχέσθο ὃ ἕνεκεν τοῦ ὀνόματος προσφερόμενος 01m δήποτε τρόπῳ μαρτυρήσας ἐξελθεῖν. οὗτος γὰρ οὐκέτι οὐδὲ κρίνεται ἀλλὰ κρινεῖ, μέρος ἴδιον ἐν τῇ πρώτῃ ἀναστάσει ἔχων. ὅ ἑδραῖος οὖν γενοῦ, ὦ ἄνθοωπε, μήποτε τῇ πίστει βαμβαίνων, καὶ oT ἂν κληθῆῇς εἰς μαρτύριον προθύμως ἐπάκουσον, ἵνα ἡ πίστις σου φανῇ" τυχὸν δὲ ὁ θεὸς ἐπείραζέν σε ὡς τὸν ᾿Αβραάμ, ἡνίκα ἤτησεν τὸν Ἰσαώκ. ἐάν σε προσενεχθέντα θελήσῃ δύσασθαι, καὶ ἐν τούτῳ τὸν θεὸν δόξαζε. θμίμησαι καὶ σὺ τοὺς τρεῖς παῖδας καὶ τὴν τούτων (πίστιν χατανόησον (9)" εἶπαν γὰρ τῷ βασιλεῖ: ,ιδυνατὸς" ὃ θεὸς ,ἐξελέσθαι ἡμᾶς", «ἐὰν" δὲ μὴ" βούληται, Lv) ἐξουσίᾳ (θεοῦν ἐσμέν. .. ἡδέζως, ἀποθνήσκομὲν ἢ ποιοῦμεν τὸ ὑπό σου προστεταγμένον. Ἰοὺς καὶ ἰδοὺν τότε ΛΔαβουχοδονόσορ καθαροὺς καὶ ἀμώμους ἐκ τῆς καμίνου ἐξελθόντας \ 2 , » \ x βοζς ᾿ > RG ἢ Ἢ καταπλαγεὶς ἐθαυμασεν᾽ οὔτε γὰρ „HOLE“ τουτῶν ἐφλογίσθη", οὔτε “τὰ σαράβαρα αὐτῶν" ,ἠλλοιώθη", ἀλλ᾽ οὐδὲ (ὀσμὴ πυρὸς" ,ἦν ἐν αὐτοῖς". ΧΧΧΎΗΗ. Οὕτως οὖν ἀποκριθεὶς Λαβουχοδονόσορ ἔφη" .εὐλογητὸς ὃ θεὸς τοῦ Σεδρέα, ΜΙισὰκ καὶ ᾿Αβδεναγο, ὃς ἀπέστειλεν τὸν ἄγγελον αὐτοῦ καὶ ἐρρύσατο τοὺς παῖδας αὐτοῦ ὅτι ἐπεποίθεισαν ἐπ᾿ αὐτῷ, καὶ τὸ ῥῆμα τοῦ βασιλέως ἡἠλλοίωσαν καὶ παρέδωκαν τὰ σώματα αὐτῶν, ὅπως μὴ λατρεύσωσιν παντὶ θεῷ, ἀλλ᾽ ἢ τῷ θεῷ αὐτῶν. χκἀγοὺ ἐκτίθεμαι δόγμα" πᾶς λαὸς φυλὴ γλῶσσα ἐὰν εἴπῃ (βλασφημίαν κατὰ τοῦ θεοῦ Σεδρώκ, Μισὰκ καὶ ᾿Αβδεναγὼ εἰς ἀπώλειαν ἔσονται καὶ οἱ οἶγχοι αὐτῶν εἰς διαρπαγήν" ὅτι οὐκ ἔστιν θεὸς ἕτερος, ὅστις δυνήσεται ῥδύσασθαι οὕτως". καὶ «κατεύθυνεν τὸν Σεδρέκ, ΔΙισὰκ καὶ ᾿Ιβδεναγὼ ἐν τῇ χώρᾳ Βαβυλῶνος καὶ ηὔξησεν αὐτοὺς καὶ ἠξίωσεν ἡγεῖσθαι πάντων τῶν Ἰουδαίων τῶν ὁντῶν ἐν » ’ 2 -,. © -. 3 - , , ᾿ τῇ βασιλείᾳ αὐτοῦ". — Ξδεῖ οὺν ἐνορᾶν, ἀγαπητοί, πόσην χάριν παρ᾿ ς \ \ \ ᾿ 3 Ω Α 2 \ \ \ 2 ’ ἔχει ἢ πρὸς (τὸν) θεὸν πίστις. δώσπερ γὰρ αὐτὸν τὸν θεὸν ἐδόξασαν, ξαυτοὺς τῷ θανάτῳ παραδόντες, οὕτως πάλιν καὶ αὐτοὶ οὐ ’, ς \ - > \ ΑΝ ς \ - , 2 , \ M μόνον ὑπὸ θεοῦ, ἀλλὰ καὶ ὕπο τοῦ βασιλέως ἐδοξάσθησαν καὶ TA ἀλλόφυλα καὶ βάρβαρα ἔθνη τὸν θεὸν σέβειν ἐδίδαξαν. καὶ γάρ ἐστιν ἀληθῶς καταλαβέσθαι ἕως νῦν τοῦτο γινόμενον. ἡνίχα γὰρ ἂν τις - € ’ - - ς - τῶν ἁγίων ἐπὶ μαρτύριον κληθῇ καὶ μεγαλεῖά τινα ὑπὸ θεοῦ εἰς αὐτὸν γενηθῇ, εὐθέως (πάντες ἰδόντες θαυμάγζουσιν .. πολλοὶ {δὲ δι αὐτῶν πιστεύσαντες (ὡσαύτως καὶ αὐτοὶ μάρζτυρες) θεοῦ γίγονται. 50 πιστεύσαντες καὶ ἡμεῖς ἀξίους ξαυτοὺς θεῷ παραστήσωμεν - \ - ᾿ X - > ᾿ σωφρονοῦντι σώματι καὶ ψυχῇ καὶ πνεύματι, ἵνα τὸν τῆς ἀφθαρσίας ς - 4 ω» - στέφανον καὶ ἡμεῖς λαβόντες ἅμα τοῖς μακαρίοις μάρτυσιν σὺν αὐτοῖς \ ς ᾿ 2 > ς ν “2. τὸν θεὸν ὑμγνήσωμεν. αὐτῷ γὰρ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἶἷὥώνων. ἀμήν. ΛΟΓΟΣ Γ΄. Περὶ Ναβουχοδονόσορ καὶ (περὶ) τοῦ Δανιήλ, ὅτε ἐβλήθη εἰς τοὺς λέοντας. I. Λαβουχοδονόσορ (ὁ) βασιλεὺς πᾶσιν τοῖς λαοῖς φυλαῖς γλώσσαις τοῖς οἰκοῦσιν ἐν πάσῃ τῇ γῆ" εἰρήνη ὑμῖν πληθυνθείη. τὰ σημεῖα καὶ τὰ τέρατα, ἃ ἐποίησεν μετ᾽ ἐμοῦ ὁ θεός, ἤρεσεν ἐναντίον HOT ἀπαγγεῖλαι ὑμῖν οἷς μεγάλα καὶ ἰσχυρά" ἡ βασιλεία αὐτοῦ βασιλεία αἰώνιος καὶ ἡ ἐξουσία (αὐτοῦ εἰς γενεὰν καὶ γενεάν. ἐγὼ Ναβουχο-

Ti de soi sympherei? ō anthrōpe, martyrēsanta en doxę̄ exelthein ek tou kosmou toutou, ē dysthenta kai enthade apomeinanta hamartanein? "pollous gar ismen homologēsantas pro bēmatos kai di᾽ aphormēs tinos --- theou pronoian apolythentas kai toutous chronon epibiōsantas ᾿. - (au)tois mall on, ei exelēlytheszan) ek tou kosmou toutou katharoi, echontes ton epouranion stephanon ē apomeinantas episōreuein heautois hamartias, peri hōn logon apodounai echousin. I hōste euchestho ho heneken tou onomatos prospheromenos 01m dēpote tropǭ martyrēsas exelthein. houtos gar ouketi oude krinetai alla krinei, meros idion en tę̄ prōtę̄ anastasei echōn. ho hedraios oun genou, ō anthoōpe, mēpote tę̄ pistei bambainōn, kai oT an klēthēę̄s eis martyrion prothymōs epakouson, hina hē pistis sou phanę̄" tychon de ho theos epeirazen se hōs ton ᾿Abraam, hēnika ētēsen ton Isaōk. ean se prosenechthenta thelēsę̄ dysasthai, kai en toutǭ ton theon doxaze. thmimēsai kai sy tous treis paidas kai tēn toutōn (pistin chatanoēson (9)" eipan gar tǭ basilei: ,idynatos" ho theos ,exelesthai hēmas", «ean" de mē" boulētai, Lv) exousią (theoun esmen. .. hēdezōs, apothnēskomen ē poioumen to hypo sou prostetagmenon. Ious kai idoun tote LDabouchodonosor katharous kai amōmous ek tēs kaminou exelthontas \ 2 , » \ x bozs ᾿ > RG ē Ē kataplageis ethaumasen᾽ oute gar „HOLE“ toutōn ephlogisthē", oute “ta sarabara autōn" ,ēlloiōthē", all᾽ oude (osmē pyros" ,ēn en autois". ChChChYĒĒ. Houtōs oun apokritheis Labouchodonosor ephē" .eulogētos ho theos tou Sedrea, MIisak kai ᾿Abdenago, hos apesteilen ton angelon autou kai errysato tous paidas autou hoti epepoitheisan ep᾿ autǭ, kai to rhēma tou basileōs hēēlloiōsan kai paredōkan ta sōmata autōn, hopōs mē latreusōsin panti theǭ, all᾽ ē tǭ theǭ autōn. chkagou ektithemai dogma" pas laos phylē glōssa ean eipę̄ (blasphēmian kata tou theou Sedrōk, Misak kai ᾿Abdenagō eis apōleian esontai kai hoi oinchoi autōn eis diarpagēn" hoti ouk estin theos heteros, hostis dynēsetai rhdysasthai houtōs". kai «kateuthynen ton Sedrek, DIisak kai ᾿Ibdenagō en tę̄ chōrą Babylōnos kai ēuxēsen autous kai ēxiōsen hēgeisthai pantōn tōn Ioudaiōn tōn hontōn en » ’ 2 -,. © -. 3 - , , ᾿ tę̄ basileią autou". — Xdei oun enoran, agapētoi, posēn charin par᾿ s \ \ \ ᾿ 3 Ō A 2 \ \ \ 2 ’ echei ē pros (ton) theon pistis. dōsper gar auton ton theon edoxasan, xautous tǭ thanatǭ paradontes, houtōs palin kai autoi ou ’, s \ - > \ AN s \ - , 2 , \ M monon hypo theou, alla kai hypo tou basileōs edoxasthēsan kai TA allophyla kai barbara ethnē ton theon sebein edidaxan. kai gar estin alēthōs katalabesthai heōs nyn touto ginomenon. hēnicha gar an tis - € ’ - - s - tōn hagiōn epi martyrion klēthę̄ kai megaleia tina hypo theou eis auton genēthę̄, eutheōs (pantes idontes thaumagzousin .. polloi {de di autōn pisteusantes (hōsautōs kai autoi marztyres) theou gigontai. 50 pisteusantes kai hēmeis axious xautous theǭ parastēsōmen - \ - ᾿ X - > ᾿ sōphronounti sōmati kai psychę̄ kai pneumati, hina ton tēs aphtharsias s - 4 ō» - stephanon kai hēmeis labontes hama tois makariois martysin syn autois \ s ᾿ 2 > s n “2. ton theon hymgnēsōmen. autǭ gar hē doxa eis tous aiōnas tōn aiiōōnōn. amēn. LOGOS G΄. Peri Nabouchodonosor kai (peri) tou Daniēl, hote eblēthē eis tous leontas. I. Labouchodonosor (ho) basileus pasin tois laois phylais glōssais tois oikousin en pasę̄ tę̄ gē" eirēnē hymin plēthyntheiē. ta sēmeia kai ta terata, ha epoiēsen met᾽ emou ho theos, ēresen enantion HOT apangeilai hymin hois megala kai ischyra" hē basileia autou basileia aiōnios kai hē exousia (autou eis genean kai genean. egō Naboucho-

[37] What is better for you, man: to bear witness and depart from this world in glory, or to be rescued and remain here and sin? For we know many who confessed before the tribunal and, on some pretext, … by God's providence, were released, and lived on for a time …: (it would have been better for them) if they had departed from this world pure, having the heavenly crown, than to remain and heap up sins on themselves, for which they must give account. So let the one who is brought forward for the name pray to depart having borne witness in whatever way it may be. For such a one is no longer judged, but will judge, having his own part in the first resurrection. Be steadfast, then, man, never wavering in faith; and whenever you are called to bear witness, obey readily, so that your faith may be made manifest. Perhaps God is testing you, as he did Abraham when he asked for Isaac. If, when you have been brought forward, he wills to rescue you, glorify God in this too. Imitate the three youths yourself, and consider their faith; for they said to the king: 'God is able to deliver us; but if' he does 'not' will it, we are in God's power; we will gladly die rather than do what you have commanded. When Nebuchadnezzar then saw them come out of the furnace clean and unblemished, he was astounded and marvelled; for neither was 'the hair' of their head 'singed', nor were 'their trousers' 'changed', nor was 'the smell of fire' 'on them'. [38] So Nebuchadnezzar answered and said: 'Blessed be the God of Shadrach, Meshach and Abednego, who sent his angel and rescued his servants, because they trusted in him; and they set aside the king's word and gave up their bodies, so as not to serve any god except their own God. And I issue a decree: any people, tribe or tongue that speaks blasphemy against the God of Shadrach, Meshach and Abednego shall be destroyed, and their houses made a plunder; for there is no other god who will be able to rescue in this way.' And 'he prospered Shadrach, Meshach and Abednego in the province of Babylon, and increased them, and counted them worthy to lead all the Jews who were in his kingdom.' We must consider, then, beloved, how great is the grace that faith toward God has. For just as they glorified God himself, giving themselves up to death, so in turn they were glorified not only by God but also by the king, and they taught the foreign and barbarian nations to worship God. And truly this can be seen happening until now. For whenever one of the saints is called to martyrdom and some mighty works are done by God toward him, at once (all who see it) marvel …, and many, believing through them, (likewise become witnesses) of God themselves. Let us too, then, believing, present ourselves worthy to God, with body, soul and spirit chaste, so that we too, receiving the crown of incorruption, may hymn God together with the blessed martyrs. For to him be glory for ever and ever. Amen. [Book 3. On Nebuchadnezzar, and (on) Daniel when he was cast to the lions.] [3.1] 'Nebuchadnezzar the king, to all peoples, tribes and tongues that dwell in all the earth: may your peace be multiplied. The signs and wonders that God has done with me, it has pleased me to declare to you, how great and mighty they are: his kingdom is an everlasting kingdom, and his authority from generation to generation. I, Nebuchad- …'

1 Cor 6:2 (allusion, medium confidence) · Rev 20:6 (allusion, high confidence) · Gen 22:2 (allusion, high confidence) · Dan 3:17 (quotation, high confidence) · Dan 3:27 (quotation, high confidence) · Dan 3:28 (quotation, high confidence) · Dan 3:29 (quotation, high confidence) · Dan 3:30 (quotation, high confidence) · 1 Thess 5:23 (echo, medium confidence) · Dan 4:1 (quotation, high confidence) · Dan 4:3 (quotation, high confidence)

Notes and citation

Summary: Better to die a martyr than to be rescued and sin; the youths' faith wins glory from God and king and spreads the knowledge of God; Book 2 closes, and Book 3 opens with Nebuchadnezzar's proclamation (Dan 4:1–3).

This staged unit holds the end of Book 2 (Bonwetsch's chapters 37–38; the numeral XXXVIII is visible, and [37] at the start is approximate) and the opening lemma of Book 3, chapter 1, which breaks off mid-word and continues in staged 3.1. The book title is translated in brackets. Lost words are marked '…'. Quotations and allusions: 1 Cor 6:2–3; Rev 20:6 (first resurrection); Gen 22:1–2; Dan 3:17–18, 27–30 (LXX 3:94–97); 1 Thess 5:23; Jas 1:12; Dan 4:1–3 (LXX 3:98–100; MT 3:31–33). Hippolytus's remarks on confessors released after trial reflect his own time; translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slip in book title; OCR χ for κ; running heads and page numbers): χόσμου τούτου, ἢ → κόσμου τούτου, ἢ; ΕΙΣ ΤΟΝ ΔΑΝΙΗΑ XI, 36. 37. 113 114 ἹΠΠΟΛΑΥΤΟΥ → ; ΕΙΣ ΤΟΝ AANIHA ΤΊ, 37. 88. 118 110 ἹΠΠΟΔΥΤΟΥ → ; ἐπισωρεΐειν → ἐπισωρεύειν; ΛΔΟΓῸΣ ΓΤ. → ΛΟΓΟΣ Γ΄..

Topics: Martyrdom, Eschatology

Cite (SBL): Hippolytus, Comm. Dan. 2.37 (Bonwetsch GCS 1:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-37). (abbreviation not yet checked)

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Commentary 3

3.2Bonwetsch GCS 1:118

Τὰ μὲν οὖν (συμβάντ)α τότε ἐπὶ τῶν (τριῶν) παίδων θαυμάσια ἰδὼν Ναβουχοδονόσορ καὶ καταπλαγεὶς, πᾶσιν τοῖς ὑπ᾽ αὐτὸν οὖσι» λαοῖς φυλαῖς γλώσσαις προθεὶς διὰ δόγματος δημοσίως ἀνήγγειλεν, ὅπως καὶ αὐτοὶ ἀκούσαντες τὰ γενόμενα τὸν θεὸν φοβηθέντες δοξάσουσιν, καθὼς καὶ αὐτὸς αἰνῶν ἔλεγεν Γ᾿ βασιλεία αὐξοῦ βασιλεία αἰώνιος καὶ ἡ ἐξουσία αὐτοῦ εἰς γενεὰν καὶ γενεάν“. “ἔπειτα τὸ συμβὰν ἐπὶ τῷ δευτέρῳ αὐτοῦ ὁράματι διηγήσατο, ὡς οὐδεὶς τῶν μάγων γαζαρηνῶν Χαλδαίων ἠδυνήθη τὸ ῥῆμα ἀπαγγεῖλαι τῷ βασιλεῖ, ἕως ἐκλήθη “ανιὴλ ὁ καὶ τὸ πρῶτον αὐτῷ ὁραμα διηγησάμενος, ἵνα ἐν πᾶσιν ὁ θεὸς τοὺς ἰδίους αὐτοῦ δούλους τοὺς προφήτας δοξάσῃ παρὰ τὰ λοιπὰ βάρβαρα καὶ ἀλλόφυλα ἔθνη, ἃ ἐδόκουν ἐν τῇ ἑαυτῶν τῇ ἀνθρωπίνῃ σοφίᾳ ἐπαίρεσθαι ἐπίγειον μάθησιν ἠσκημένα. ε (γὰρ ἐκ τοῦ) θεοῦ ,χάρις (καὶ δωρξὰ “ ἄνωθεν (ἐκ τοῦ» οὐρανοῦ ἣν παρέχουσα (τὸν ἑαυτῆς πλοῦτον τοῖς ἀξίοις" ἧς μετεῖχον οἱ μακάριοι προφῆται ὑπὸ τοῦ ἁγίου πνεύματος ἀεὶ συνετιζόμενοι. ἐχαθ'᾽ ἃ καὶ ὁ ἀπόστολος πρὸς Κορινθίους γράφων φησίν" ,καγὼ ἢλθον πρὸς ὑμᾶς“ «οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις", νκαταγγέλλων ὑμῖν τὸ μυστήριον τοῦ Χριστοῦ", ,,ἀλλ᾽ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συγκρίνοντες". ὑοῦτως οὖν καὶ ἐν Βαβυλῶνι τῶν μὲν σοφῶν πάντων ἡ ἐπίγειος σοφία ἐμωράνθη, μὴ δυνηθέντων τὸ ἐνύπνιον τοῦ βασιλέως συγχρῖναι, «ἕως οὗ (ἦλθενν Δανιήλ", „os πνεῦμα (θεοῦν ἅγιον εἶχεν ἐν αὐτῷ", καθ' ὃ καὶ αὐτὸς ὃ βασιλεὺς ἐν πολλοῖς τοῦτον δοκιμάσας ἐμαρτύρησεν, καὶ τοῦτο γραπτῶς δημοσίᾳ. προέθηκεν, ἵνα μὴ μόνον ὑπ αὐτοῦ τοῦ βασιλέως ἔντιμος ὧν φανῇ, ἀλλὰ καὶ ὑπὸ πάντων τῶν ὑποτεταγμένων τῷ {βασιλεῖ ὡς θεοῦ) ἄνθρωπος καὶ μέγας προφήτης ὀνομασθῇ. δώσπερ καὶ οἱ Αἰγύπτιοι πάλ(αι) ἰδόντες τὰ διὰ Μωσέως θαυμάσια ἔργα ἐπὶ τῶν δέκα πληγῶν γεγενημένα φοβηθέντες Δεννουθθὶμ τοῦτον ονόμασαν, ὃ ἐστιν αἰγυπτιστὶ ἄνθρωπος TOT θεοῦ" τὸ γὰρ μεννοῦ καλεῖται ἄνθρωπος, θὶμ δὲ θεός" οὕτως καὶ Ναβουχοδονόσορ περὶ τοῦ Δανιὴλ ἐμαρτύρησεν, ὅτι ,πνεῦμα θεοῦ ἅγιον ἐν αὐτῷ ἔχει".

Ta men oun (symbant)a tote epi tōn (triōn) paidōn thaumasia idōn Nabouchodonosor kai kataplageis, pasin tois hyp᾽ auton ousi» laois phylais glōssais protheis dia dogmatos dēmosiōs anēngeilen, hopōs kai autoi akousantes ta genomena ton theon phobēthentes doxasousin, kathōs kai autos ainōn elegen G᾿ basileia auxou basileia aiōnios kai hē exousia autou eis genean kai genean“. “epeita to symban epi tǭ deuterǭ autou horamati diēgēsato, hōs oudeis tōn magōn gazarēnōn Chaldaiōn ēdynēthē to rhēma apangeilai tǭ basilei, heōs eklēthē “aniēl ho kai to prōton autǭ horama diēgēsamenos, hina en pasin ho theos tous idious autou doulous tous prophētas doxasę̄ para ta loipa barbara kai allophyla ethnē, ha edokoun en tę̄ heautōn tę̄ anthrōpinę̄ sophią epairesthai epigeion mathēsin ēskēmena. e (gar ek tou) theou ,charis (kai dōrxa “ anōthen (ek tou» ouranou hēn parechousa (ton heautēs plouton tois axiois" hēs meteichon hoi makarioi prophētai hypo tou hagiou pneumatos aei synetizomenoi. echath'᾽ ha kai ho apostolos pros Korinthious graphōn phēsin" ,kagō ēlthon pros hymas“ «ouk en didaktois anthrōpinēs sophias logois", nkatangellōn hymin to mystērion tou Christou", ,,all᾽ en didaktois pneumatos, pneumatikois pneumatika synkrinontes". hyoutōs oun kai en Babylōni tōn men sophōn pantōn hē epigeios sophia emōranthē, mē dynēthentōn to enypnion tou basileōs synchrinai, «heōs hou (ēlthenn Daniēl", „os pneuma (theoun hagion eichen en autǭ", kath' ho kai autos ho basileus en pollois touton dokimasas emartyrēsen, kai touto graptōs dēmosią. proethēken, hina mē monon hyp autou tou basileōs entimos hōn phanę̄, alla kai hypo pantōn tōn hypotetagmenōn tǭ {basilei hōs theou) anthrōpos kai megas prophētēs onomasthę̄. dōsper kai hoi Aigyptioi pal(ai) idontes ta dia Mōseōs thaumasia erga epi tōn deka plēgōn gegenēmena phobēthentes Dennouththim touton onomasan, ho estin aigyptisti anthrōpos TOT theou" to gar mennou kaleitai anthrōpos, thim de theos" houtōs kai Nabouchodonosor peri tou Daniēl emartyrēsen, hoti ,pneuma theou hagion en autǭ echei".

When Nebuchadnezzar, then, saw the wonders that (befell) the (three) youths at that time, he was astounded, and by setting it out in a decree to all the peoples, tribes and tongues under him he announced it publicly, so that they too, hearing what had happened, might fear God and glorify him, as he himself also said in praise: 'His kingdom is an everlasting kingdom, and his authority from generation to generation.' Then he related what happened concerning his second vision: how none of the magi, soothsayers and Chaldeans could declare the matter to the king, until Daniel was called, who had also related his first vision to him; so that in all things God might glorify his own servants the prophets above the other barbarian and foreign nations, who thought to exalt themselves in their own human wisdom, being trained in earthly learning. (For) the 'grace (and gift)' that comes from God 'from above, (from) heaven', was granting (its riches to the worthy); the blessed prophets shared in it, always given understanding by the Holy Spirit. Accordingly the apostle too, writing to the Corinthians, says: 'And I came to you', 'not in words taught by human wisdom', 'proclaiming to you the mystery of Christ', 'but in words taught by the Spirit, interpreting spiritual things to spiritual people.' So also in Babylon the earthly wisdom of all the wise men was made foolish, since they could not interpret the king's dream, 'until Daniel came', 'who had the holy Spirit (of God) in him'; and the king himself, having tested him in many things, bore witness to this and set it out publicly in writing, so that he might appear honoured not only by the king himself, but might be named by all who were subject to the (king) a man (of God) and a great prophet. Just as the Egyptians long ago, seeing the wonderful works done through Moses in the ten plagues, in fear named him Mennoutthim, which in Egyptian means 'man of God' (for 'mennou' means man, and 'thim' God), so too Nebuchadnezzar testified of Daniel that he 'has the holy Spirit of God in him'.

Dan 4:3 (3:100 LXX) (quotation, high confidence) · Dan 4:7 (4:4 LXX) (allusion, high confidence) · Dan 4:8 (4:5 LXX) (quotation, high confidence) · Jas 1:17 (echo, medium confidence) · 1 Cor 2:1 (quotation, high confidence) · 1 Cor 2:4 (quotation, high confidence) · 1 Cor 2:13 (quotation, high confidence) · Exod 7:1 (allusion, low confidence)

Notes and citation

Summary: Nebuchadnezzar proclaims God's deeds and tells of his second dream, which only Daniel, taught by the Spirit, could interpret; the king calls him a man of God, as the Egyptians named Moses.

The lemma of Book 3, chapter 1 (Dan 4:1–3) is at the end of staged 2.36; the rest of it is lost between the two units, and this unit probably begins Bonwetsch's chapter 2. Quotations: Dan 4:3, 6–9 (LXX 3:100, 4:3–6); Jas 1:17; 1 Cor 2:1, 4, 13; Exod 7–12. The Egyptian name for Moses and its etymology are Hippolytus's; the OCR spelling is uncertain.

Notes on the original text

Digital text corrected (OCR slip in name; hyphenation not rejoined; page number and running head): Διαβουχοδονόσορ καὶ καταπλαγεὶς → Ναβουχοδονόσορ καὶ καταπλαγεὶς; δόγμα ματος → δόγματος; (ἐκ τοῦ» οὐρανοῦ 120 ἹΠΠΟΑΥΤΟΥ ἣν → (ἐκ τοῦ» οὐρανοῦ ἣν.

Cite (SBL): Hippolytus, Comm. Dan. 3.2 (Bonwetsch GCS 1:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-2). (abbreviation not yet checked)

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3.3Bonwetsch GCS 1:120

οὗ κληθέντος τότε καὶ ἐνώπιον τοῦ βασιλέως σταθέντος ἀπεχρίθη πρὸς αὐτόν" ,ἐπὶ τῆς κοίτης μου ἐθεώρουν, καὶ ἰδοὺ δένδρον ἐν μέσῳ τῆς γῆς καὶ τὸ ὕψος αὐτοῦ πολύ. ἐμεγαλύνθη τὸ δένδρον καὶ ἴσχυσεν καὶ τὸ ὕψος αὐτοῖ ἔφθασεν ἕως τοῦ οὐρανοῦ καὶ τὸ κύτος αὐτοῦ εἰς τὰ πέρατα πάσης τῆς γῆς τὰ φίλλα αὐτοῦ ὡραῖα καὶ ὁ καρπὸς αὐτοῦ πολύς, καὶ τροφὴ πάντων ἐν αὐτῷ" ὑποκάτω αὐτοῦ κατ(εσχήνγουν (τὰ) θηρία τὰ ἄγρια, καὶ ἐν τοῖς κλάδοις αὐτοῦ (κατῴγκουν τὰ ὄρνεα (τοῦ οὐρανοῖ καὶ) ἐξ αὐτοῖ ἐτρέφετο (πᾶσα σάρξ. ἐθεώρουν ἐν ὁράδματι τῆς νυχτὸς ἐπὶ τῆς κοίτης MOV, καὶ ἰδοὺ εἴρ, καὶ ἅγιος κατέβη ἀπὸ TOT οὐρανοῦ καὶ ἐφώνησεν ἐν ἰσχύϊ καὶ εἶπεν" ἐκκόψατε τὸ δένδρον καὶ ἐκτίλατε τοὺς κλάδους αὐτοῦ καὶ ἐκτινάξατε τὰ φύλλα αὐτοῦ καὶ διασκορπίσατε τὸν καρπὸν αὐτοῦ" σαλευθήτω τὰ θηρία ὑποκάτωθεν αὐτοῦ καὶ τὰ ὄρνεα ἀπὸ τῶν κλάδον αὐτοῦ: πλὴν τὴν φυὴν τῶν ῥιζῶν αὐτοῦ ἐν τῇ γῇ ἐάσατε καὶ ἐν δεσμῷ χαλκῷ καὶ σιδηρῷ καὶ ἐν τῇ χλόῃ τῇ ἔξω καὶ ἐν τῇ ὁρόσῳ τοῦ οὐρανοῦ κοιτασθήσεται {καὶ μετὰ τῶν θηρίων ἡ μερὶς αὐτοῦ καὶ ἐν τῷ χόρτῳ τῆς γῆς. ἡ καρδία αὐτοῦ ἀπὸ τῶν ἀνθυοώποων ἀλλοιωθήσεται (αὶ καρδία θηρίου δοθη σεται αὐτῷ καὶ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπ᾿ αὐτόν" διὰ συγκρίματος (εἰρ ὁ λόγος καὶ ῥῆμα ἅγιον τὸ ἐπερώτημα, ἵνα γνῶσιν οἱ ζῶντες. ὅτι κύριός ἐστιν ὁ ὕφιστος τῆς βασιλείας τῶν ἀνθρώπων» καὶ ᾧ ἐὰν δόξῃ δώσει αὐτήν, καὶ ἐξουδένωμα ἀνθρώπων ἀναστήσει ER αὐτήν. τοῦτο τὸ ἐνύπνιον ἴδον ἐγὼ Ναβουχοδονόσορ ὁ βασιλεύς. καὶ σὺ Μαλτάσαρ τὸ σύγκριμα αὐτοῖ εἰπόν" ὅτι πάντες οἱ σοφοὶ τῆς βασιλείας μου οὐ δύνανται. τὸ σύγκριμα αὐτοῦ δηλῶσαί μοι, σὺ δὲ Δανιὴλ δύνασαι, ὅτι πνεῦμα ἅγιον ἐν σοί".

hou klēthentos tote kai enōpion tou basileōs stathentos apechrithē pros auton" ,epi tēs koitēs mou etheōroun, kai idou dendron en mesǭ tēs gēs kai to hypsos autou poly. emegalynthē to dendron kai ischysen kai to hypsos autoi ephthasen heōs tou ouranou kai to kytos autou eis ta perata pasēs tēs gēs ta philla autou hōraia kai ho karpos autou polys, kai trophē pantōn en autǭ" hypokatō autou kat(eschēngoun (ta) thēria ta agria, kai en tois kladois autou (katǭnkoun ta ornea (tou ouranoi kai) ex autoi etrepheto (pasa sarx. etheōroun en horadmati tēs nychtos epi tēs koitēs MOV, kai idou eir, kai hagios katebē apo TOT ouranou kai ephōnēsen en ischyï kai eipen" ekkopsate to dendron kai ektilate tous kladous autou kai ektinaxate ta phylla autou kai diaskorpisate ton karpon autou" saleuthētō ta thēria hypokatōthen autou kai ta ornea apo tōn kladon autou: plēn tēn phyēn tōn rhizōn autou en tę̄ gę̄ easate kai en desmǭ chalkǭ kai sidērǭ kai en tę̄ chloę̄ tę̄ exō kai en tę̄ horosǭ tou ouranou koitasthēsetai {kai meta tōn thēriōn hē meris autou kai en tǭ chortǭ tēs gēs. hē kardia autou apo tōn anthyoōpoōn alloiōthēsetai (ai kardia thēriou dothē setai autǭ kai hepta kairoi allagēsontai ep᾿ auton" dia synkrimatos (eir ho logos kai rhēma hagion to eperōtēma, hina gnōsin hoi zōntes. hoti kyrios estin ho hyphistos tēs basileias tōn anthrōpōn» kai hǭ ean doxę̄ dōsei autēn, kai exoudenōma anthrōpōn anastēsei ER autēn. touto to enypnion idon egō Nabouchodonosor ho basileus. kai sy Maltasar to synkrima autoi eipon" hoti pantes hoi sophoi tēs basileias mou ou dynantai. to synkrima autou dēlōsai moi, sy de Daniēl dynasai, hoti pneuma hagion en soi".

When Daniel had been called, then, and stood before the king, the king answered him: 'On my bed I was watching, and behold, a tree in the midst of the earth, and its height was great. The tree grew great and strong, and its height reached to heaven and its breadth to the ends of all the earth; its leaves were fair and its fruit abundant, and in it was food for all; under it the wild beasts made their dwelling, and in its branches the birds (of heaven) lodged, (and) from it (all flesh) was fed. I was watching in a vision of the night on my bed, and behold, a watcher and a holy one came down from heaven, and cried aloud and said: Cut down the tree, strip off its branches, shake off its leaves and scatter its fruit; let the beasts be shaken from under it and the birds from its branches. But leave the stump of its roots in the earth; and in a band of bronze and iron, and in the grass outside, and in the dew of heaven he shall lie down, (and) his portion shall be with the beasts in the grass of the earth. His heart shall be changed from that of men, and the heart of a beast shall be given him, and seven times shall pass over him. By the decree of the watcher is the matter, and the word of the holy ones is the demand, so that the living may know that the Most High is Lord of the kingdom of men, and to whom he will he gives it, and he will set over it the lowliest of men. This is the dream that I, King Nebuchadnezzar, saw. And you, Belteshazzar, tell its interpretation; for all the wise men of my kingdom cannot make known its interpretation to me, but you, Daniel, can, for the holy Spirit is in you.'

Dan 4:9 (4:6 LXX) (quotation, high confidence) · Dan 4:10 (4:7 LXX) (quotation, high confidence) · Dan 4:13 (4:10 LXX) (quotation, high confidence) · Dan 4:17 (4:14 LXX) (quotation, high confidence) · Dan 4:18 (4:15 LXX) (quotation, high confidence)

Notes and citation

Summary: The lemma of Daniel 4:9–18: Nebuchadnezzar tells Daniel his dream of the great tree cut down at the watcher's command.

Quotation: Dan 4:9–18 (Theodotion 4:6–15). The same chapter is staged a second time from the Slavonic (3.3), which adds nothing; it was not translated there.

Notes on the original text

Digital text corrected (OCR slip in name; repeated article; running head and page number): ΕΙΣ ΤΟΝ AANIHA ΤΙ, 3. 8. 121 → ; Διαβουχοδονόσορ ὁ ὁ βασιλεύς → Ναβουχοδονόσορ ὁ βασιλεύς.

Cite (SBL): Hippolytus, Comm. Dan. 3.3 (Bonwetsch GCS 1:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-3). (abbreviation not yet checked)

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3.4Bonwetsch GCS 1:122

Ὧν μὲν τὸ ἐνύπνιον τὸ ὑπὸ τοῦ Ναβουχοδονόσορ ἑοραμένον πρὸς ἐπιτιμίαν αὐτῷ τῷ βασιλεῖ δεδειγμένον" ἀνθ᾽ ὧν γὰρ ὑψώθη % καρδία αὐτοῦ καὶ κατὰ τοῦ θεοῦ ὁ ἐπήρθη εἰκόνα χρυσῆν ἀναστήσας καὶ πάντας εἰδωλολάτρας εἶναι ἀναγκάσας, ἐπεδείχθη αὐτῷ δι᾿ ὁράματος, ὅτι καὶ αὐτὸς ἐν τῇ τοῦ θεοῖ ἐξουσίᾳ ὧν τυγχάνει, el καὶ ἐδόκει ὑπὲρ πάντας τότε βα (σιλεῖς». . 2,60 βασιλεῦ. βασιλεὺς βασιλέων, © ὁ θεὸς TOT οὐρανοῦ ῥασελείαν ἰσχυρὰν καὶ κραταιὰν ἔδωκεν ἐν παντὶ τόπῳ, © κατοικοῦσιν οἱ υἱοὶ τῶν ἀνθρώποων". καὶ AUTOS δὲ Ναβουχοδονόσορ ἐπὶ τῷ συγκρῖναι τὸν Δανιὴλ τὸ ἐνύπνιον θαυς , > ς x ς - - μάσας ὁμοίως ἔφη" „Ex ἀληθείας ὁ θεὸς ὑμῶν αὐτός ἐστιν θεὸς θεῶν καὶ κύριος κυρίων, ὅτι ἠδυνήθης ἀποκαλύψαι τὸ μυστήριον τοῦτο“. ἐπεὶ οὖν ἐπιλαθόμενος τῶν προτέρων αὐτοῦ ῥημάτων ἐπήρθη er ς ’ < Ξ 7 ς ὕστερον Ὁπερηφάγοως, ἔλαβεν ταύτην παρὰ θεοῦ ἐπιτιμίαν ὑπόδειγμα ς ΕἸ - 3 - m ’ καὶ ὑπογραμμὸς πᾶσιν ἀνθρώποις τυράννοις τε καὶ βασιλεῦσιν γενόμενος, ὡς μὴ τὰ ὑπὲρ ἀνθρῶπον φρονοῦντας ἀλαζονεύεσθαι καὶ κατὰ τοῦ θεοῦ ἐπαιρομένους καυχᾶσθαι, ἀλλὰ καὶ αὐτοὺς προορῶντας τὸν ζ - ,’ Ν ᾿ \ αν > ’ « Ne > < ß ἑαυτῶν κίνδυνον τὸν θεὸν φοβεῖσθαι „EldOtTAG OTL καὶ" αὐτοὶ ,κυἢ Ν ς ᾷ > , οιον ἔχουσιν ἐνουράνιον". δκαὶ γὰρ ᾿ντίοχος ὁ ἐπικληθεὶς Ἐπιφανής, « \ - ,’ 4 ΄ \ [0] βασιλεὺς τῆς Συρίας γεγονώς, ποικίλαις βασάνοις αἰκισάμενος τοὺς δούλους τοῦ θεοῦ καὶ τὰ χείριστα τολμήσας, ὕστερον καὶ AUTOS τῆς = , , ς ζ παρὰ θεοῖ ἀξίας ἔτυχεν τιμωρίας „Öeia μάστιγι" ἐπιπληχθείς, ὡς μὴ = Da - 5 ς πο 2.9 29 = δύνασθαι αὐτὸν μηδὲ τὴν ξαυτοῦ ὀσμὴν ὑπενεγκεῖν, ἀλλ Etı „EOyTOS“ αὐτοῦ ἐκ τῶν ὀφθαλμῶν „TOT δυσσεβοῦς σκώληκας ἀναζεῖν, dı ὃ καὶ πολλαῖς λιτανείαις καὶ ἐξομολογήσεσιν πρὸς τὸν θεὸν χρησάμενος οὐκ ἔτυχεν τῆς παρ᾽ αὐτοῦ σωτηρίας. θὸς καὶ ἀφελπίσας ἑαυτὸν καὶ κεἰς ἐπίγνωσιν λοιπὸν τῶν ἀνθρωπίνων ἐλθών, μέλλων τελευτᾶν οὕτως ἔφησεν" (δίκαιον ὑποτάσσεσθαι θεῷ, καὶ μὴ θνητὸν ὄντα ἰσόθεα φρονεῖ»". Τῶστε ὅσοι βασιλεῖς εὐλαβῶς καὶ θεοφιλῶς ἀνεστράφησαν, οὗτοι καὶ παρὰ θεοῦ ἐτιμήθησαν, σοι δὲ κατὰ φυσίωσιν ὑπὲρ τὸ δέον ἐπήρθησαν, οὗτοι ἀξίαν καὶ δικαίαν τὴν παρὰ τοῦ θεοῖ τιμωρίαν ἀπέλαβον. ὃν τρόπον καὶ ὃ Σενναχερεὶμ καυχησάμενος ἐπὶ τῇ ἰδίᾳ καὶ πολλῇ δυνάμει, λόγοις ψευδέσιν «τὸν θεὸν ὀνειδίσας" ἱπὸ τοῦ ἀγγέλου ἐπατάχθη ἑκατὸν ὀγδοήκοντα πέντε χιλιάδας μιᾷ νυκτὶ ἀπολέσας" ὕστερον δὲ καὶ αὐτὸς ἱπὸ τῶν υἱῶν αὐτοῦ ἐν τῇ ἰδίᾳ γῇ ἀνῃρέθη κατὰ τὸ ῥῆμα κυρίου ὃ ἐλάλησεν διὰ Hoctov τοῦ προφήτου, ἵνα ἐπιγνῶσιν πάντες ἄνθρωποι τὴν ἐξουσίαν τὴν ἐπουράνιον.

Hōn men to enypnion to hypo tou Nabouchodonosor heoramenon pros epitimian autǭ tǭ basilei dedeigmenon" anth᾽ hōn gar hypsōthē % kardia autou kai kata tou theou ho epērthē eikona chrysēn anastēsas kai pantas eidōlolatras einai anankasas, epedeichthē autǭ di᾿ horamatos, hoti kai autos en tę̄ tou theoi exousią hōn tynchanei, el kai edokei hyper pantas tote ba (sileis». . 2,60 basileu. basileus basileōn, © ho theos TOT ouranou rhaseleian ischyran kai krataian edōken en panti topǭ, © katoikousin hoi huioi tōn anthrōpoōn". kai AUTOS de Nabouchodonosor epi tǭ synkrinai ton Daniēl to enypnion thaus , > s x s - - masas homoiōs ephē" „Ex alētheias ho theos hymōn autos estin theos theōn kai kyrios kyriōn, hoti ēdynēthēs apokalypsai to mystērion touto“. epei oun epilathomenos tōn proterōn autou rhēmatōn epērthē er s ’ < X 7 s hysteron Hoperēphagoōs, elaben tautēn para theou epitimian hypodeigma s EI - 3 - m ’ kai hypogrammos pasin anthrōpois tyrannois te kai basileusin genomenos, hōs mē ta hyper anthrōpon phronountas alazoneuesthai kai kata tou theou epairomenous kauchasthai, alla kai autous proorōntas ton z - ,’ N ᾿ \ an > ’ « Ne > < ß heautōn kindynon ton theon phobeisthai „EldOtTAG OTL kai" autoi ,kyē N s ą > , oion echousin enouranion". dkai gar ᾿ntiochos ho epiklētheis Epiphanēs, « \ - ,’ 4 ΄ \ [0] basileus tēs Syrias gegonōs, poikilais basanois aikisamenos tous doulous tou theou kai ta cheirista tolmēsas, hysteron kai AUTOS tēs = , , s z para theoi axias etychen timōrias „Oeia mastigi" epiplēchtheis, hōs mē = Da - 5 s po 2.9 29 = dynasthai auton mēde tēn xautou osmēn hypenenkein, all Etı „EOyTOS“ autou ek tōn ophthalmōn „TOT dyssebous skōlēkas anazein, dı ho kai pollais litaneiais kai exomologēsesin pros ton theon chrēsamenos ouk etychen tēs par᾽ autou sōtērias. thos kai aphelpisas heauton kai keis epignōsin loipon tōn anthrōpinōn elthōn, mellōn teleutan houtōs ephēsen" (dikaion hypotassesthai theǭ, kai mē thnēton onta isothea phronei»". Tōste hosoi basileis eulabōs kai theophilōs anestraphēsan, houtoi kai para theou etimēthēsan, soi de kata physiōsin hyper to deon epērthēsan, houtoi axian kai dikaian tēn para tou theoi timōrian apelabon. hon tropon kai ho Sennachereim kauchēsamenos epi tę̄ idią kai pollę̄ dynamei, logois pseudesin «ton theon oneidisas" hipo tou angelou epatachthē hekaton ogdoēkonta pente chiliadas mią nykti apolesas" hysteron de kai autos hipo tōn huiōn autou en tę̄ idią gę̄ anę̄rethē kata to rhēma kyriou ho elalēsen dia Hoctov tou prophētou, hina epignōsin pantes anthrōpoi tēn exousian tēn epouranion.

The dream seen by Nebuchadnezzar was shown to the king himself as a rebuke. For because his heart was lifted up and he exalted himself against God, setting up a golden image and compelling all to be idolaters, it was shown to him through a vision that he too is under God's authority, even if at that time he seemed to be above all kings. … 'O king, king of kings, to whom the God of heaven has given a strong and mighty kingdom in every place where the sons of men dwell.' And Nebuchadnezzar himself, marvelling at Daniel's interpretation of the dream, likewise said: 'Of a truth your God is God of gods and Lord of lords, since you have been able to reveal this mystery.' Since, then, forgetting his former words, he was later lifted up in pride, he received this rebuke from God, becoming an example and pattern to all men, tyrants and kings alike, so that they should not think thoughts above man and be boastful, nor lift themselves against God and boast, but, foreseeing their own danger, should fear God, 'knowing that' they too 'have a Lord in heaven'. For Antiochus too, surnamed Epiphanes, who became king of Syria, after torturing the servants of God with various torments and daring the worst deeds, later himself received from God a fitting punishment, struck by 'a divine scourge', so that he could not even bear his own stench; while he was still 'living', worms swarmed from the eyes 'of the impious man'. Therefore, though he made many supplications and confessions to God, he did not obtain salvation from him. Despairing of himself, and coming at last to a knowledge of human things, as he was about to die he said: 'It is right to be subject to God, and that one who is mortal should not think himself equal to God.' So all the kings who lived piously and as friends of God were also honoured by God; but those who were lifted up by arrogance beyond what is fitting received a worthy and just punishment from God. So Sennacherib too, boasting in his own great power and 'reproaching God' with lying words, was struck by the angel, losing a hundred and eighty-five thousand in one night; and afterwards he himself was killed by his sons in his own land, according to the word of the Lord which he spoke through Isaiah the prophet, so that all men might know the heavenly authority.

Dan 2:37 (quotation, high confidence) · Dan 2:47 (quotation, high confidence) · Col 4:1 (quotation, high confidence) · 2 Kgs 19:35 (allusion, high confidence) · 2 Kgs 19:37 (allusion, high confidence) · Isa 37:7 (allusion, high confidence)

Notes and citation

Summary: Nebuchadnezzar's dream rebuked his pride; like Antiochus Epiphanes and Sennacherib, proud kings are punished, so that all may know the authority of heaven.

Quotations and allusions: Dan 2:37–38, 47; Col 4:1; 2 Macc 9:5–12; 2 Kgs 19:22, 35–37; Isa 37:7, 36–38. A few words are lost in the OCR before the first quotation ('…').

Notes on the original text

Digital text corrected (OCR noise; page number and running head): ἔδωκεν 124 ἹΠΠΟΛΥΤΟῪ ἐν παντὶ → ἔδωκεν ἐν παντὶ; 8τ0 δέον → δέον.

Extrabiblical texts: 2 Macc 9:5-12 (2 Maccabees [in RC, EO canons]; quotation)

Cite (SBL): Hippolytus, Comm. Dan. 3.4 (Bonwetsch GCS 1:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-4). (abbreviation not yet checked)

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3.5Bonwetsch GCS 1:126

Ὁμοίως οὖν καὶ (τῷ) Ναβουχοδονόσορ συνέβη" ὀκτωκαιδεκάτου μέντοι γὰρ ἔτους ἀρχομένου ἔστησεν τὴ» εἰκόνα, καθος ἐν τῇ πρὸ ταΐτης βίβλῳ εἴρηται καὶ τὰ μέτρα ταύτης ἀποδέδεικται πλὴρωθέντος δὲ τοῦ ἐνιαυτοῦ μετὰ δωδεκάμηνον ἀφῃρέθη Alm αὐτοῦ ἡ βασιλεία, ἵνα .. καὶ ὁ ἑτέρους ... ἐν τοῖς ὑρεσιν φυγὰς γένηται καὶ 156 ἐν γῇ ἀλλοτρίᾳ τοὺς Ἑβραίους κολάσας καὶ αὐτὸς ἐν γῇ ἐρήμῳ ἀξίως κολασθήσεται" 2χαθ' ὃ ἢ γραφὴ ὑφηγεῖται λέγουσα: »τότε 21αγνιὴλ οὐ τὸ ὄνομα Βαλτάσαρ ἀπηνεώθη oe ὥραν μίαν, καὶ οἱ διαλογισμοὶ αὐτοῦ συνετάρασσον αὐτόν. καὶ ἀπεχρίθη Βαλτάσαρ καὶ εἶπεν" κύριε, ἔστω τὸ ἐνύπνιον τοῖς μισοῦσίν σε καὶ ἡ σίγκρισις αὐτοῖ τοῖς ἐχθροῖς σου. τὸ δένδρον ὃ εἶδες τὸ μεγαλυνθὲν καὶ ἰσχυκός, οὗ τὸ ὕψος ἔφθασεν εἰς τὸν οὐρανὸν καὶ τὸ κῦτος αὐτοῦ εἰς πᾶσαν τὴν γῆν καὶ τὰ φύλλα αὐτοῦ εὐθαλῆ καὶ ὃ καρπὸς αὐτοῦ πολὺς καὶ τροφὴ πᾶσιν ἢν ἐν αὐτῷ, ὑποκάτω αὐτοῦ κατῴκουν τὰ θηρία τὰ ἄγρια καὶ ἐν τοῖς κλάδοις αὐτοῦ κατεσκήνουν τὰ ὄρνξα τοῦ οὐρανοῦ, — σὺ εἶ, βασιλεῦ, ὅτι ἐμεγαλύνθης καὶ ἴσχυσας, καὶ ἢ μεγαλωσύνη σου ἐμεγαλύνθη καὶ ἔφθασεν εἰς τὸν οὐρανόν, καὶ ἡ κυρία σου εἰς τὰ πέρατα τῆς γῆς. καὶ ὅτι εἶδεν ὃ βασιλεὺς εἰρ καὶ ἅγιον καταβαίνοντα ἀπὸ οὐρανοῦ καὶ εἶπεν' ἐκτίλατε τὸ δένδρον καὶ διαφθείρατε αὐτό, πλὴν τὴν φυὴν τῶν ῥιζῶν αὐτοῦ ἐν τῇ γῇ ἐάσατε, καὶ (ἐν) δεσμῷ χαλχῷ καὶ σιδηρῷ καὶ ἐν τῇ χλόῃ τῇ ἔξω καὶ τῇ δρόσῳ τοῖ οὐρανοῦ αὐλισθήσεται καὶ μετὰ θηρίων ἀγρίων ἡ μερὶς αὐτοῦ, ἕως οὗ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπ᾿ αὐτῷ. τοῦτο ἡ σύγκρισις αὐτοῦ. βασιλεῦ, καὶ σύγκριμα ὑψίστου ἐστίν, € ἔφθασεν ἐπὶ τὸν κύριόν μου τὸν βασιλέα καὶ σὲ ἐχδιώξουσιν ἀπὸ τῶν ἀνθρώπων καὶ μετὰ θηρίων ἀγρίων ἡ κατοικία σου, καὶ χόρτον ὡἧςς βοῦν ψωμιοῦσίν σε, καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ ᾿αὐλισθή, ‚Con καὶ ἑπτὰ καιροὶ ἀλλω)γήσονται (ἐπί σε), ἕως οὐ γνῷς. ὅτι κυριεύει ὁ ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων. καὶ ᾧ ἂν δόξῃ δώσει αὐτήν. καὶ ὅτι εἶπεν" ἐάσατε τὴν φυὴν τῶν ῥιζῶν τοῦ δένδρου" ἡ βασιλεία σου σοὶ μένξι, ἀφ᾽ ἧς ἂν γνῷς τὴν ἐξουσίαν τὴν οὐράνιον. διὰ τοῦτο, βασιλεῦ, ἡ βουλή μου ἀρεσότω σοι καὶ τὰς ἁμαρτίας σου ἐν ἐλεημοσύγναις λύτρωσαι καὶ τὰς ἀδικίας σου ἐν οἰκτιρμοῖς πενήτων" ἴσως ἔσται μαχροθυμία τοῖς παραπτοώμασίν σου. --- ταῦτα πώντα ἔφθασεν ἐπὶ Ναβουχοδονόσορ τὸν βασιλέα. μετὰ δωδεκάμηνον ἐν τῷ ναῷ τῆς βασιλείας αἰτοῦ ἐν Βαβυλῶνι περιπατῶν ἀπεκρίθη ὃ βασιλεὺς καὶ εἶπεν" οὐχ αὕτη ἐστὶν Baβυλὼν ἡ μεγάλη, ἣν ἐγὼ φκοδόμησα εἰς οἶχον βασιλείας ἐν τῷ κράτει τῆς ἰσχύος μου εἰς τιμὴν τῆς δόξης μου; ἔτι τοῦ λόϊ(γου ἐν τῷ στόματι τοῦ βασιλέως ὄντος φωνὴ ἀπ᾽ οὐρανοῦ ἐγένετο" σοὶ λέγουσιν), Ναβουχοδονόσορ βασιλεῦ, ἢ βασιλεία σου παρῆλθεν ἀπὸ σοῦ καὶ ἀπὸ τῶν ἀνθρώπων σε ἐκδιώξουσιν, καὶ μετὰ θηρίον ἀγρίων ἢ κατοικία σου, χόρτον εἷς βοῦν ψωμιοῦσίν σε, καὶ ἑπτὰ καιροὶ ἀλλαγή σονται ἐπὶ σοί, ἕως οὗ γνῷς ὅτι κυριεύει ὁ ἵψιστος τῆς βασιλείας τῶν ἀνθρώπων καὶ ᾧ ἂν δόξῃ δώσει αὐτήν. αὐτῇ τῇ ὥρᾳ ὃ λόγος συνετελέσθη ἐπὶ Ναβουχοδονόσορ. καὶ ἀπὸ τῶν ἀνθρώπων ἐξεδιοόχθη καὶ χόρτον ὡς βοῦς ἤσθιεν καὶ ὑπὸ τῆς δρόσου τοῦ οὐρανοῦ τὸ σῶμα αὐτοῦ ἐβάφη, ἕως αἱ τρίχες αὐτοῦ ὡς λεόντων ἐμεγαλύνθησαν καὶ οἱ ὄνυχες αὐτοῖ. ἐγένοντο ὡς ὀρνέων. καὶ μετὰ τὸ τέλος τῶν ἡμερῶν ἐγὼ Ναβουχοδονόσορ τοὶς ὀφθαλμοίς μου εἰς τὸν οὐρανὸν ἀνέλαβον καὶ αἱ φρένες μου ἐπ᾽ ἐμὲ ἐπεστράφησαν, καὶ τὸν ὕψιστον (ηὐλόγησα καὶ τὸν ζῶντα) εἰς τὸν αἰῶνα ἤνεσα καὶ ἐδόξασα, ὁτι (ἦν) ἐξουσία αὐτοῦ ἐξουσία αἰώνιος καὶ ἡ βασιλεία αὐτοῦ εἰς γενεὰν καὶ γενεάν, καὶ πάντες οἱ κατοικοῦντες τὴν γῆν εἰς οὐδὲν ἐλογίσθησαν, καὶ κατὰ τὸ θέλημα αὐτοῦ ποιεῖ ἐν τῇ δυνάμει τοῦ οὐρανοῦ καὶ ἐν τῇ κατοἰκίᾳ τῆς γῆς, καὶ οὐκ ἔστιν ὃς ἀντιστήσεται τῇ χειρὶ αὐτοῦ καὶ ἐρεῖ αὐτῷ᾽ τί ἐποίησας;"

Homoiōs oun kai (tǭ) Nabouchodonosor synebē" oktōkaidekatou mentoi gar etous archomenou estēsen tē» eikona, kathos en tę̄ pro taïtēs biblǭ eirētai kai ta metra tautēs apodedeiktai plērōthentos de tou eniautou meta dōdekamēnon aphę̄rethē Alm autou hē basileia, hina .. kai ho heterous ... en tois hyresin phygas genētai kai 156 en gę̄ allotrią tous Hebraious kolasas kai autos en gę̄ erēmǭ axiōs kolasthēsetai" 2chath' ho ē graphē hyphēgeitai legousa: »tote 21agniēl ou to onoma Baltasar apēneōthē oe hōran mian, kai hoi dialogismoi autou synetarasson auton. kai apechrithē Baltasar kai eipen" kyrie, estō to enypnion tois misousin se kai hē sinkrisis autoi tois echthrois sou. to dendron ho eides to megalynthen kai ischykos, hou to hypsos ephthasen eis ton ouranon kai to kytos autou eis pasan tēn gēn kai ta phylla autou euthalē kai ho karpos autou polys kai trophē pasin ēn en autǭ, hypokatō autou katǭkoun ta thēria ta agria kai en tois kladois autou kateskēnoun ta ornxa tou ouranou, — sy ei, basileu, hoti emegalynthēs kai ischysas, kai ē megalōsynē sou emegalynthē kai ephthasen eis ton ouranon, kai hē kyria sou eis ta perata tēs gēs. kai hoti eiden ho basileus eir kai hagion katabainonta apo ouranou kai eipen' ektilate to dendron kai diaphtheirate auto, plēn tēn phyēn tōn rhizōn autou en tę̄ gę̄ easate, kai (en) desmǭ chalchǭ kai sidērǭ kai en tę̄ chloę̄ tę̄ exō kai tę̄ drosǭ toi ouranou aulisthēsetai kai meta thēriōn agriōn hē meris autou, heōs hou hepta kairoi allagēsontai ep᾿ autǭ. touto hē synkrisis autou. basileu, kai synkrima hypsistou estin, € ephthasen epi ton kyrion mou ton basilea kai se echdiōxousin apo tōn anthrōpōn kai meta thēriōn agriōn hē katoikia sou, kai chorton hōēss boun psōmiousin se, kai apo tēs drosou tou ouranou ᾿aulisthē, ‚Con kai hepta kairoi allō)gēsontai (epi se), heōs ou gnǭs. hoti kyrieuei ho hypsistos tēs basileias tōn anthrōpōn. kai hǭ an doxę̄ dōsei autēn. kai hoti eipen" easate tēn phyēn tōn rhizōn tou dendrou" hē basileia sou soi menxi, aph᾽ hēs an gnǭs tēn exousian tēn ouranion. dia touto, basileu, hē boulē mou aresotō soi kai tas hamartias sou en eleēmosygnais lytrōsai kai tas adikias sou en oiktirmois penētōn" isōs estai machrothymia tois paraptoōmasin sou. --- tauta pōnta ephthasen epi Nabouchodonosor ton basilea. meta dōdekamēnon en tǭ naǭ tēs basileias aitou en Babylōni peripatōn apekrithē ho basileus kai eipen" ouch hautē estin Babylōn hē megalē, hēn egō phkodomēsa eis oichon basileias en tǭ kratei tēs ischyos mou eis timēn tēs doxēs mou? eti tou loï(gou en tǭ stomati tou basileōs ontos phōnē ap᾽ ouranou egeneto" soi legousin), Nabouchodonosor basileu, ē basileia sou parēlthen apo sou kai apo tōn anthrōpōn se ekdiōxousin, kai meta thērion agriōn ē katoikia sou, chorton heis boun psōmiousin se, kai hepta kairoi allagē sontai epi soi, heōs hou gnǭs hoti kyrieuei ho hipsistos tēs basileias tōn anthrōpōn kai hǭ an doxę̄ dōsei autēn. autę̄ tę̄ hōrą ho logos synetelesthē epi Nabouchodonosor. kai apo tōn anthrōpōn exedioochthē kai chorton hōs bous ēsthien kai hypo tēs drosou tou ouranou to sōma autou ebaphē, heōs hai triches autou hōs leontōn emegalynthēsan kai hoi onyches autoi. egenonto hōs orneōn. kai meta to telos tōn hēmerōn egō Nabouchodonosor tois ophthalmois mou eis ton ouranon anelabon kai hai phrenes mou ep᾽ eme epestraphēsan, kai ton hypsiston (ēulogēsa kai ton zōnta) eis ton aiōna ēnesa kai edoxasa, hoti (ēn) exousia autou exousia aiōnios kai hē basileia autou eis genean kai genean, kai pantes hoi katoikountes tēn gēn eis ouden elogisthēsan, kai kata to thelēma autou poiei en tę̄ dynamei tou ouranou kai en tę̄ katoikią tēs gēs, kai ouk estin hos antistēsetai tę̄ cheiri autou kai erei autǭ᾽ ti epoiēsas?"

The same, then, befell Nebuchadnezzar. For at the beginning of the eighteenth year he set up the image, as was said in the preceding book, where its measurements were also explained; but when the year was completed, after twelve months, the kingdom was taken from him, so that … he who [had driven] others … might become a fugitive in the mountains, and, having punished the Hebrews in a foreign land, might himself be worthily punished in a desert land. As Scripture relates, saying: 'Then Daniel, whose name was Belteshazzar, was dumbfounded for about one hour, and his thoughts troubled him. And Belteshazzar answered and said: Lord, may the dream be for those who hate you, and its interpretation for your enemies. The tree that you saw, which grew great and strong, whose height reached to heaven and its breadth to all the earth, whose leaves were flourishing and its fruit abundant, and in which was food for all, under which the wild beasts dwelt and in whose branches the birds of heaven lodged: it is you, O king, for you have grown great and strong, and your greatness has grown and reached to heaven, and your dominion to the ends of the earth. And as for the king's seeing a watcher and a holy one coming down from heaven, who said, Strip the tree and destroy it, but leave the stump of its roots in the earth, and (in) a band of bronze and iron, and in the grass outside and in the dew of heaven he shall lodge, and his portion shall be with the wild beasts until seven times pass over him: this is its interpretation, O king, and it is the decree of the Most High, which has come upon my lord the king. They shall drive you from among men, and your dwelling shall be with the wild beasts; they shall feed you grass like an ox, and you shall lodge in the dew of heaven, and seven times shall pass (over you), until you know that the Most High rules the kingdom of men, and to whom he will he gives it. And as for his saying, Leave the stump of the roots of the tree: your kingdom remains yours from the time that you know the heavenly authority. Therefore, O king, let my counsel please you, and redeem your sins by almsgiving and your iniquities by mercy to the poor; perhaps there will be long-suffering toward your trespasses.' All these things came upon King Nebuchadnezzar. 'After twelve months, as he walked in the temple of his kingdom in Babylon, the king answered and said: Is not this great Babylon, which I have built as a royal house by the might of my power, for the honour of my glory? While the word was still in the king's mouth, a voice came from heaven: To you it is said, King Nebuchadnezzar: your kingdom has passed from you, and they shall drive you from among men, and your dwelling shall be with the wild beasts; they shall feed you grass like an ox, and seven times shall pass over you, until you know that the Most High rules the kingdom of men, and to whom he will he gives it. In that very hour the word was fulfilled upon Nebuchadnezzar: he was driven from among men and ate grass like an ox, and his body was wet with the dew of heaven, until his hair grew long like lions' and his nails became like birds'. And at the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me; and I blessed the Most High, and praised and glorified him who lives for ever, for his authority is an everlasting authority and his kingdom is from generation to generation; and all the inhabitants of the earth are accounted as nothing, and he does according to his will in the host of heaven and among the inhabitants of the earth, and there is none who can stay his hand and say to him: What have you done?'

Dan 3:1 (allusion, high confidence) · Dan 4:19 (4:16 LXX) (quotation, high confidence) · Dan 4:22 (4:19 LXX) (quotation, high confidence) · Dan 4:27 (4:24 LXX) (quotation, high confidence) · Dan 4:29 (4:26 LXX) (quotation, high confidence) · Dan 4:33 (4:30 LXX) (quotation, high confidence) · Dan 4:34 (4:31 LXX) (quotation, high confidence) · Dan 4:35 (4:32 LXX) (quotation, high confidence)

Notes and citation

Summary: Twelve months after setting up the image Nebuchadnezzar lost his kingdom; the lemma of Daniel 4:19–35 gives Daniel's interpretation and its fulfilment.

Quotation: Dan 4:19–35 (Theodotion 4:16–32). The OCR has lost a few words in the first sentence ('…'); translated by sense.

Notes on the original text

Digital text corrected (OCR slips; OCR χ for κ; line number, page number and running head; manuscript folio number in text): 37a βασιλεία → βασιλεία; ὑποχάτω → ὑποκάτω; 1ὅ τῶ 198 ἹΠΠΟΔΥΤΟῪ → ; χλάϊδοις → κλάδοις; δωδεχάμηνον → δωδεκάμηνον.

Cite (SBL): Hippolytus, Comm. Dan. 3.5 (Bonwetsch GCS 1:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-5). (abbreviation not yet checked)

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3.6Bonwetsch GCS 1:130

Τὸ μὲν οὖν ἐνύπνιον δοκεῖ αὐθερμήνευτον εἶναι καὶ πᾶσιν εὐδηλον, καθὸς καὶ ἡ γραφὴ διδάσκει ταῦτα οὕτως γεγενῆσθαι, καὶ αὐτὸς δὲ ὁ βασιλεὺς ὕστερον ἐξομολογούμενος τὰ συμβάντα αὐτῷ διηγήσατο. 2Ξἀλλὰ γοῦν ἡ χάρις τοῦ θεοῦ ἀφθόνως συνετίζει τὸν ἄνθρωπον, ἵνα ἐν πᾶσιν τὸν νοῦν ἀνεμπόδιστον ἔχοντες μὴ προσὥποις ἀνθρώπων βασιλέων προσέχωμεν --- ματαία γὰρ ἐλπὶς εἰς ανθρωπον —, μηδὲ ἄρχοντας τοὺς ἐπ᾽ ἐξουσιῶν [ῦντας] τεταγμένους ἕνεχεν δόματος κολακεύωμεν, ἀλλὰ μόνο θεῷ προσκαρτεροῦντες καὶ τὰ εὐάρεστα τούτῳ ποιοῦντες καὶ τὸν νῦν βίον ἀκίνδυνον διατελέὄώμεν καὶ τὴν μέλλουσαν κρίσιν εὐχόλως ἐκφύγωμεν. ὃὅὃτί γὰρ οφελῆσαι δύναται βασιλεὺς καὶ δυνάστης ἄνθρωπο;, ὁπότε καὶ αὐτὸς θνητὸς ὧν ὑπὸ τὴν τοῦ πεποιηκότος αὐτὸν κ[ιν]εῖται ἐξουσίαν; " δύγαται μὲν γὰρ ἐν τῷ νῦν βίῳ δόματά σοι πολλὰ καὶ μεγάλα παρασχεῖν, ἀλλὰ καὶ ταῦτα ἐπίγειά [ῦνταὶ ἐστιν καὶ πρόσχαιρα τυγχάνει. πολλοὶ δὲ καὶ τιμῆς καὶ δωρεᾶς ὑπὸ βασιλέως λαχόντες καὶ ἐπ᾽ ἐξουσιῶν (καὶ) τιμῶν κατασταθέντες, ὕστερον αὐτοὶ δι᾿ ἑαυτοὺς ἔκιενδύνευσαν᾽ ἢ ὡς ἐπίβουλοι εὑρεθέντες, ἢ we φίλοι βασιλέως ὑπὸ ἑτέρων ἀναιρεθέντες. τί τούτους ὠφέλησεν ἡ πρὸς τὸν βασιλέα φιλία; οἱ μήτε τῶν δομάτων ὧν ἔλαβον ἐνεϊπλήσθησαν, προσέτι δὲ καὶ τὴν ἑαυτῶν ψυχὴν προσαπώλεσαν. Ἰφεῦγε οὖν τὰ τοιαῦτα πρόσὦπα, ὦ ἄνθρωπε, μήποτε κινδυνεύσῃς δι᾿ αὐτούς. πᾶσα“ γὰρ (σὰρξ χόρτος καὶ πᾶσα δόξα" ἀνθρώπου (ὡς ἄνθος χόρτου ὃ χόρτος ἐξηράνθη καὶ τὸ ἄνθος ἐξέπεσεν θἄχουσον τὸ ὑπὸ τοῦ ἀποστόλου Παύλου εἰρημένον, πῶς παραινεῖ Τιμοθέῳ γράφων" τοῖς πλουσίοις τοῦ νῦν αἰῶνος παράγγελλε μὴ ὑψηλοφρονεῖν, μηδὲ πεποιθέναι ἐπὶ πλούτου ἀδηλότητι, ἀλλ᾽" ἠλπιχέναι͵ ἐπὶ θεὸν ζῶντα, ὃς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα δὲ πιστῶν“. 9ὴ γὰρ τῶν ἐν ὑπεροχῇ χειμένωοων δόξα φυλλοις ξηροῖς ἔοιχεν, (X) πρὸς ὀλίγον" ἀκμάσαντα, εὐθέως δὲ μαρανθέντα.

To men oun enypnion dokei authermēneuton einai kai pasin eudēlon, kathos kai hē graphē didaskei tauta houtōs gegenēsthai, kai autos de ho basileus hysteron exomologoumenos ta symbanta autǭ diēgēsato. 2Xalla goun hē charis tou theou aphthonōs synetizei ton anthrōpon, hina en pasin ton noun anempodiston echontes mē prosōpois anthrōpōn basileōn prosechōmen --- mataia gar elpis eis anthrōpon —, mēde archontas tous ep᾽ exousiōn [yntas] tetagmenous henechen domatos kolakeuōmen, alla mono theǭ proskarterountes kai ta euaresta toutǭ poiountes kai ton nyn bion akindynon diateleoōmen kai tēn mellousan krisin eucholōs ekphygōmen. hoooti gar ophelēsai dynatai basileus kai dynastēs anthrōpo?, hopote kai autos thnētos hōn hypo tēn tou pepoiēkotos auton k[in]eitai exousian? " dygatai men gar en tǭ nyn biǭ domata soi polla kai megala paraschein, alla kai tauta epigeia [yntai estin kai proschaira tynchanei. polloi de kai timēs kai dōreas hypo basileōs lachontes kai ep᾽ exousiōn (kai) timōn katastathentes, hysteron autoi di᾿ heautous ekiendyneusan᾽ ē hōs epibouloi heurethentes, ē we philoi basileōs hypo heterōn anairethentes. ti toutous ōphelēsen hē pros ton basilea philia? hoi mēte tōn domatōn hōn elabon eneïplēsthēsan, proseti de kai tēn heautōn psychēn prosapōlesan. Ipheuge oun ta toiauta prosōpa, ō anthrōpe, mēpote kindyneusę̄s di᾿ autous. pasa“ gar (sarx chortos kai pasa doxa" anthrōpou (hōs anthos chortou ho chortos exēranthē kai to anthos exepesen thachouson to hypo tou apostolou Paulou eirēmenon, pōs parainei Timotheǭ graphōn" tois plousiois tou nyn aiōnos parangelle mē hypsēlophronein, mēde pepoithenai epi ploutou adēlotēti, all᾽" ēlpichenai͵ epi theon zōnta, hos estin sōtēr pantōn anthrōpōn, malista de pistōn“. 9ē gar tōn en hyperochę̄ cheimenōoōn doxa phyllois xērois eoichen, (X) pros oligon" akmasanta, eutheōs de maranthenta.

The dream seems to explain itself and to be plain to all, as Scripture also teaches that these things happened so, and the king himself afterwards confessed and related what befell him. But the grace of God gives understanding to man ungrudgingly, so that, keeping our mind unhindered in all things, we may not pay regard to the faces of human kings (for vain is hope in man), nor flatter rulers appointed over authorities for the sake of a gift, but, persevering with God alone and doing what is pleasing to him, may both pass the present life without danger and easily escape the coming judgment. For what can a king and potentate, a man, profit you, when he himself, being mortal, is moved under the authority of the one who made him? He can indeed give you many great gifts in the present life, but these too are earthly and only temporary. And many who obtained honour and gifts from a king and were set over authorities (and) honours afterwards came into danger through their own doing, either found to be plotters, or killed by others as friends of the king. What did friendship with the king profit them? They did not have their fill of the gifts they received, and besides they lost their own soul as well. Flee, then, from such persons, man, lest you come into danger through them. For 'all (flesh is grass, and all the glory' of man) 'as the flower of grass; the grass withers and the flower falls.' Hear what was said by the apostle Paul, how he exhorts Timothy in writing: 'Charge the rich in this present age not to be haughty, nor to trust in the uncertainty of riches, but to hope in the living God, who is the Saviour of all men, especially of believers.' For the glory of those in high places is like dry leaves, (which) flourish 'for a little while' but at once wither.

Ps 146:3 (145:3 LXX) (allusion, medium confidence) · Isa 40:6 (quotation, high confidence) · 1 Pet 1:24 (quotation, high confidence) · 1 Tim 6:17 (quotation, high confidence) · 1 Tim 4:10 (quotation, high confidence) · Jas 4:14 (echo, low confidence)

Notes and citation

Summary: Do not trust in kings or seek their favour, for their gifts are passing and their friendship dangerous; hope in the living God.

Quotations and allusions: Ps 146:3 (cf. Ps 118:9; 'vain is hope in man'); Isa 40:6–7 (1 Pet 1:24); 1 Tim 6:17 with 4:10; Jas 4:14 ('for a little while').

Notes on the original text

Digital text corrected (OCR noise; OCR χ for κ; running heads and page numbers): οι ΕΙΣ TON ΔΑΝΙΗ͂Δ UI, 5. 6. 131 132 ἹΠΠΟΛΥΤΟΥ → ; κολαχεύωμεν → κολακεύωμεν; » Ζ ς → .

Topics: Ethics

Cite (SBL): Hippolytus, Comm. Dan. 3.6 (Bonwetsch GCS 1:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-6). (abbreviation not yet checked)

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