Commentary on Daniel 3.21–3.31

Hippolytus of Rome · Commentary on Daniel · ca. 202-204 · Rome · 9 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 3

3.21Bonwetsch GCS 1:162

Ὁ μὲν οὖν .,Δανιὴλ ἡνίκα ἔγνω" τὸ γεγραμμένον νοήσας τὴν εἰς αὐτὸν γεγενημένην ἐπιβουλὴν οὐκ ἐφοβήθη οὐδὲ ἐδειλίασεν, ἑτοίμως ἔχων βρῶμα τοῖς θηρίοις παραδοθῆναι ἢ ὑποταγῆναι τῷ προστάγματι τοῦ βασιλέως" καίτοι ἔχων προχέντημα τὸ ἐπὶ τῶν τριῶν παίδων γεγενημένον, ος μὴ βουληθέντες τῇ εἴχόνι τοῦ βασιλέως ποοσκυνῆσαι ἐκ καμίνου πυρὸς διεσώθησαν. ? καὶ δὴ εἰσελθῶν „Ele τὸν οἶχον αὐτοῦ" ἤροιξεν τὰς θυρίδας.. »ἐν τοῖς ὑπερῴοις κατέναντι Περουσαλὴμ καὶ καιροὺς τρεῖς τῆς ἡμέρας ἢν κάμπτων» τὰ γόνατα ἑαυτοῦ za προσευχόμενος καὶ ἐϊξομολογούμενος ἐναντίον τοῦ θεοῦ αὐτοῦ, καθὸὼς ἢν ποιῶν ἐν τοῖς ἔμπροσθεν". XXNIL ΔΧοὴ οὖν ὁρᾶν τὴν εὐλάβειαν τοῦ μακαρίου Δανιήλ. πῶς εἰ καὶ ἐδόκει ἐν τοῖς βασιλικοῖς πράγμασιν ἀποσχολεῖσθαι, ἀλλ᾽ ἤγουν τῇ προσευχῇ τὸ καθ᾽ ἡμέραν προσεκαρτέρει, ἀποδιδοὺς «τὰ μὲν Καίσαρι τῷ Καίσαρι, τὰ δὲ τῷ dem τῷ θεῴ". — Ξἀλλ᾽ ἴσως ἐρεῖ τις" τί οὖν; οὐκ ἠδίνατο τῇ μὲν ἡμέρᾳ ἐν τῇ καρδίᾳ πρὸς τὸν θεὸν εὔχεσθαι, τὴν δὲ νύκτα ὡς ἐβούλετο ἐν τῷ οἴκῳ λαθραίως τῇ προσευχῇ σχολάζειν, ἵνα μὴ κινδυνεύσῃ; ἠδύνατο: ἀλλ᾽ οὐχ ἠθέλησεν. 8 εἶ γὰρ τοῦτο πεποιήκει; εἶχον ἂν οἱ τακτικοὶ καὶ οἱ σατράπαι εἰπεῖν" πῶς φοβεῖται τὸν θεόν, ὁπότε τοῦ βασιλέως τὸ δόγμα ἐφοβήθη καὶ τοῖς ὑπ᾿ αὐτοῦ κελευσθεῖσιν ὑπετάγη: καὶ ἤμελλον μομφήν τινα καὶ ψόγον ἀπιστίας καταφέρειν κατ᾽ αὐτοῦ" ἱποχρίσεως γὰρ τοῦτο (ἔργον ἀλλ᾽ οὐ φόβου καὶ πίστεως (τῆς) πρὸς τὸν θεόν. 'καὶ διὰ τοῦτο οὐκ ἔδωκεν «ἀφορμὴν καταλαλίας τοῖς ἀντικειμένοις" «ἡ γὰρ ἂν τις" ὑποταγῇ ,.τοίτῳ καὶ δεδούλωται. XXI. Οἱ γὰρ θεῷ πιστεύοντες οὐκ ὀφείλουσιν οὔτε ἱποκρίνεσθαι οὔτε τοὺς ὑπ᾽ ἐξουσιῶν τεταγμένους φοβεῖσθαι, χωρὶς ἐὰν μή τι κακὸν ποιήσωσιν" εἰ δὲ ἕνεκεν τῆς εἰς θεὸν πίστεως ἕτερόν τι ποιεῖν (αὐτοὺς) ἀναγκάζουσιν, ἡδέως ἀποθνήσκειν μᾶλλον N ποιεῖν τὰ ὑπ᾿ αὐτῶν κελευόμενα. ὥ2τῷ γὰρ εἰπεῖν τὸν ἀπόστολον πάσαις «ἐξουσίαις ὑπερεχούσαις" ὑποτάσσεσθαι οὐ περὶ τούτου λέγει. ἵνα ἀρνησάμενοι τὴν πίστιν ἡμῶν καὶ τὰ ὑπὸ θεοῦ προστεταγμένα ἅπερ οἱ ἄνθρωποι κελεύουσιν ταῦτα καὶ ποιῶμεν, ἀλλὰ φοβουμένους τὰς ἐξουσίας μηδὲν κακὸν πράσσειν, ἵνα μὴ ὑπ᾽ αὐτῶν ὡς κακοποιοὶ κολασθῶμεν. καὶ διὰ τοῦτο λέγει᾽ .θεοῦ διάκονός ἐστιν ὁ ἔκδικος" τοῖς „TO κακὸν" πράσσουσιν. τί; .θέλεις μὴ φοβεῖσθαι τὴν ἐξουσίαν»; τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς". μἐπὰν δὲ τὸ κακὸν ποιῇς. φοβοῦ" οὐ γὰρ εἰκῆ τὴν μάχαιραν φορεῖ". ὥστε κατὰ τοῦτο εἶπεν ὑποτάσσεσθαι τῷ δοίως καὶ εὐλαβῶς ἐν τῷ νῦν βίῳ ζῆν, πρὸ ὀφθαλμῶν ἔχοντας τὸν τῆς μακαίρας κίνδυνον. 105 μὲν οὖν ἀπόστολοι κωλυόμενοι ὑπὸ τῶν ἀρχόντων καὶ γραμματέων τὸν λόγον λαλεῖν οὐχ ἐπαύοντο πειθαρχοῦντες ,θεῷ μᾶλλον ἢ ἀνθρώποις", καὶ διὰ τοῦτο ἀγανακτήσαντες ,ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ" ἀλλ᾽ ὁ ,,γγελος διὰ νυκτὸς“ (ἐξαγαγὼν αὐτοὺς εἶπεν" πορευθέντες .λαλεῖτει „TA ῥήματα τῆς ζωῆς ταύτης". —

Ho men oun .,Daniēl hēnika egnō" to gegrammenon noēsas tēn eis auton gegenēmenēn epiboulēn ouk ephobēthē oude edeiliasen, hetoimōs echōn brōma tois thēriois paradothēnai ē hypotagēnai tǭ prostagmati tou basileōs" kaitoi echōn prochentēma to epi tōn triōn paidōn gegenēmenon, os mē boulēthentes tę̄ eichoni tou basileōs pooskynēsai ek kaminou pyros diesōthēsan. ? kai dē eiselthōn „Ele ton oichon autou" ēroixen tas thyridas.. »en tois hyperǭois katenanti Perousalēm kai kairous treis tēs hēmeras ēn kamptōn» ta gonata heautou za proseuchomenos kai eïxomologoumenos enantion tou theou autou, kathoōs ēn poiōn en tois emprosthen". XXNIL DChoē oun horan tēn eulabeian tou makariou Daniēl. pōs ei kai edokei en tois basilikois pragmasin aposcholeisthai, all᾽ ēgoun tę̄ proseuchę̄ to kath᾽ hēmeran prosekarterei, apodidous «ta men Kaisari tǭ Kaisari, ta de tǭ dem tǭ theǭ". — Xall᾽ isōs erei tis" ti oun? ouk ēdinato tę̄ men hēmerą en tę̄ kardią pros ton theon euchesthai, tēn de nykta hōs ebouleto en tǭ oikǭ lathraiōs tę̄ proseuchę̄ scholazein, hina mē kindyneusę̄? ēdynato: all᾽ ouch ēthelēsen. 8 ei gar touto pepoiēkei? eichon an hoi taktikoi kai hoi satrapai eipein" pōs phobeitai ton theon, hopote tou basileōs to dogma ephobēthē kai tois hyp᾿ autou keleustheisin hypetagē: kai ēmellon momphēn tina kai psogon apistias katapherein kat᾽ autou" hipochriseōs gar touto (ergon all᾽ ou phobou kai pisteōs (tēs) pros ton theon. 'kai dia touto ouk edōken «aphormēn katalalias tois antikeimenois" «hē gar an tis" hypotagę̄ ,.toitǭ kai dedoulōtai. XXI. Hoi gar theǭ pisteuontes ouk opheilousin oute hipokrinesthai oute tous hyp᾽ exousiōn tetagmenous phobeisthai, chōris ean mē ti kakon poiēsōsin" ei de heneken tēs eis theon pisteōs heteron ti poiein (autous) anankazousin, hēdeōs apothnēskein mallon N poiein ta hyp᾿ autōn keleuomena. hō2tǭ gar eipein ton apostolon pasais «exousiais hyperechousais" hypotassesthai ou peri toutou legei. hina arnēsamenoi tēn pistin hēmōn kai ta hypo theou prostetagmena haper hoi anthrōpoi keleuousin tauta kai poiōmen, alla phoboumenous tas exousias mēden kakon prassein, hina mē hyp᾽ autōn hōs kakopoioi kolasthōmen. kai dia touto legei᾽ .theou diakonos estin ho ekdikos" tois „TO kakon" prassousin. ti? .theleis mē phobeisthai tēn exousian»? to agathon poiei, kai hexeis epainon ex autēs". mepan de to kakon poię̄s. phobou" ou gar eikē tēn machairan phorei". hōste kata touto eipen hypotassesthai tǭ doiōs kai eulabōs en tǭ nyn biǭ zēn, pro ophthalmōn echontas ton tēs makairas kindynon. 105 men oun apostoloi kōlyomenoi hypo tōn archontōn kai grammateōn ton logon lalein ouch epauonto peitharchountes ,theǭ mallon ē anthrōpois", kai dia touto aganaktēsantes ,ethento autous en tērēsei dēmosią" all᾽ ho ,,ngelos dia nyktos“ (exagagōn autous eipen" poreuthentes .laleitei „TA rhēmata tēs zōēs tautēs". —

[21] 'When Daniel knew', then, what had been written, understanding the plot laid against him, he was not afraid or cowardly, being ready to be handed over as food to the beasts rather than submit to the king's command; though indeed he had as an encouragement what had happened to the three youths, who, refusing to worship the king's image, were saved from the furnace of fire. And indeed, 'going into his house, he opened the windows in his upper room toward Jerusalem, and three times a day he was bending his knees and praying and giving thanks before his God, as he had done before.' [22] We must see, then, the piety of the blessed Daniel: how, though he seemed occupied with the king's affairs, he nevertheless persevered in prayer every day, rendering 'to Caesar the things that are Caesar's, and to God the things that are God's'. But perhaps someone will say: 'What then? Could he not by day pray to God in his heart, and at night, as he wished, give himself to prayer secretly in his house, so as not to be in danger?' He could; but he would not. For if he had done this, the governors and satraps could have said, 'How does he fear God, when he feared the king's decree and submitted to what was commanded by him?', and they would have brought some blame and reproach of faithlessness against him; for this would be the (work) of hypocrisy, not of fear of and faith (in) God. And for this reason he gave 'no occasion for slander to his adversaries'; for 'to whatever' one submits, 'to that he is also enslaved'. [23] For those who believe in God ought neither to play the hypocrite nor to fear those appointed in authority, unless they do some evil; but if they compel (them) to do something else contrary to their faith in God, it is better to die gladly than to do what they command. For when the apostle says to be subject to all 'the governing authorities', he is not speaking about this, that we should deny our faith and the things commanded by God and do whatever men command; but that, fearing the authorities, we should do no evil, lest we be punished by them as evildoers. And for this reason he says: 'He is God's minister, an avenger' to those who do 'evil'. What? 'Do you wish not to fear the authority? Do what is good, and you will have praise from it. But if you do evil, be afraid; for it does not bear the sword in vain.' So he spoke of being subject in this sense: to live holily and piously in this present life, having before our eyes the danger of the sword. The apostles, then, when forbidden by the rulers and scribes to speak the word, did not stop, obeying 'God rather than men'; and for this reason, angered, 'they put them in the public prison'; but the angel, (bringing them out) 'by night', said: 'Go and speak the words of this life.'

Dan 6:10 (6:11 LXX) (quotation, high confidence) · Dan 3:18 (allusion, high confidence) · Matt 22:21 (quotation, high confidence) · 1 Tim 5:14 (quotation, high confidence) · 2 Pet 2:19 (quotation, high confidence) · Rom 13:1 (quotation, high confidence) · Rom 13:3 (quotation, high confidence) · Rom 13:4 (quotation, high confidence) · Acts 5:29 (quotation, high confidence) · Acts 5:18 (quotation, high confidence) · Acts 5:20 (quotation, high confidence)

Notes and citation

Summary: On Daniel 6:10: Daniel prays openly despite the decree rather than hide his faith; Christians obey the authorities by doing no evil, but must die rather than deny God, as the apostles obeyed God rather than men.

This staged unit holds Bonwetsch's chapters 21–23 (the numerals XXII and XXIII are partly visible); marked [21]–[23]. Quotations: Dan 6:10 (Theodotion 6:11); Matt 22:21; 1 Tim 5:14 ('no occasion'); 2 Pet 2:19; Rom 13:1, 3–4; Acts 5:18–20, 29.

Notes on the original text

Digital text corrected (OCR noise, page number and running head; OCR χ for κ; running heads and page numbers): σι 104 . ἹΠΠΟΑΥΤΟῪ → ; χαμίνου → καμίνου; ΕΙΣ ΤΟΝ 4ANIHA ΤΙ], 21. 22. 23. 165 166 ΠΙΠΟΛΥΤῸΥ → ; ἀποθνήσχειν → ἀποθνήσκειν.

Topics: Prayer, Persecution, Ethics

Cite (SBL): Hippolytus, Comm. Dan. 3.21 (Bonwetsch GCS 1:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-21). (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.

3.24Bonwetsch GCS 1:166

Οὕτως οὗν καὶ ὁ Δανιήλ, κωλυόμενος προσεύχεσθαι, τῷ / - ὔ > ς ᾿ - - ς “ δογματι τοῦ βασιλέως οὐχ ὑπετάγη, ἵνα μὴ δόξαν θεοῦ θῇ ὑποκάτω δόξης ἀνθρώ Ξεἰ γὰρ διὰ θεό ὑποθνήο; ίρεσθαι ὀφείλ οξης ἀνθρῶώπῶν. tel γὰρ διὰ θεὸν τις ἀποθνήσκχει, καίρεσθαι ὀφείλει ἐπὶ τουτῳ ζωὴν αἰώνιον ευρών. 3... ἐν τῷ κόσμζῳ .. COVP)TAS μηδὲ μίαν ἀφορμὴν διδόναι τοῖς ζητοῦσιν ἀφορμήν, ἵνα ἐν τούτῳ αὐτοὶ μᾶλλον καταισχυνωνται ὃν τρόπον καὶ ,οἱ ταχτικοὶ" ,ἐζήτουν" τότε ν(κατὰ Δανιὴλ' ἀφορμὴν „EVOEIV“ καὶ οὐχ ηὐριόκον, „OTL πιστὸς HP“ 480 δέ τινες βιάζονται τὸν θεὸν μὴ σέβειν μηδὲ αἰτεῖσθαι παρ᾽ αὐτοῦ, θάνατον ἡμῖν ἀπειλοῦντες, ἥδιστον μᾶλλον ἀποθνήσκειν ἢ ποιεῖν τὰ ὑπὸ τούτων κελευόμενα. ,τίς" γὰρ ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ θεοῖ; θλῖψις ) στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ κίνδυνος ἢ μάχαιρα;" δκαὶ διὰ τοῦτο ὃ μακάριος Δανιὴλ τὸν θεὸν μᾶλλον φοβὴηθεὶς καὶ παραδοὺς ἑαυτὸν τῷ θανάτῳ ὑπὸ. τοῦ ἀγγέλου ἐκ τῶν λεόν»τῶν διεσοῤθη. "εἰ γὰρ εὐλαβηθεὶς τὸ δόγμα ἡσύχασεν ἐν ταῖς τριάκοντα ἡμέραις, οὐκέτι ἡ τούτου πίστις πρὸς (τὸν θεὸν .. ἂν ἦν)" 1 οὐδεὶς" {γὰρ δύναται» δυσὶν κυρίζοις δουλ)εύειν“. τοῦ γὰρ διαβόλου ἀεὶ ἡ τέχνη τοιαύτη “εγένηται εἰς τὸ διώκειν καὶ θλίβειν καὶ καταπονεῖν τοὺς ἁγίους, ἵνα μὴ ἐπαίρωσιν προσευχόμενοι »νχεῖρας ὁσίους" τῷ θεῷ, εἰδῶς ὅτι ἡ τῶν ἁγίων προσευχὴ τῷ μὲν κόσμῳ εἰρήνην παρέχει, τῷ δὲ πονηρῷ κόλασιν. 8ὥσπερ καὶ ἐν τῇ ἐρήμῳ, «ἡνίκα ἂν ἐπῆρεν τὰς χεῖρας Μιωὺσῆς, ὑπερίσχυσεν ὃ Ἰσραήλ, ἡνίκα δ᾽ ἂν κατέθηκεν, ὑπερίσχυσεν ᾿Ιμαλήκ΄. θώσπερ τοῦτο ἕως νῦν γίνεται καὶ ἐφ᾽ Ξ ΟΣ Id Cr >» , ς ΄ ἡμῖν πληροῦται. ἡνίκα γὰρ ἂν παυσώμεθα προσευχόμενοι, VREQLOKVEL καθ' ἡμῶν ὁ ἀντικείμενος, ἡνίκα δὲ τῇ προσευχῇ προσκαρτεροῦμεν, κεκατάργηται ἡ τοῦ πονηροῦ δύναμις καὶ ἐξουσία.

Houtōs houn kai ho Daniēl, kōlyomenos proseuchesthai, tǭ / - y > s ᾿ - - s “ dogmati tou basileōs ouch hypetagē, hina mē doxan theou thę̄ hypokatō doxēs anthrō Xei gar dia theo hypothnēo? iresthai opheil oxēs anthrōōpōn. tel gar dia theon tis apothnēskchei, kairesthai opheilei epi toutǭ zōēn aiōnion eurōn. 3... en tǭ kosmzǭ .. COVP)TAS mēde mian aphormēn didonai tois zētousin aphormēn, hina en toutǭ autoi mallon kataischynōntai hon tropon kai ,hoi tachtikoi" ,ezētoun" tote n(kata Daniēl' aphormēn „EVOEIV“ kai ouch ēuriokon, „OTL pistos HP“ 480 de tines biazontai ton theon mē sebein mēde aiteisthai par᾽ autou, thanaton hēmin apeilountes, hēdiston mallon apothnēskein ē poiein ta hypo toutōn keleuomena. ,tis" gar hēmas chōrisei apo tēs agapēs tou theoi? thlipsis ) stenochōria ē diōgmos ē limos ē kindynos ē machaira?" dkai dia touto ho makarios Daniēl ton theon mallon phobēētheis kai paradous heauton tǭ thanatǭ hypo. tou angelou ek tōn leon»tōn diesorthē. "ei gar eulabētheis to dogma hēsychasen en tais triakonta hēmerais, ouketi hē toutou pistis pros (ton theon .. an ēn)" 1 oudeis" {gar dynatai» dysin kyrizois doul)euein“. tou gar diabolou aei hē technē toiautē “egenētai eis to diōkein kai thlibein kai kataponein tous hagious, hina mē epairōsin proseuchomenoi »ncheiras hosious" tǭ theǭ, eidōs hoti hē tōn hagiōn proseuchē tǭ men kosmǭ eirēnēn parechei, tǭ de ponērǭ kolasin. 8hōsper kai en tę̄ erēmǭ, «hēnika an epēren tas cheiras Miōysēs, hyperischysen ho Israēl, hēnika d᾽ an katethēken, hyperischysen ᾿Imalēk΄. thōsper touto heōs nyn ginetai kai eph᾽ X OS Id Cr >» , s ΄ hēmin plēroutai. hēnika gar an pausōmetha proseuchomenoi, VREQLOKVEL kath' hēmōn ho antikeimenos, hēnika de tę̄ proseuchę̄ proskarteroumen, kekatargētai hē tou ponērou dynamis kai exousia.

So also Daniel, forbidden to pray, did not submit to the king's decree, so as not to set the glory of God below the glory of men. For if anyone dies for God's sake, he ought to rejoice at this, having found eternal life. … in the world …, giving not even one occasion to those who seek an occasion, so that in this they themselves may rather be put to shame; as 'the governors' then too 'sought to find' an occasion against Daniel and did not find it, 'because he was faithful'. But if some force us not to worship God nor to ask anything of him, threatening us with death, it is far sweeter to die than to do what they command. For 'who shall separate us from the love of God? Shall affliction, or distress, or persecution, or famine, or danger, or sword?' And for this reason the blessed Daniel, fearing God rather, and giving himself up to death, was saved from the lions by the angel. For if, out of caution about the decree, he had kept quiet during the thirty days, his faith toward (God would) no longer (have been whole); for 'no one can serve two masters'. For the devil's art has always been of this kind: to persecute, afflict and wear down the saints, so that they may not lift up 'holy hands' to God in prayer, knowing that the prayer of the saints brings peace to the world, but punishment to the evil one. Just as in the desert, 'whenever Moses lifted up his hands, Israel prevailed, and whenever he let them down, Amalek prevailed', so this happens until now and is fulfilled in us. For whenever we cease praying, the adversary prevails against us; but when we persevere in prayer, the power and authority of the evil one is brought to nothing.

Textual problem in this passage: see the notes.

Dan 6:4 (6:5 LXX) (quotation, high confidence) · Rom 8:35 (quotation, high confidence) · Matt 6:24 (quotation, high confidence) · 1 Tim 2:8 (quotation, high confidence) · Exod 17:11 (quotation, high confidence)

Notes and citation

Summary: Daniel would not set God's glory below men's; Christians threatened with death for worshipping God must choose to die; the devil persecutes the saints to stop their prayer, which defeats him as Moses' raised hands defeated Amalek.

Quotations: Dan 6:4 (Theodotion 6:5); Rom 8:35; Matt 6:24; 1 Tim 2:8; Exod 17:11. A line is lost in the OCR after 'eternal life' ('…').

Notes on the original text

Digital text corrected (OCR χ for κ; running heads and page numbers): ὑποχάτω → ὑποκάτω; ΕΙΣ ΤΟΝ AANIHA ΤΙ, 23. 24. 167 105 ἹΠΠΟΔΑΥΤΟΥ → ; χόσμῳ → κόσμῳ.

Topics: Prayer, Martyrdom, Persecution

Cite (SBL): Hippolytus, Comm. Dan. 3.24 (Bonwetsch GCS 1:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-24). (abbreviation not yet checked)

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3.25Bonwetsch GCS 1:168

Οὗτος οὖν καὶ ἐν τοῖς τακτικοῖς καὶ σατράπαις ἐνήργησεν τότε, ἵνα τὸ ἴδιον θέλημα δι᾽ αὐτῶν ἐπιτελέζ(σῃ καὶ τὸν μακάριον Δαγ)νιζὴλ εἰς τὸν λάκκον ἐμβάγδλῃ τῶν λεόντων. “(ὃν ,,ἐκεῖνοι) παρατηρήσαντες καὶ ἰδόντες αὐτὸν τρὶς τῆς ἡμέρας προσευχόμεγον» προσῆλθον λέγοντες «τῷ βασιλεῖ“. Δαρεῖε . βασιλεῦ" οὐχὶ ὁρισμὸν ἔθηκας ὅπως πᾶς ορθρώπος ὃς ἂν αἰτήσῃ παρὰ παντὸς θεοῦ καὶ ἀγνθρώπου αἴτημα ἕως ἡμερῶν τριάκοντα ἢ παρὰ σοῦ. βασιλεῦ, ἐμβλὴθήσεται εἰς τὸν λάκκον τῶν λεόντων;" ὁ δὲ εἶπεν" .ἀληθινὸς ὁ λόγος καὶ τὸ δόγμα Μήδων παὶ Περσῶν οὐ παρελεύσεται". οὶ δὲ πρὸς αὐτόν' ἰδού, »δανιὴλ ὁ ἀπὸ τῶν υἱῶν τῆς αἰχμαλωσίας τῆς Ἰουδαίας οὐχ ὑπετάγη τῷ θόγματί σου, καὶ καιροὺς τρεῖς τῆς ἡμέρας αἰτεῖ παρὰ τοῦ θεοῦ αὐτοῦ τὰ αἰτήματα αὐτοῦ. τότε ὁ βασιλεὺς τὸ ῥῆμα ος ἤκουσεν ἐλυπήθη ἐπ᾽ αὐτῷ καὶ περὶ τοῦ Δανιὴλ ἠγωνίσατο τοῦ ἐξελέσθαι αὐτόν". "ἐπιγνοὺς γὰρ τὴν τούτων μηχανήν, (ὅτι ἐχθροὶ ὄντες τῷ “Ἱανιήλ, ἅτε σογφω(τέρῳ καὶ ἐν)δοξοτέρῳ παρὰ πάντας αὑτοὺς OVTL, ταύτην τὴν ἐπιβουλὴν κατ αὐτοῦ συνέθεντο, δόλῳ. τοῦτον τοῖς θηρίοις παραδοῦναι θελήσαντες, διεκρίνετο πρὸς τοὺς σατράπας, εἰ δύναιτο ἐξαιτησάμενος τοῦτον ἀπὸ τοῦ κινδύνου διασῶσαι. "αλλ: ἵνα μὴ ὑπὸ ἀνθρώπου ῥδυσθῇ καὶ βασιλέως χάρις εἶναι το - x - \ - » νομισθῇ, ἔργον δὲ θεοῦ ἐπ᾽ αὐτὸν τελούμενον φανῇ, SOREQAS ἡδὴ οὔσης καὶ τοῦ βασιλέως πρὸς τοὺς σατράπας ὑπὲρ αὐτοῦ διαλεγομένου ἔφασαν λέγοντες" .γνῶθι, βασιλεῖ. ὁτι τὸ δόγμα “Μήδοις καὶ Πέρσαις τοῖ πάντα ὁρισμὸν καὶ στάσιν ἣν ἂν ὁ ὁ βασιλεὺς στήσῃ οὐ δεῖ παραλλάξαι" : ἐν τούτῳ τῷ λόγῳ δυσωπῆσαι τὸν βασιλέα βουλόμενοι, mc εἰ μὴ τὸ ὑπ᾽ αὐτοῦ ὁρισθὲν δόγμα κύριον καὶ βέβαιον γενηθῇ, καὶ τὰ λοιπὰ ὑπ᾽ αὐτοῦ ὁριζόμενα κύρια εἶναι (οὐδ νομισθήσεται.

Houtos oun kai en tois taktikois kai satrapais enērgēsen tote, hina to idion thelēma di᾽ autōn epitelez(sę̄ kai ton makarion Dag)nizēl eis ton lakkon embagdlę̄ tōn leontōn. “(hon ,,ekeinoi) paratērēsantes kai idontes auton tris tēs hēmeras proseuchomegon» prosēlthon legontes «tǭ basilei“. Dareie . basileu" ouchi horismon ethēkas hopōs pas orthrōpos hos an aitēsę̄ para pantos theou kai agnthrōpou aitēma heōs hēmerōn triakonta ē para sou. basileu, emblēthēsetai eis ton lakkon tōn leontōn?" ho de eipen" .alēthinos ho logos kai to dogma Mēdōn pai Persōn ou pareleusetai". oi de pros auton' idou, »daniēl ho apo tōn huiōn tēs aichmalōsias tēs Ioudaias ouch hypetagē tǭ thogmati sou, kai kairous treis tēs hēmeras aitei para tou theou autou ta aitēmata autou. tote ho basileus to rhēma os ēkousen elypēthē ep᾽ autǭ kai peri tou Daniēl ēgōnisato tou exelesthai auton". "epignous gar tēn toutōn mēchanēn, (hoti echthroi ontes tǭ “Hianiēl, hate sogphō(terǭ kai en)doxoterǭ para pantas hautous OVTL, tautēn tēn epiboulēn kat autou synethento, dolǭ. touton tois thēriois paradounai thelēsantes, diekrineto pros tous satrapas, ei dynaito exaitēsamenos touton apo tou kindynou diasōsai. "all: hina mē hypo anthrōpou rhdysthę̄ kai basileōs charis einai to - x - \ - » nomisthę̄, ergon de theou ep᾽ auton teloumenon phanę̄, SOREQAS hēdē ousēs kai tou basileōs pros tous satrapas hyper autou dialegomenou ephasan legontes" .gnōthi, basilei. hoti to dogma “Mēdois kai Persais toi panta horismon kai stasin hēn an ho ho basileus stēsę̄ ou dei parallaxai" : en toutǭ tǭ logǭ dysōpēsai ton basilea boulomenoi, mc ei mē to hyp᾽ autou horisthen dogma kyrion kai bebaion genēthę̄, kai ta loipa hyp᾽ autou horizomena kyria einai (oud nomisthēsetai.

He, then, worked then too in the governors and satraps, so as to accomplish his own will through them and cast the blessed Daniel into the den of lions. (They), having watched him and seen him praying three times a day, came and said 'to the king: King Darius, did you not make a decree that every man who asks a petition of any god or man for thirty days, except of you, O king, shall be cast into the den of lions? And he said: The word is true, and the decree of the Medes and Persians shall not pass away. And they said to him: Behold, Daniel, of the sons of the captivity of Judea, has not submitted to your decree, and three times a day he makes his petitions of his God. Then the king, when he heard the word, was grieved over it and strove for Daniel to deliver him.' For recognizing their scheme, (that, being enemies to Daniel), since he was wiser and more glorious than all of them, they had devised this plot against him, wishing by guile to hand him over to the beasts, he disputed with the satraps, to see whether he could beg him off and save him from the danger. But so that he should not be rescued by a man, and it be thought the king's favour, but the work of God accomplished on him might appear, when it was already evening, and the king was speaking with the satraps on his behalf, they said: 'Know, O king, that it is the law of the Medes and Persians that no decree or statute which the king establishes may be changed'; wishing by this word to shame the king, as though, if the decree he had issued did not stand valid and firm, the rest of what he decreed would (not) be thought valid either.

Dan 6:11 (6:12 LXX) (allusion, high confidence) · Dan 6:12 (6:13 LXX) (quotation, high confidence) · Dan 6:13 (6:14 LXX) (quotation, high confidence) · Dan 6:14 (6:15 LXX) (quotation, high confidence) · Dan 6:15 (6:16 LXX) (quotation, high confidence)

Notes and citation

Summary: On Daniel 6:11–15: the devil works through the satraps, who accuse Daniel; Darius strives to save him, but they hold him to his irrevocable decree, so that Daniel's rescue would be God's work.

Quotations: Dan 6:11–15 (Theodotion 6:12–16).

Notes on the original text

Digital text corrected (OCR χ for κ; running head and page numbers): ΕΙΣ ΤΟΝ AANIHA ΤΙ, 24. 25. 169 170 ἹΠΠΟΛΥΤΟΥ͂ → ; διεχρίνετο → διεκρίνετο.

Cite (SBL): Hippolytus, Comm. Dan. 3.25 (Bonwetsch GCS 1:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-25). (abbreviation not yet checked)

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3.26Bonwetsch GCS 1:170

Διὰ {τίνα οὐνὺ αἰτίαν (μόνου) τοῦ Δανιὴλ οἱ σατράπαι (χατη)γόρησαν; πάντως [γὰρ] καὶ οἱ τρεῖς (παῖδες) ἦσαν σὺν αὐτῷ προσευχόμενοι" εἰ γὰρ {τῷ τοῦ Ναβουχοδονόσορ προστάγματι οὐκ ὑπήκουσαν, πολλῷ μᾶλλον τῷ τοῦ Δαρείου δόγματι. Ξαϊτία δὲ ἢ δε ἐπειδὴ γὰρ τότε ἐπὶ τοῖς χρόνοις Ναβουχοδονόσορ παρόντος μὲν τοῦ dar 2 οἱ Χαλδαῖοι οὐδενὸς ἑτέρου κατηγόρησαν, εἰ μὴ μόνον τῶν τριῶν παίδων — αὑτοῖς γὰρ τὸ μαρτύριον ἀπέκειτο --, οὕτως γῦν ἐπὶ τοῖς καιροῖς 4αρείου τοῦ Δανιὴλ μόνου κατηγόρησαν, αὐτοῦ γὰρ ἡ κλῆσις (εἰς μαρτύριον) ἢν. θχκατὰ γὰρ καιροὺς θεοῦ ἄνθρωπος οὐ λείπει, ἵνα δι᾿ αὐτῶν δοξασθῇ᾽ de ὃ προφήτης λέγει: ὁ ποιῶν „TOUS κόσμους αὐτοῦ" τοῦ κατὰ ἕνα „ER ὀνόματι" αὐτῶν καλεῖσθαι αὐτούς.

Dia {tina ouny aitian (monou) tou Daniēl hoi satrapai (chatē)gorēsan? pantōs [gar] kai hoi treis (paides) ēsan syn autǭ proseuchomenoi" ei gar {tǭ tou Nabouchodonosor prostagmati ouk hypēkousan, pollǭ mallon tǭ tou Dareiou dogmati. Xaïtia de ē de epeidē gar tote epi tois chronois Nabouchodonosor parontos men tou dar 2 hoi Chaldaioi oudenos heterou katēgorēsan, ei mē monon tōn triōn paidōn — hautois gar to martyrion apekeito --, houtōs gyn epi tois kairois 4areiou tou Daniēl monou katēgorēsan, autou gar hē klēsis (eis martyrion) ēn. thchkata gar kairous theou anthrōpos ou leipei, hina di᾿ autōn doxasthę̄᾽ de ho prophētēs legei: ho poiōn „TOUS kosmous autou" tou kata hena „ER onomati" autōn kaleisthai autous.

For what reason, then, did the satraps accuse Daniel (alone)? Surely the three (youths) were also praying with him; for if they had not obeyed Nebuchadnezzar's command, much less would they obey Darius's decree. The reason is this. Just as then, in the times of Nebuchadnezzar, though Daniel was present, the Chaldeans accused no one else but only the three youths (for the martyrdom was reserved for them), so now in the times of Darius they accused Daniel alone; for the call (to martyrdom) was his. For at every season a man of God is not lacking, so that through them God may be glorified; as the prophet says: he who brings out 'his ornaments', so as to call them one by one 'by name'.

Isa 40:26 (quotation, high confidence) · Dan 3:12 (allusion, high confidence)

Notes and citation

Summary: Why only Daniel was accused: as the furnace was reserved for the three youths, so the lions' den was Daniel's own call to witness; God calls each in his time.

Quotation: Isa 40:26 ('who brings out their host by number, calling them all by name'), here in a form close to the LXX ('his ornaments', κόσμους). Allusion to Dan 3:12. A folio number and running head that leaked into the text are removed by a logged correction.

Notes on the original text

Digital text corrected (OCR noise, page number and running head): σὺν αὐτῷ Ι0 οι 113 ἹΠΠΟΔΑΥΤΟῪΥ προσευχόμενοι → σὺν αὐτῷ προσευχόμενοι.

Topics: Martyrdom

Cite (SBL): Hippolytus, Comm. Dan. 3.26 (Bonwetsch GCS 1:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-26). (abbreviation not yet checked)

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3.27Bonwetsch GCS 1:172

Τότε τοίνυν ἐπὶ πλεῖον μὴ δυνάμενος (ἀνγτιλέγειν τοῖς AED εἶπε» ἀχθῆναι »τὸν Δανιήλ, καὶ ἐνέβαλον αὐτὸν εἰς τὸν 2καὶ ἀποκριθεὶς „0 βασιλεὺς εἶπεν" „oO θεός σου ᾧ λατρεύεις ἐνδελεχῶς αὐτὸς ἐξελεῖταί 66“, εὐθυμεῖν τοῦτον προτρεπόμενος" ἐπειδὴ γὰρ ἐγὼ μὲν βουληθεὶς οὐκ ἠἡδυνήθην καίτοι βασιλεύων, „O0 θεὸς ᾧ λατρεύεις"" «αὐτὸς ἐξελεῖταί σε", ἵνα «τὰ παρὰ ἀνθρώποις ἀδύνατα παρὰ θεοῦ δυνατὰ εἶναι δειχθῆ. — 5, καὶ ἤνεγκαν λίθον καὶ ἐπέθηκαν εἰς δὸ στόμα τοῦ λάκκου, καὶ ἐσφράγισεν ὁ βασιλεὺς τῷ δακτυλίῳ αὐτοῦ“, » 07006 μὴ ἀλλοιωθῇ πρᾶγμα ἐν τῷ Δανιηλ". Ῥκαὶ τοῦτο δὲ κακοηθείας ἔργον ἢν" εὐλαβούμενοι γὰρ οἱ σατράπαι, μήπως κατὰ λάθρα 6 βασιλεὺς κελεύσῃ τοῦτον ἐκ τοῦ λάκκου ἄνασπασθῆναι, ἠξίωσαν σφραγισθῆναι τὸν λίθον. 56V τρόπον καὶ „Ol ἀρχιερεῖς (καὶ οἱ Φαρισαῖοι ἐποίησαν ἐπὶ τῷ σωτῆρι ξ-σφραγίσαντες τὲν λίθον μετὰ τῆς κουστοδίας".

Tote toinyn epi pleion mē dynamenos (angtilegein tois AED eipe» achthēnai »ton Daniēl, kai enebalon auton eis ton 2kai apokritheis „0 basileus eipen" „oO theos sou hǭ latreueis endelechōs autos exeleitai 66“, euthymein touton protrepomenos" epeidē gar egō men boulētheis ouk hēēdynēthēn kaitoi basileuōn, „O0 theos hǭ latreueis"" «autos exeleitai se", hina «ta para anthrōpois adynata para theou dynata einai deichthē. — 5, kai ēnenkan lithon kai epethēkan eis do stoma tou lakkou, kai esphragisen ho basileus tǭ daktyliǭ autou“, » 07006 mē alloiōthę̄ pragma en tǭ Daniēl". Rhkai touto de kakoētheias ergon ēn" eulaboumenoi gar hoi satrapai, mēpōs kata lathra 6 basileus keleusę̄ touton ek tou lakkou anaspasthēnai, ēxiōsan sphragisthēnai ton lithon. 56V tropon kai „Ol archiereis (kai hoi Pharisaioi epoiēsan epi tǭ sōtēri x-sphragisantes ten lithon meta tēs koustodias".

Then, being unable to (gainsay) them any longer, he ordered Daniel to be brought, 'and they cast him into the [den of lions]. And the king answered and said: Your God, whom you serve continually, he himself will deliver you', urging him to be of good courage; as if to say: 'Since I, though king, wished to and could not, the God whom you serve' 'will himself deliver you', so that 'what is impossible with men' might be shown to be possible with God. 'And they brought a stone and laid it on the mouth of the den, and the king sealed it with his signet', 'so that nothing might be changed concerning Daniel'. This too was a work of malice. For the satraps, wary lest the king should secretly order him to be drawn up out of the den, asked that the stone be sealed; just as 'the chief priests (and the Pharisees)' did in the case of the Saviour, 'sealing the stone with the guard'.

Dan 6:16 (6:17 LXX) (quotation, high confidence) · Dan 6:17 (6:18 LXX) (quotation, high confidence) · Luke 18:27 (quotation, high confidence) · Matt 27:62 (allusion, high confidence) · Matt 27:66 (quotation, high confidence)

Notes and citation

Summary: On Daniel 6:16–17: Daniel is cast to the lions with the king's word of hope, and the sealing of the den by the satraps' malice foreshadows the sealing of Christ's tomb.

Quotations: Dan 6:16–17 (Theodotion 6:17–18); Luke 18:27; Matt 27:62–66. Words of the quotation are lost in the OCR after 'into the' and are supplied in square brackets from Dan 6:16.

Notes on the original text

Digital text corrected (OCR χ for κ): ἤνεγχαν → ἤνεγκαν.

Topics: Christology

Cite (SBL): Hippolytus, Comm. Dan. 3.27 (Bonwetsch GCS 1:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-27). (abbreviation not yet checked)

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3.28Bonwetsch GCS 1:172

Τούτου τοίνυν γενομένου, ἀπῆλθεν ὃ βασιλεὺς εἰς τὸν οἶκον αὐτοῦ καὶ (ἐκοιμηθη, ἄδει: πῖλος καὶ ἐδ'ἐσματα οὐκ εἰσγήνεγκαν Ἰδτα αὐτῷ καὶ ὁ ὕπνος ἀπέστη ἀπ᾽ αὐτοῦ". -- Ξπόσον ποιεῖ ἄνζὴρ δίγκαιος τὸν θεὸν φοβούμενος. ἵνα λυπὴθ εὶς ἐπ᾽ αὐτῷ ὁ βασιλεὺς μηδὲ τροφὴν προσενέγκηται. ὁκαὶ οἱ μὲν σατράπαι δι᾽ ὕλης τῆς νυκτὸς εὐφραίγοντο, ὡς βραβεῖον κατὰ Δανιὴλ λαβόντες. ὁ δὲ βασιλεὺς δι᾿ ὅλης τῆς νυκτὸς ἀγρυπνῶν ἐπένθει, τοιοῦτον» ἀνόρα ἀδίκως ἀπολέσας. μήπως δι᾿ αὐτοῦ καὶ αὐτὸς κινδυνεύσῃ. 100 γὰρ ἔλαθεν τοῦτον τὰ τῷ Ne; θουχοδονόσορ συμβάντα καὶ τὰ ἐπὶ τοῦ Βαλτάσαρ γενόμενα, τοῦ μὲν ἐκ τῆς βασιλείας ἐκθιοχθέντος τοῦ δὲ διὰ τὰ σκεύη τὰ ἅγια 10, αὐτῇ τῇ νυχτὶ" ἀναιρεθέν τος. δ, τότε" τοίνυν «ἀνέστη προὶ ἐν φωτὶ καὶ ἐν σπουδῇ ἦλθεν εἰς τὸν λάκκον τῶν λεόντων“, καὶ φωνήσας ἰσχυρᾷ gr“ εἶπεν. «Δανιήλ, ὁ δοῖλος τοῦ θεοῦ τοῦ ζῶντος, ὁ 157 θεός σοῦ ᾧ σὺ λατρείεις ἐνδελεχῶς, {εἶδ ἡδὺν ἤθη ἐ ἐΐξελέσθλαι σε ἐκ στόματος τῶν λεόντων. “ ὐπόθεν οὖν τοῖτο κιρηθεὶς τὸ ῥῆμα ἐφθέγξατο ὁ βασιλεύς. εἰ μὴ ὅτι ἀκηκόει τὰ ἐπὶ τῶν παίδων συμβάντα, οἱ (ἢ θελήσαντες τῷ προστάγματι τοῦ βασιλέως ὑποταγῆναι ἐκ καμίνου πυρὸς διεσώθησαν, .. τὸ ὅμοιον ἐπ᾿ αὐτῷ συμβήσεται, ἀνθ᾽ ὧν τὸν μὲν θεὸν ἐφοβήθη, τὸ δὲ νδόγμα. Διήδων καὶ Περσῶν“ ἐξουδένωσεν.

Toutou toinyn genomenou, apēlthen ho basileus eis ton oikon autou kai (ekoimēthē, adei: pilos kai ed'esmata ouk eisgēnenkan Idta autǭ kai ho hypnos apestē ap᾽ autou". -- Xposon poiei anzēr dinkaios ton theon phoboumenos. hina lypēth eis ep᾽ autǭ ho basileus mēde trophēn prosenenkētai. hokai hoi men satrapai di᾽ hylēs tēs nyktos euphraigonto, hōs brabeion kata Daniēl labontes. ho de basileus di᾿ holēs tēs nyktos agrypnōn epenthei, toiouton» anora adikōs apolesas. mēpōs di᾿ autou kai autos kindyneusę̄. 100 gar elathen touton ta tǭ Ne? thouchodonosor symbanta kai ta epi tou Baltasar genomena, tou men ek tēs basileias ekthiochthentos tou de dia ta skeuē ta hagia 10, autę̄ tę̄ nychti" anairethen tos. d, tote" toinyn «anestē proi en phōti kai en spoudę̄ ēlthen eis ton lakkon tōn leontōn“, kai phōnēsas ischyrą gr“ eipen. «Daniēl, ho doilos tou theou tou zōntos, ho 157 theos sou hǭ sy latreieis endelechōs, {eid hēdyn ēthē e eïxelesthlai se ek stomatos tōn leontōn. “ ypothen oun toito kirētheis to rhēma ephthenxato ho basileus. ei mē hoti akēkoei ta epi tōn paidōn symbanta, hoi (ē thelēsantes tǭ prostagmati tou basileōs hypotagēnai ek kaminou pyros diesōthēsan, .. to homoion ep᾿ autǭ symbēsetai, anth᾽ hōn ton men theon ephobēthē, to de ndogma. Diēdōn kai Persōn“ exoudenōsen.

When this had been done, 'the king went away to his house and lay down fasting, and they did not bring food to him, and sleep departed from him.' How much a righteous man who fears God achieves, that the king, grieved for him, would not even take food! And the satraps made merry all night long, as having won the prize against Daniel; but the king lay awake all night mourning, having unjustly lost such a man, and fearing lest through him he too should come into danger. For what had befallen Nebuchadnezzar did not escape him, nor what happened in Belshazzar's time: the one driven from his kingdom, the other killed 'that very night' because of the holy vessels. 'Then', therefore, 'he rose early at daybreak and went in haste to the den of lions', and calling out with a loud voice he said: 'Daniel, servant of the living God, has your God whom you serve continually been able to deliver you from the mouth of the lions?' What moved the king to utter this word, then, unless he had heard what befell the youths, who, refusing to submit to the king's command, were saved from the furnace of fire, … that the like would happen to him, because he had feared God but set at nought 'the decree of the Medes and Persians'?

Dan 6:18 (6:19 LXX) (quotation, high confidence) · Dan 6:19 (6:20 LXX) (quotation, high confidence) · Dan 6:20 (6:21 LXX) (quotation, high confidence) · Dan 5:30 (quotation, high confidence) · Dan 6:15 (6:16 LXX) (quotation, medium confidence)

Notes and citation

Summary: On Daniel 6:18–20: the king spends the night fasting and anxious while the satraps rejoice, and at dawn calls to Daniel, hoping God has saved him as he saved the three youths.

Quotations: Dan 6:18–20 (Theodotion 6:19–21); Dan 5:30; Dan 6:15. A word or two is lost in the OCR before 'that the like would happen' ('…'). A line number in the text is removed by a logged correction.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; line number in text): εἰς τὸν 1ὅ οἶκον → εἰς τὸν οἶκον; ρεχτὸς → νυκτὸς; διεσάάθησαν → διεσώθησαν.

Cite (SBL): Hippolytus, Comm. Dan. 3.28 (Bonwetsch GCS 1:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-28). (abbreviation not yet checked)

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3.29Bonwetsch GCS 1:174

„Kal εἶπεν Δανιὴλ τῷ βασιλεῖ"" „0 θεός μου ἀπέστειλεν τὸν ἄγγελον αὐτοῦ καὶ ἐνέ φθαξεν τὰ στόματα τῶν λεόντων καὶ οὐκ ἐλυμήγαντό με, ὅτε κατενώπιον αὐτοῖ: εὐθύτης εὐρέθη μοι καὶ ἐνούπίον δέ σου, βασιλεῦ, παράπτωμα οὐκ ἐποίησα“. — Ξπόσον ποιεῖ πεποίθησιν ἔχειν πρὸς τὸν θεὸν μᾶλλον ἢ ἀνθρώπους. ανθοώποι μὲν γὰρ ἀπελπίζουσιν καὶ θανάτῳ παραδιδόασιν, ὃ δὲ θεὸς «τοὺς δούλους αὐτοῦ (οὐκ ἐγκαταλείψει"... ἀγαθὸν πεπορθέναι (ἐπὶ θεὸν ἢ πεποιθέδναι ἐπ᾿ ἄνθρωπον᾽ (ἀγαθοὸν) ἐλπίζειν ἐπὶ κύριον ἢ ἐλπίζειν ἐπ᾽ ἄρχουσιν". ὅτοτε τοίνυν τοῦ ἀγγέλου φανέντος ἐν τῷ λάκκῳ τὰ μὲν θηρία τὰ ἄγρια ἡμερώθησαν. καὶ τούτῳ τὰς οὐρὰς σείοντα προσέχαιρο» ες νέῳ ᾿Αδὰμ ὑποτασσόμενα, λείχοντα μὲν τοὺς τοῦ Δανιὴλ ἁγίους πόδας καὶ πρὸς τὰ ἴχνη τῶν τούτου ποδῶν ἐκυλίοντο πατεῖσθαι καὶ αὐτοὶ ὑπ᾽ αὐτοῦ ἐπιθυμοῦντα. "εἰ γὰρ πιστεύομεν, ὅτε Παύλου εἰς θηρία κατακριθέντος ἀφεθεὶς ἐπ᾽ αὐτὸν ὃ λέων εἰς τοὺς πόδας ἀναπεσὼν περιέλειχεν αὐτόν, πῶς οὐχὶ καὶ ἐπὶ τοῦ Δανιὴλ γενόμενα πιστεύσομεν, εἴπερ καὶ αὐτὸς Δαρεῖος πᾶσιν ταῦτα διὰ γραμμάτων ἐποστείλας διηγήσατο καὶ ἐν ταῖς Περσῶν καὶ Δίήδων βίβλοις ταῦτα ὄντως ἕως σήμερον (μνημονεύεται), ἵνα μὴ (μόνοι Ἰουδαῖοι) μηδὲ 3 μόνοι (Βαβυλ)ώνιοι, ἀλλὰ καὶ (Μῆδοι) καὶ Πέρσαι καὶ πᾶντα τὰ ἔθνη τὰ ὑπὸ τὸν οὐρανὸν οἰκοῦντα ἀκούσαντες τὰ γενόμενα καὶ αὐτοὶ τὸν θεὸν φοβηθῶσιν. δος καὶ τότε “]Ὠαρεῖος ἀκούσας τὴν τοῦ Δανιὴλ φωνὴν καταπλαγεὶς ἐθαύμασεν, καὶ ἐκέλευσεν ἀποκυλισθῆναι τὸν λίθον καὶ εἶδεν τὸν Δανιὴλ ἐν μέσῳ τῶν λεόντων καθήμενον καὶ ταῖς ἰδίαις χερσὶν τὴν τούτων κόμην καταψήχοντα. καὶ δὴ συγκαλεσάμενος ἅπαντας, ἐπέδειξεν αἰτοῖς τὸ τεράστιον θέαμα, θῆρας ἀγρίους ὑπὸ ἀνδρὸς ἡμερωμένους καὶ ἐν ταῖς τούτου χερσὶν θαλπομένους. θάναχθέντος τοίνυν τοῦ Δανιὴλ „Ex τοῦ λάκχου «πᾶσα διαφθορὰ οὐχ εὐρέθη ἐν αὐτῷ, ὅτι ἐπίστευσεν (ἐν) τῷ θεῷ αὐτοῦ".

„Kal eipen Daniēl tǭ basilei"" „0 theos mou apesteilen ton angelon autou kai ene phthaxen ta stomata tōn leontōn kai ouk elymēganto me, hote katenōpion autoi: euthytēs eurethē moi kai enoupion de sou, basileu, paraptōma ouk epoiēsa“. — Xposon poiei pepoithēsin echein pros ton theon mallon ē anthrōpous. anthoōpoi men gar apelpizousin kai thanatǭ paradidoasin, ho de theos «tous doulous autou (ouk enkataleipsei"... agathon peporthenai (epi theon ē pepoithednai ep᾿ anthrōpon᾽ (agathoon) elpizein epi kyrion ē elpizein ep᾽ archousin". hotote toinyn tou angelou phanentos en tǭ lakkǭ ta men thēria ta agria hēmerōthēsan. kai toutǭ tas ouras seionta prosechairo» es neǭ ᾿Adam hypotassomena, leichonta men tous tou Daniēl hagious podas kai pros ta ichnē tōn toutou podōn ekylionto pateisthai kai autoi hyp᾽ autou epithymounta. "ei gar pisteuomen, hote Paulou eis thēria katakrithentos aphetheis ep᾽ auton ho leōn eis tous podas anapesōn perieleichen auton, pōs ouchi kai epi tou Daniēl genomena pisteusomen, eiper kai autos Dareios pasin tauta dia grammatōn eposteilas diēgēsato kai en tais Persōn kai Diēdōn biblois tauta ontōs heōs sēmeron (mnēmoneuetai), hina mē (monoi Ioudaioi) mēde 3 monoi (Babyl)ōnioi, alla kai (Mēdoi) kai Persai kai panta ta ethnē ta hypo ton ouranon oikounta akousantes ta genomena kai autoi ton theon phobēthōsin. dos kai tote “]Ōareios akousas tēn tou Daniēl phōnēn kataplageis ethaumasen, kai ekeleusen apokylisthēnai ton lithon kai eiden ton Daniēl en mesǭ tōn leontōn kathēmenon kai tais idiais chersin tēn toutōn komēn katapsēchonta. kai dē synkalesamenos hapantas, epedeixen aitois to terastion theama, thēras agrious hypo andros hēmerōmenous kai en tais toutou chersin thalpomenous. thanachthentos toinyn tou Daniēl „Ex tou lakchou «pasa diaphthora ouch eurethē en autǭ, hoti episteusen (en) tǭ theǭ autou".

'And Daniel said to the king: My God sent his angel and shut the mouths of the lions, and they did not harm me, because before him uprightness was found in me; and before you too, O king, I have committed no fault.' How much it achieves to have confidence in God rather than in men! For men despair and hand over to death, but God 'will not forsake' his servants …: 'It is good to trust (in God) rather than to trust in man; (it is good) to hope in the Lord rather than to hope in rulers.' Then, when the angel appeared in the den, the wild beasts were tamed; wagging their tails they rejoiced over him, submitting to him as to a new Adam, licking the holy feet of Daniel, and rolled at the prints of his feet, desiring to be trodden on by him themselves. For if we believe that when Paul was condemned to the beasts, the lion let loose on him lay down at his feet and licked him all over, how shall we not also believe what happened in Daniel's case, especially since Darius himself related these things to all by sending letters, and they are truly (recorded) in the books of the Persians and Medes until this day, so that not (only the Jews) nor only the (Babylonians), but also (the Medes) and Persians and all the nations dwelling under heaven, hearing what had happened, might themselves also fear God? So then too Darius, hearing Daniel's voice, was astounded and marvelled, and ordered the stone to be rolled away; and he saw Daniel sitting in the midst of the lions and stroking their manes with his own hands. And calling everyone together, he showed them the marvellous sight: wild beasts tamed by a man and fondled in his hands. When Daniel was brought up 'out of the den, no harm at all was found on him, because he believed in his God.'

Dan 6:21 (6:22 LXX) (quotation, high confidence) · Dan 6:22 (6:23 LXX) (quotation, high confidence) · Dan 6:23 (6:24 LXX) (quotation, high confidence) · Ps 37:28 (36:28 LXX) (quotation, medium confidence) · Ps 118:8 (117:8 LXX) (quotation, high confidence) · Ps 118:9 (117:9 LXX) (quotation, high confidence) · Dan 6:25 (6:26 LXX) (allusion, medium confidence)

Notes and citation

Summary: On Daniel 6:21–23: the lions, tamed by the angel, fawn on Daniel as on a new Adam, a sight Darius shows to all; trust in God rather than in men.

Quotations: Dan 6:21–23 (Theodotion 6:22–24); Ps 37:28 (LXX 36:28); Ps 118:8–9 (LXX 117:8–9). The story of the lion that would not harm Paul is told in the Acts of Paul (episode at Ephesus). A few words are lost in the OCR after 'will not forsake' ('…'). Darius's letter in the 'books of the Persians and Medes' is Hippolytus's statement (cf. Dan 6:25).

Notes on the original text

Digital text corrected (OCR χ for κ; page number and running head inside a word; running head and page numbers): πεποί176 ἹΠΠΟΛΎΤΟΥ θησιν → πεποίθησιν; λάχκῳ → λάκκῳ; καταχριθέντος → κατακριθέντος; ΕΙΣ ΤΟΝ AANIHA ΤΙ, 29. 177 178 ἹΠΠΟΔΑΥΤΟΥ → .

Extrabiblical texts: Acts Paul (Acts of Paul; allusion)

Cite (SBL): Hippolytus, Comm. Dan. 3.29 (Bonwetsch GCS 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-29). (abbreviation not yet checked)

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3.30Bonwetsch GCS 1:178

Τότε „elmev ὁ βασιλεύς, καὶ ἤγαγον τοὺς ἄνδρας τοὺς (διαβαλόντας τὸν Δα)νιὴλ (καὶ εἰς τὸν λάκκον) τῶν λεόντων (ἐνεβλήθη)σαν αὐτοὶ καὶ (οἱ υἱοὶ αὐγτῶν καὶ αἱ γζυναῖχες αὐγτῶν, καὶ οὐχ (ἔφθανσαν εἰς τὸ ἔδαφος τοῦ λάκκου, ἕως οὗ ἐκυρίευσαν αὐτῶν οἱ λέοντες καὶ πάντα τὰ ὀστᾶ αὐτῶν ἐλέπτυναν". 2οὶ οὖν πεποιθότες ἐπὶ ἀνθρώπῳ βασιλεῖ καὶ «τῷ πλησίον βόθρον" ὀρύξαντες αἰτοὶ εἰς αὐτὸν ἐμπεσοῦνται εἰς ἀπώλειαν. λεὺς καὶ τότε ἐπὶ τοῖς τρισὶν παισὶν συνέβη τῶν μὲν ἐν τῇ καμίνῳ ὄντων πῦρ οὐκ ἐκυρίευσεν, τοὺς δὲ ἔξω τῶν Χαλδαίων διοδεῦσαν κατέφλεξεν. " δικαίως γὰρ οἱ τοῦ θεοῦ ὀφθαλμοὶ ἀξίαν τὴν κρίσιν τοῖς ἀνθρώποις ἀπονέμουσιν. θοῶς καὶ τῷ μὰν μεταξὺ συνέβη, βουληθέντι τὸν Μαρδοχαῖον καὶ τὸ τούτου γένος μιᾷ ἡμέρᾳ διολέσαι" πεντήκοντα πήχεων ξύλον“ τούτῳ ἑτοιμάσας, αὐτὸς πανοιχεὶ ἐν αὐτῷ ,ἐκρεμάσθη!". θζγυνὶ οἱ τοῦ Δανιὴλ κατηγορήσαντες καὶ τοῖς θηρίοις εἰς ἔδεσμα) τοῦτον παρα[ϊδι) δόνίτες) αὐτοὶ ὑπὸ τῶν λεόντων διεφθάρησαν.

Tote „elmev ho basileus, kai ēgagon tous andras tous (diabalontas ton Da)niēl (kai eis ton lakkon) tōn leontōn (eneblēthē)san autoi kai (hoi huioi augtōn kai hai gzynaiches augtōn, kai ouch (ephthansan eis to edaphos tou lakkou, heōs hou ekyrieusan autōn hoi leontes kai panta ta osta autōn eleptynan". 2oi oun pepoithotes epi anthrōpǭ basilei kai «tǭ plēsion bothron" oryxantes aitoi eis auton empesountai eis apōleian. leus kai tote epi tois trisin paisin synebē tōn men en tę̄ kaminǭ ontōn pyr ouk ekyrieusen, tous de exō tōn Chaldaiōn diodeusan katephlexen. " dikaiōs gar hoi tou theou ophthalmoi axian tēn krisin tois anthrōpois aponemousin. thoōs kai tǭ man metaxy synebē, boulēthenti ton Mardochaion kai to toutou genos mią hēmerą diolesai" pentēkonta pēcheōn xylon“ toutǭ hetoimasas, autos panoichei en autǭ ,ekremasthē!". thzgyni hoi tou Daniēl katēgorēsantes kai tois thēriois eis edesma) touton para[ïdi) donites) autoi hypo tōn leontōn diephtharēsan.

'Then the king spoke, and they brought the men (who had accused Daniel), and they were (cast into the den) of lions, they and (their sons and) their wives; and they had not (reached) the floor of the den before the lions overpowered them and crushed all their bones.' So those who trusted in a man, a king, and dug 'a pit for their neighbour', themselves fall into it to their destruction. As happened then too in the case of the three youths: the fire had no power over those in the furnace, but it spread out and burned up the Chaldeans outside. For the eyes of God justly assign to men the judgment they deserve. As happened also to Haman in the interval, who wished to destroy Mordecai and his people in one day: he prepared 'a gallows fifty cubits high' for him, and he himself 'was hanged' on it with his whole house. So now those who accused Daniel and handed him over to the beasts as food were themselves destroyed by the lions.

Dan 6:24 (6:25 LXX) (quotation, high confidence) · Prov 26:27 (quotation, high confidence) · Esth 7:9 (quotation, high confidence) · Esth 7:10 (allusion, high confidence)

Notes and citation

Summary: On Daniel 6:24: the accusers perish in the den, as the Chaldeans perished by the furnace and Haman on his own gallows.

Quotations: Dan 6:24 (Theodotion 6:25); Prov 26:27 / Eccl 10:8; Pr Azar 24–25 (Dan 3:47–48 LXX); Esth 7:9–10 (Haman, with his house: Esth 9:13–14, Greek Esther 8:12r).

Notes on the original text

Digital text corrected (OCR slips; OCR slips in name; OCR χ for κ): χαμίνῳ → καμίνῳ; ἐκχυοίευσεν → ἐκυρίευσεν; Πῆαρδοχαῖον → Μαρδοχαῖον.

Extrabiblical texts: Pr Azar 24-25 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)

Cite (SBL): Hippolytus, Comm. Dan. 3.30 (Bonwetsch GCS 1:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-30). (abbreviation not yet checked)

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3.31Bonwetsch GCS 1:178

Τότε Δαρεῖος" (ἐπέγραψεν (πᾶσιν τοῖς λαοῖς) φυλαῖς γλώσσαις τοῖς οἰκοῦσιν ἐν πάσῃ τῇ γῆ“, εἰρήνην πᾶσιν καταγγέλλων καὶ διὰ τοῦ τότε προτεθέντος ὑπ᾿ αὐτοῦ [τοῦ] δόγματος τὸν θεὸν αὖτοὺς σέβειν ἀναγκάζων, καθοὺὴς λέγει" „EX προσώπου {μοῦ ἐτέθη δόγμα ἐν πάσῃ ἀρχῇ τῆς βασιλείας μου, εἶναι τρέμοντας καὶ φοβουμένους ἀπὸ προσώπου τοῦ θεοῦ Δανιήλ᾽ ὅτι αὐτός ἐστιν θεὸς ζῶν καὶ μένον εἰς τοὺς αἰῶνας καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται καὶ ἡ κυρεία αὐτοῦ ἕως τέλους" ἀντιλαμβάνεται καὶ δύεται καὶ ποιεῖ τέρατα καὶ σημεῖα ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς" ὅστις ἐξείλετο τὸν εἰαγνεὴλ ἐκ χειρὸς τῶν λεόντων". Ξ2ἰδὲ σύ" σήμερον Βαβυλών ἐστιν ὃ κόσμος, σατράπαι δὲ τούτου αἱ ἐξουσίαι, Δαρεῖος δὲ ὃ τούτων βασιλεὺς, λάκκος (ὁ ᾅδης, λέοντες οἱ βασανίζοντες ἀγγελοι. ὅτὸν οὖν Δανιὴλ μίμησλαι, τοὺς σατρά(πας μὴ) φοβηθεὶς καὶ (ἀνθρο)πίνῳ δόγματι μὴ ὑποταγείς, ἵνα βληθεὶς εἰς τὸν λάκκον τῶν λεόντων ὑπὸ τοῦ ἀγγέλου φρουρηθῆῇς καὶ τοὺς θῆρας ἡμερώσῃς καὶ ὑπ᾽ αὐτῶν ὡς δοῦλος θεοῦ προσκυνηθῆς καὶ ,διαφθορὰ" ἐν σοὶ μὴ εὐρεθῇ, ἀλλὰ ζῶν ἐκ τοῦ λάκκου ἀνενεχθῆς καὶ τῆς ἀναστάσεως κοινωνὸς εὑρεθῆς καὶ τῶν ἐχθρῶν σου κιριεύσῃς καὶ τῷ ἀεὶ ζῶντι θεῷ εὐχαριστήσῃς. — Ἰαὐτᾷ γὰρ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς ἀπεράντους αἰῶνας τῶν αἰώνων. ἀμήν. Περὶ ὁρέσεως τοῦ προφήτου Δανιήλ. 1. (Ἐν (τῷ) πρώτῳ ἔτει Βαλτάσαρ βασιλέως Χαλδαίων «Ἰανιὴλ ἐνύπνιον εἶδεν, καὶ αἱ ὁράσεις τῆς κεφαλῆς αὐτοῦ ἐπὶ τῆς κοίτης αὐτοῦ, καὶ τὸ ἐνύπνιον ἔγραψεν. Ξ2ύσα μὲν οὖν ὑπὸ τοῦ πνεύματος δι᾿ ὁραμάτων ἀπεκαλύφθη τῷ μακαρίῳ προφήτῃ, ταῦτα καὶ ἑτέροις ἀφθόνως διηγήσατο, ἵνα μὴ μόνον αὐτὸς ἑαυτῷ προφητεύων τὰ μέλλοντα φανῇ, ἀλλὰ καὶ ἑτέροις τοῖς βουλομένοις μετὰ πίστεως

Tote Dareios" (epegrapsen (pasin tois laois) phylais glōssais tois oikousin en pasę̄ tę̄ gē“, eirēnēn pasin katangellōn kai dia tou tote protethentos hyp᾿ autou [tou] dogmatos ton theon autous sebein anankazōn, kathouēs legei" „EX prosōpou {mou etethē dogma en pasę̄ archę̄ tēs basileias mou, einai tremontas kai phoboumenous apo prosōpou tou theou Daniēl᾽ hoti autos estin theos zōn kai menon eis tous aiōnas kai hē basileia autou ou diaphtharēsetai kai hē kyreia autou heōs telous" antilambanetai kai dyetai kai poiei terata kai sēmeia en tǭ ouranǭ kai epi tēs gēs" hostis exeileto ton eiagneēl ek cheiros tōn leontōn". X2ide sy" sēmeron Babylōn estin ho kosmos, satrapai de toutou hai exousiai, Dareios de ho toutōn basileus, lakkos (ho hądēs, leontes hoi basanizontes angeloi. hoton oun Daniēl mimēslai, tous satra(pas mē) phobētheis kai (anthro)pinǭ dogmati mē hypotageis, hina blētheis eis ton lakkon tōn leontōn hypo tou angelou phrourēthēę̄s kai tous thēras hēmerōsę̄s kai hyp᾽ autōn hōs doulos theou proskynēthēs kai ,diaphthora" en soi mē eurethę̄, alla zōn ek tou lakkou anenechthēs kai tēs anastaseōs koinōnos heurethēs kai tōn echthrōn sou kirieusę̄s kai tǭ aei zōnti theǭ eucharistēsę̄s. — Iautą gar hē doxa kai to kratos eis tous aperantous aiōnas tōn aiōnōn. amēn. Peri horeseōs tou prophētou Daniēl. 1. (En (tǭ) prōtǭ etei Baltasar basileōs Chaldaiōn «Ianiēl enypnion eiden, kai hai horaseis tēs kephalēs autou epi tēs koitēs autou, kai to enypnion egrapsen. X2ysa men oun hypo tou pneumatos di᾿ horamatōn apekalyphthē tǭ makariǭ prophētę̄, tauta kai heterois aphthonōs diēgēsato, hina mē monon autos heautǭ prophēteuōn ta mellonta phanę̄, alla kai heterois tois boulomenois meta pisteōs

'Then Darius wrote (to all the peoples), tribes and tongues that dwell in all the earth', announcing peace to all and, by the decree he then published, compelling them to worship God, as he says: 'From my presence a decree has been set in every dominion of my kingdom, that men should tremble and fear before the God of Daniel; for he is the living God, enduring for ever, and his kingdom shall not be destroyed, and his dominion is to the end. He helps and delivers, and works wonders and signs in heaven and on earth, he who delivered Daniel from the hand of the lions.' See: today Babylon is the world; its satraps are the powers; Darius is their king; the den is Hades; the lions are the punishing angels. Imitate Daniel, then, not fearing the satraps and not submitting to a human decree, so that, cast into the den of lions, you may be guarded by the angel, tame the beasts and be reverenced by them as a servant of God; so that 'harm' may not be found in you, but you may be brought up alive from the den, be found a sharer in the resurrection, rule over your enemies, and give thanks to the ever-living God. For to him be glory and might to the endless ages of ages. Amen. [Book 4.] On the vision of the prophet Daniel. [4.1] '(In) the first year of Belshazzar king of the Chaldeans, Daniel saw a dream, and the visions of his head on his bed; and he wrote the dream.' [4.2] What was revealed by the Spirit through visions to the blessed prophet he related ungrudgingly to others too, so that he might appear not only to be prophesying the future for himself, but also to others who wish with faith …

Dan 6:25 (6:26 LXX) (quotation, high confidence) · Dan 6:26 (6:27 LXX) (quotation, high confidence) · Dan 6:27 (6:28 LXX) (quotation, high confidence) · Dan 7:1 (quotation, high confidence)

Notes and citation

Summary: On Daniel 6:25–27: Darius's decree; the den read as Hades and the lions as punishing angels, with an exhortation to imitate Daniel; Book 3 closes and Book 4 opens with Daniel 7:1.

This staged unit holds the end of Book 3 (Bonwetsch's chapter 31) and the opening of Book 4 (its title, the lemma of chapter 1 and the beginning of chapter 2, which breaks off mid-sentence); marked [4.1], [4.2]. Quotations: Dan 6:25–27 (Theodotion 6:26–28); Dan 7:1. The reading of the den as Hades and the lions as angels of punishment is the author's; translated as written.

Notes on the original text

Digital text corrected (OCR slips; OCR χ for κ; page number and running head): διαφθαρήσεται 1850 ἹΠΠΟΜΥΤΟΥ͂ καὶ → διαφθαρήσεται καὶ; λαχχος (0 Ardns → λάκκος (ὁ ᾅδης; λάχκου → λάκκου.

Topics: Eschatology, Martyrdom

Cite (SBL): Hippolytus, Comm. Dan. 3.31 (Bonwetsch GCS 1:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-31). (abbreviation not yet checked)

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