Commentary on Daniel 4.31–4.45

Hippolytus of Rome · Commentary on Daniel · ca. 202-204 · Rome · 5 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 4

4.31Bonwetsch GCS 1:266

Ἴνα οὐν ἐπιδείξῃ τὸν χρόνον πότε μέλλει παραγίνεσθαι, ον ἐπεθύμει ὁ μακάριος Δανιὴλ ἰδεῖν, λέγει" „Aal μετὰ τὰς" ἑπτὰ ἑβδομάδας ἀλλαι «ἑβδομάδες ἑξήκοντα δύο“, αἱ περιέχουσιν χρόνον ἐτῶν τετρακοσίων τριάκοντα τεσσάρων. "μετὰ γὰρ τὸ ἐπιστρέψαι τὸν λαὸν ἐκ Βαβυλῶνος ἡγουμένου αὐτῶν Ἰησοῦ τοῦ Ἰωσεδὲκ καὶ Ἔσὅρα τοῦ γραμματέως καὶ Ζοροβάβελ τοῦ Σαλαθιήλ, ὄντος ἔχ φυλῆς Ιούδα, τετρακόσια τριάκοντα τέσσαρα ἔτη γεγένηται, ἕως τῆς παρου“- - ς \ - ’ - ς σίας τοῦ Χριστοῦ, ἵνα ὁ ἱερεὺς τῶν ἱερέων ἐν κόσμῳ φανῇ καὶ „O ν « - - - ς ς > 3 αἴρων τὰς ἁμαρτίας τοῦ κόσμου" φανερῶς ἐπιδειχθῆ, ως [0] Ἰωαννῆς 2 - > A - > ἐς \ - περὶ αὐτοῦ λέγει" (ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν αμαρτίαν τοῦ , ς "“ ze πῶ > χόσμου“. “ὁμοίως δὲ καὶ Γαβριὴλ λέγει, «καὶ τοῦ ἀπαλεῖψαι ἀδικίας x = 2 / ς , κεἰ “ν᾿ ν ὁ 5,,ωη \ > A cz καὶ τοῦ ἐξιλάσασθαι ἁμαρτίας". “τίς δὲ ἀπήλειψεν τὰς ἀδικίας ἡμῶν, ι ς διδάσκει σε Παῦλος ὁ ἀπόστολος λέγων" οαὐτὸς ἐγενήθη ἡ εἰρήνη ἡμῶν, ὃ ποιήσας τὰ ἀμφότερα ἕν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ διαλύσας, τὴν» ἔχθραν ἐν τῇ σαρχί, τὸν νόμον τῶν ἐντολῶν [ἐν] τοῖς δόγ, μασιν καταργήσας" καὶ "ἀπαλείψας τὸ καθ' ἡμῶν χειρόγραφον τῶν ἁμαρτιῶν. ὃ ἣν» ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἥρπεν ἐκ τοῦ μέσου, προσηλώσας αὐτὸ τῷ σταυρῷ", τοῦ ,,(ἀπαλεῖψαι" οὖν „TAG ἀδικίας καὶ τοῦ ἐξιλάσασθαι τὰς ἁμαρτίας" . ὅὄτίνες δέ εἶσιν οἱ τὰς ἀδικίας αὐτῶν ἐξιλασκόμενοι, εἰ μὴ οἱ εἰς τὸ ὄνομα αὐτοῦ πιστεύοντες καὶ δι’ ἀγαθοεργίας τὸ πρόσωπον αὐτοῦ ἐξιλασκόμενοι: XXXIL Ὅτι δὲ μετὰ τὸ ἐπιστρέψαι τὸν λαὸν ἐκ Βαβυλῶγος τετρακόσια τριάκοντα καὶ τέσσαρα ἔτη γεγένηται ἕως γενέσεως Χριστοῦ, εὐκόλως ἐστὶ νοῆσαι (Kat τὰ προκείμενα. "ἐπειδὴ γὰρ ἡ πρώτη διαθ HN τοῖς υἱοῖς Ἰσραὴλ «μετὰ τετρακέσια τριάκοντα" τέσσαρα. ἔτη" ἐδόθη, ἀναγκαίως ἔδει καὶ τὴν δευτέραν ὁμοίως τῷ αὐτῷ χρόνῳ ὁρίξεσθαι, ἵνα ὑπὸ τοῦ λαοῖ προσδόκιμος γερηθῆ, καὶ ὑπὸ τῶν πιστευτόντων εὐκόλως ἐπιγνωσθή. Sl διὰ τοῦτο Γαβριὴλ λέ) γει" καὶ τοῦ χρῖσαι ἅγιον ἁγίων". 'άγιος δὲ ἁγίων οὐδείς, εἰ μὴ μόνος ὁ υἱὸς τοῦ θεοῦ, ὃς παρὸν καὶ ἐπιδεικνὺς ἑαυτὸν εἶναι τὸν κεχρισμένον ὑπὸ τοῦ πατρὸς καὶ «εἰς τὸν κόσμον" ἀπεσταλμένον, ἔφη πρὸς αὐτούς. «πνεῦμα κυρίου ἐπ᾿ ἐμέ, οὗ εἵνεκεν ἔχρισέν με, εὐαγγελ ἰσασθαι πτωχοῖς ἀπέσταλκέν με, ἰάσασθαι τοὺς συντετριμμένους τῇ καρδίᾳ, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, χηρύξαι ἐνιαὺ τὸν κυρίου δεκτόν“. ὅσοι οὖν ἐπίστευον τῷ ἐπουρανίῳ ἱερεῖ, ὑπ᾽ αὐτοῦ τοῦ ἱερέως ἐκαθαρίξοντο, καὶ τούτω» αἱ ἁμαρτίαι ἀπηλείφοντο ὁσοι δὲ ἠπίστουν αὐτῷ, οἐς ἄνθρωπον αὐτὸν ἐξουδενοῦντες, τούτων αἱ ἁμαρτίαι οἧς ἀναφαίρετοι ἐσφραγίζοντο. θὅθεν προορῶν ὁ ἄγγελος, ὅτι οὐ παντες μέλλουσι πιστεύειν αὐτῷ, ἔφη" «τοῦ συντελέσαι ἁμαρτίας καὶ τοῦ σφρα) ἴσαι ἁμαρτίας". 76008 γὰρ ἕως τέλους ἠπείθησαν αὐτῷ. τούτω» οὖν οὐ σθνε τελέσθησαν αἱ ἁμαρτίαι ἀλλ᾽ ἐσφραγίσθησαν εἰς κρίσιν τηρούμεναι" ὅσοι δὲ ἤμελλον πιστεύειν αὐτῷ καὶ ἐξομολογεῖσθαι αὐτῷ Ge δυναμένῳ ἀφιέναι ἁμαρτίας, τούτων ἀπηλείφοντο [αἱ ἁμαρτίαι. καὶ. ΧΧΧΙΠ. Διὰ τοῦτο λέγει" (καὶ τοῦ σφραγίσαι ὕρασι» καὶ προφήτην". Ξἐπειδὴ γὰρ πλήρωμα νόμου καὶ προφητῶν αὐτὸς παρῆν, «ὁ νόμος γὰρ καὶ οἱ προφῆται ἕως Ἰωάννου", ἔδει τὰ ὑπ᾽ ἐχείνων λαλούμενα σφραγίζεσθαι, ἵνα ἐν τῇ τοῦ κυρίου παρουσίς. πάντα λυθέντα φοτισθῇ καὶ τὰ ἐσφραγισμένα καὶ γνωσθῆναι μὴ δυνάμενα εὐκόλως ἐπιγνωσθῇ, καὶ τὰ πάλαι δεδεμένα νῦν ὑπ᾽ αὐτοῦ λυθῇ. 306 αὐτὸς ὁ κύριος εἴρηκεν πρὸς τοὺς ἄρχοντας τοῦ λαοῦ, οἱ ἡνίχα εἶδον αὐτὸν δυνάμεις ἐπιτελοῦντα ἐν τῇ ἡμέρᾳ τοῦ σαββάτου καὶ θεραπεύοντα πᾶσαν νόσον καὶ πᾶσαν μαλακίαν" ἠγανάκτουν᾽ ὃ δὲ πρὸς αὐτοὺς ἔφη οὑποκχριταί, ἕκαστος ὑμῶν τὸν βοῦν καὶ τὸν ὄνον λύει ἀπὸ τῆς φάτνης καὶ ἀπαγαγὼν ποτίζει" ταύτην ὁὲ θυγατέρα ᾿Ιθραὰμ οὖσαν, ἣν ἔδησεν ὁ σατανῶς ἔτη δέκα. καὶ ὀχτώ, οὐκ ἔδει λυθῆναι [ἐν] τῇ ἡμέρᾳ τοῦ σαββάτου;" P +600vs οὖν ὁ σατανᾶς ἔδησεν βροχίσας, τούτους ἐλθὼν ὁ κύριος ἔλυσεν ἐκ τῶν τοῦ θανάτου δεσμῶν», αὐτὸν μὲν τὸν καθ' ἡμῶν ,ἰσχυρὸν»" δήσας, τὴν δὲ ἀνθρωπότητα ἐλευθερώσας" ος καὶ «ισαίας λέγει" υτότε ἐρεῖ τοῖς ἕν δεσμοῖς ᾿ἀνθοώποις} ἐξέλθατε. καὶ τοῖς ἐν τῷ σκότει' φωτίσθητε". ότι δὲ τὰ πάλαι διὰ νόμου καὶ προφητῶν λελαλημένα πάντα ἦν ἐσᾳφραγισμένα καὶ ἄγνωστα τοῖς ἀνθρώποις ὑπάρχοντα Ἡσαΐας λέγει" καὶ δώσουσιν τὸ βιβλίον» τὸ ἐσφραγισμένον ἀνθοώπῳ ἐπισταμένῳ) γράμματα καὶ ἐροῦσιν αὐτῷ" ἀνάγνωθι τοῦτο, καὶ ἐρεῖ οὐ δύναμαι ἀναγνῶναι, ἐσφράγισται γάρ“. ὑἀναγκαίως" ἔδει γὰρ τὰ πάλαι διὰ προφητῶν λελαλημένα τοῖς μὲν ἀπίστοις Φαρισαίοις, οἱ ἐδόκουν τὰ τοῦ νόμου γράμματα γινώσχειν, ἐσφραγίσθαι, τοῖς δὲ πιστεύουσι» τὰ] πάντα ἡ εχθαι. XXXIV. Th μὲν οὖν πάλαι ἐσφραγ ἰισμένα νῦν 08] διὰ τῆς χάριτος τοῦ κυρίου πάντα τοῖς ἁγίοις ἀνέῳγεν" αὐτὸς γὰρ ἣν ἡ τελεία σφραγὶς καὶ ὴ κλεὶς δὲ ς »Ἱἱαοίδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείει καὶ κλείων καὶ οὐδεὶς ἀνοίγει". Σ ὡς καὶ Ἰωάννης λέγει" „Aal εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὶ τὸν θρόγον βιβλίον γεγραμμένον Ἴ Ἢ , 5 » ἔσωθεν καὶ ἔξωθεν, ἐσφραγισμένον σφραγῖσιν ἑπτά. καὶ εἶδον ἀγγελον κηρύσσοντα [Ep] φωνῇ μεγάλῃ" τίς ἄξιος ἀνοῖξαι τὸ βιβλίον καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ; καὶ οὐδεὶς ἠδύνατο ἐν τῷ οὐρανῷ οὔτε ἐπὶ τῆς γῆς οὔτε ὑποκάτω τῆς γῆς ἀνοῖξαι τὸ βιβλίον οὐδὲ βλέπειν αὐτό . ὦ x ,͵, ὦ ὍΝ Υ ς-» > a Ἢ x. γ καὶ ἕκλαιον πολλοί, οτε οὐδεὶς ἄξιος εὐρέθη ἀνοῖξαι τὸ βιβλίον OUTE βλέπειν αὐτό. καὶ εἷς ἐκ τῶν πρεσβυτέρων λέγει MOL‘ μὴ κλαῖε" ἰδοὺ ἐνί᾿ ς , < 2 - -- 3 , ς᾽ ςγ»» \ " , of 2 ΓΤ κησὲεν ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα, ἡ ῥίζα καὶ τὸ γένος Δαυΐό, ἀνοῖξαι τὸ βιβλίον καὶ λῦσαι τὰς ἑπτὰ σφραγῖδας αὐτοῦ. καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ ἐν μέσῳ τῶν πρεσβυτέρων ἀρνίον ἑστηκὸς ἐσφαγμένον, ἔχον κέρατα ἑπτὰ καὶ ὀφθαλμοὺς ἑπτά, & ἐστιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ τὰ ἀπεσταλμένα εἰς πᾶσαν τὴν γῆν. καὶ ηλθεν καὶ ἕλαβεν τὸ βιβλίον ἔκ τῆς δεξιᾶς τοῦ καθημένου ἐπὶ τοῦ θρονου" καὶ OTE ἔλαβεν τὸ βιβλίον, τὰ τέσσαρα ζῷα καὶ οἱ εἰκοσιτέσσαρες πρεσβύτεροι ἔπεσον ἐνώπιον τοῦ ἀρνίου, ἔχοντες ἕκαστος κιθάραν καὶ φιάλας χρυ- Oo “- ς πὴ ἡ σᾶς γεμούσας θυμιαμάτων, & εἶσιν προσευκαὶ τῶν ἁγίων, καὶ ἄδουσιν »φχσλος \ 7 “ΠΤ 5 τσὶ \ , au »" \ ῳδην καινὴν λέγοντες" ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι TAG σφρα΄ > “Ψ-Ὅ ’ = = - - γῖδας αὐτοῦ, ὁτι ἐσφάγης καὶ ἠγόρασας ἡμᾶς τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους καὶ ἐποίησας τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς καὶ βασιλεύσουσιν - ἐπὶ τῆς γῆς". “ἔλαβεν οὖν τὸ βιβλίον καὶ ἔλυσεν, ἵνα τὰ πάλαι περὶ αὐτοῦ ἀποκρύφος λαλούμερανῦν μετὰ παρρησίας ,,πὶ τῶν δωμάτων" κηρυχθῆ. Ἰκαὶ διὰ τοῦτο τῷ μὲν Δανιὴλ ἔλεγεν ὃ ἄγγελος" σφράγισον" τοὺς λόγους" τούτους, οὅτι εἰς" καιροῦ πέρας ἡ ὁρασις᾽ τῷ δὲ Χριστῷ οὐκ ἐλέγετο σφράγισον, ἀλλὰ" λῦσον τὰ πάλαι δεδεμένα, ἵνα διὰ τῆς χάριτος αὐτοῦ ἐπιγνῶμεν ἡμεῖς „TO θέλημα τοῦ πατρός" καὶ πιστεύσωμεν „ELG ὃν ἐκεῖνος ἀπέστειλεν" Ἰησοῦν Χριστὸν τὸν κύριον ἡμῶν ἐπὶ τῇ τῶν ἀνθρώπων σωτηρίας.

Ina oun epideixę̄ ton chronon pote mellei paraginesthai, on epethymei ho makarios Daniēl idein, legei" „Aal meta tas" hepta hebdomadas allai «hebdomades hexēkonta dyo“, hai periechousin chronon etōn tetrakosiōn triakonta tessarōn. "meta gar to epistrepsai ton laon ek Babylōnos hēgoumenou autōn Iēsou tou Iōsedek kai Esora tou grammateōs kai Zorobabel tou Salathiēl, ontos ech phylēs Iouda, tetrakosia triakonta tessara etē gegenētai, heōs tēs parou“- - s \ - ’ - s sias tou Christou, hina ho hiereus tōn hiereōn en kosmǭ phanę̄ kai „O n « - - - s s > 3 airōn tas hamartias tou kosmou" phanerōs epideichthē, ōs [0] Iōannēs 2 - > A - > es \ - peri autou legei" (ide ho amnos tou theou ho airōn tēn amartian tou , s "“ ze pō > chosmou“. “homoiōs de kai Gabriēl legei, «kai tou apaleipsai adikias x = 2 / s , kei “n᾿ n ho 5,,ōē \ > A cz kai tou exilasasthai hamartias". “tis de apēleipsen tas adikias hēmōn, i s didaskei se Paulos ho apostolos legōn" oautos egenēthē hē eirēnē hēmōn, ho poiēsas ta amphotera hen kai to mesotoichon tou phragmou dialysas, tēn» echthran en tę̄ sarchi, ton nomon tōn entolōn [en] tois dog, masin katargēsas" kai "apaleipsas to kath' hēmōn cheirographon tōn hamartiōn. ho hēn» hypenantion hēmin, kai auto hērpen ek tou mesou, prosēlōsas auto tǭ staurǭ", tou ,,(apaleipsai" oun „TAG adikias kai tou exilasasthai tas hamartias" . hootines de eisin hoi tas adikias autōn exilaskomenoi, ei mē hoi eis to onoma autou pisteuontes kai di’ agathoergias to prosōpon autou exilaskomenoi: XXXIL Hoti de meta to epistrepsai ton laon ek Babylōgos tetrakosia triakonta kai tessara etē gegenētai heōs geneseōs Christou, eukolōs esti noēsai (Kat ta prokeimena. "epeidē gar hē prōtē diath HN tois huiois Israēl «meta tetrakesia triakonta" tessara. etē" edothē, anankaiōs edei kai tēn deuteran homoiōs tǭ autǭ chronǭ horixesthai, hina hypo tou laoi prosdokimos gerēthē, kai hypo tōn pisteutontōn eukolōs epignōsthē. Sl dia touto Gabriēl le) gei" kai tou chrisai hagion hagiōn". 'agios de hagiōn oudeis, ei mē monos ho huios tou theou, hos paron kai epideiknys heauton einai ton kechrismenon hypo tou patros kai «eis ton kosmon" apestalmenon, ephē pros autous. «pneuma kyriou ep᾿ eme, hou heineken echrisen me, euangel isasthai ptōchois apestalken me, iasasthai tous syntetrimmenous tę̄ kardią, kēryxai aichmalōtois aphesin kai typhlois anablepsin, chēryxai eniau ton kyriou dekton“. hosoi oun episteuon tǭ epouraniǭ hierei, hyp᾽ autou tou hiereōs ekatharixonto, kai toutō» hai hamartiai apēleiphonto hosoi de ēpistoun autǭ, oes anthrōpon auton exoudenountes, toutōn hai hamartiai hoēs anaphairetoi esphragizonto. thothen proorōn ho angelos, hoti ou pantes mellousi pisteuein autǭ, ephē" «tou syntelesai hamartias kai tou sphra) isai hamartias". 76008 gar heōs telous ēpeithēsan autǭ. toutō» oun ou sthne telesthēsan hai hamartiai all᾽ esphragisthēsan eis krisin tēroumenai" hosoi de ēmellon pisteuein autǭ kai exomologeisthai autǭ Ge dynamenǭ aphienai hamartias, toutōn apēleiphonto [hai hamartiai. kai. ChChChIP. Dia touto legei" (kai tou sphragisai hyrasi» kai prophētēn". Xepeidē gar plērōma nomou kai prophētōn autos parēn, «ho nomos gar kai hoi prophētai heōs Iōannou", edei ta hyp᾽ echeinōn laloumena sphragizesthai, hina en tę̄ tou kyriou parousis. panta lythenta photisthę̄ kai ta esphragismena kai gnōsthēnai mē dynamena eukolōs epignōsthę̄, kai ta palai dedemena nyn hyp᾽ autou lythę̄. 306 autos ho kyrios eirēken pros tous archontas tou laou, hoi hēnicha eidon auton dynameis epitelounta en tę̄ hēmerą tou sabbatou kai therapeuonta pasan noson kai pasan malakian" ēganaktoun᾽ ho de pros autous ephē houpokchritai, hekastos hymōn ton boun kai ton onon lyei apo tēs phatnēs kai apagagōn potizei" tautēn hoe thygatera ᾿Ithraam ousan, hēn edēsen ho satanōs etē deka. kai ochtō, ouk edei lythēnai [en] tę̄ hēmerą tou sabbatou?" P +600vs oun ho satanas edēsen brochisas, toutous elthōn ho kyrios elysen ek tōn tou thanatou desmōn», auton men ton kath' hēmōn ,ischyron»" dēsas, tēn de anthrōpotēta eleutherōsas" os kai «isaias legei" ytote erei tois hen desmois ᾿anthoōpois} exelthate. kai tois en tǭ skotei' phōtisthēte". oti de ta palai dia nomou kai prophētōn lelalēmena panta ēn esąphragismena kai agnōsta tois anthrōpois hyparchonta Hēsaïas legei" kai dōsousin to biblion» to esphragismenon anthoōpǭ epistamenǭ) grammata kai erousin autǭ" anagnōthi touto, kai erei ou dynamai anagnōnai, esphragistai gar“. hyanankaiōs" edei gar ta palai dia prophētōn lelalēmena tois men apistois Pharisaiois, hoi edokoun ta tou nomou grammata ginōschein, esphragisthai, tois de pisteuousi» ta] panta hē echthai. XXXIV. Th men oun palai esphrag iismena nyn 08] dia tēs charitos tou kyriou panta tois hagiois aneǭgen" autos gar hēn hē teleia sphragis kai ē kleis de s »Hiiaoid, ho anoigōn kai oudeis kleiei kai kleiōn kai oudeis anoigei". S hōs kai Iōannēs legei" „Aal eidon epi tēn dexian tou kathēmenou epi ton throgon biblion gegrammenon I Ē , 5 » esōthen kai exōthen, esphragismenon sphragisin hepta. kai eidon angelon kēryssonta [Ep] phōnę̄ megalę̄" tis axios anoixai to biblion kai lysai tas sphragidas autou? kai oudeis ēdynato en tǭ ouranǭ oute epi tēs gēs oute hypokatō tēs gēs anoixai to biblion oude blepein auto . ō x ,͵, ō HoN Y s-» > a Ē x. g kai heklaion polloi, ote oudeis axios eurethē anoixai to biblion OUTE blepein auto. kai heis ek tōn presbyterōn legei MOL‘ mē klaie" idou eni᾿ s , < 2 - -- 3 , s᾽ sg»» \ " , of 2 GT kēseen ho leōn ho ek tēs phylēs Iouda, hē rhiza kai to genos Dauïo, anoixai to biblion kai lysai tas hepta sphragidas autou. kai eidon en mesǭ tou thronou kai en mesǭ tōn presbyterōn arnion hestēkos esphagmenon, echon kerata hepta kai ophthalmous hepta, & estin ta hepta pneumata tou theou ta apestalmena eis pasan tēn gēn. kai ēlthen kai helaben to biblion ek tēs dexias tou kathēmenou epi tou thronou" kai OTE elaben to biblion, ta tessara zǭa kai hoi eikositessares presbyteroi epeson enōpion tou arniou, echontes hekastos kitharan kai phialas chry- Oo “- s pē hē sas gemousas thymiamatōn, & eisin proseukai tōn hagiōn, kai adousin »phchslos \ 7 “PT 5 tsi \ , au »" \ ǭdēn kainēn legontes" axios ei labein to biblion kai anoixai TAG sphra΄ > “Ps-Ho ’ = = - - gidas autou, hoti esphagēs kai ēgorasas hēmas tǭ theǭ en tǭ haimati sou ek pasēs phylēs kai glōssēs kai laou kai ethnous kai epoiēsas tǭ theǭ hēmōn basileian kai hiereis kai basileusousin - epi tēs gēs". “elaben oun to biblion kai elysen, hina ta palai peri autou apokryphos laloumeranyn meta parrēsias ,,pi tōn dōmatōn" kērychthē. Ikai dia touto tǭ men Daniēl elegen ho angelos" sphragison" tous logous" toutous, hooti eis" kairou peras hē horasis᾽ tǭ de Christǭ ouk elegeto sphragison, alla" lyson ta palai dedemena, hina dia tēs charitos autou epignōmen hēmeis „TO thelēma tou patros" kai pisteusōmen „ELG hon ekeinos apesteilen" Iēsoun Christon ton kyrion hēmōn epi tę̄ tōn anthrōpōn sōtērias.

[31] To show, then, the time when he was to come, whom the blessed Daniel desired to see, he says: 'And after the' seven weeks, other 'sixty-two weeks', which comprise a period of four hundred and thirty-four years. For after the people's return from Babylon under the leadership of Jesus the son of Jozadak, Ezra the scribe, and Zerubbabel the son of Shealtiel, who was of the tribe of Judah, there were four hundred and thirty-four years until the coming of Christ, so that the Priest of priests might appear in the world and 'he who takes away the sins of the world' be openly shown, as John says of him: 'Behold the Lamb of God, who takes away the sin of the world.' Likewise Gabriel too says: 'And to wipe out iniquities and to make atonement for sins.' And who wiped out our iniquities? Paul the apostle teaches you, saying: 'He himself is our peace, who made both one and broke down the dividing wall of the partition, the enmity, in his flesh, abolishing the law of commandments in decrees'; and 'wiping out the handwriting of sins against us, which was opposed to us; and he took it out of the way, nailing it to the cross.' He wiped out, then, 'the iniquities', and made 'atonement for the sins'. And who are those who make atonement for their iniquities, if not those who believe in his name and propitiate his face by good works? [32] That after the return of the people from Babylon there were four hundred and thirty-four years until the birth of Christ is easy to understand from what has been set out. For since the first covenant was given to the sons of Israel 'after four hundred and thirty-four years', the second too had necessarily to be fixed by the same period of time, so that it might be awaited by the people and easily recognized by those who believe. And for this reason Gabriel says: 'And to anoint a holy of holies.' And none is holy of holies but the Son of God alone; who, being present and showing himself to be the one anointed by the Father and sent 'into the world', said to them: 'The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach good news to the poor, to heal the broken-hearted, to proclaim release to the captives and recovery of sight to the blind, to proclaim the acceptable year of the Lord.' All, then, who believed in the heavenly Priest were cleansed by that Priest himself, and their sins were wiped out; but all who disbelieved him, despising him as a man, had their sins sealed up as irremovable. Therefore the angel, foreseeing that not all would believe in him, said: 'To finish sins and to seal up sins.' For many disobeyed him to the end. Their sins, then, were not finished, but sealed up, kept for judgment; but those who were to believe in him and confess to him, who is able to forgive sins, had their sins wiped out. [33] Therefore he says: 'And to seal up vision and prophet.' For since he himself was present as the fulfilment of the law and the prophets ('for the law and the prophets were until John'), what was spoken by them had to be sealed, so that at the coming of the Lord all things, being loosed, might be brought to light, and what was sealed and could not be known might be easily recognized, and what was bound of old might now be loosed by him. As the Lord himself said to the rulers of the people, who were indignant when they saw him working mighty deeds on the Sabbath day and healing every disease and every sickness; and he said to them: 'Hypocrites, does not each of you loose his ox or his ass from the manger and lead it away to water it? And ought not this woman, a daughter of Abraham, whom Satan bound eighteen years, to be loosed on the Sabbath day?' Those, then, whom Satan had bound with a noose, the Lord came and loosed from the bonds of death, binding the 'strong man' who was against us, and setting mankind free; as Isaiah too says: 'Then he will say to those in bonds, Come out, and to those in darkness, Be enlightened.' And that what was spoken of old through the law and the prophets was all sealed and unknown to men, Isaiah says: 'And they will give the sealed book to a man who knows letters and say to him: Read this; and he will say: I cannot read it, for it is sealed.' Of necessity, for what was spoken of old through the prophets had to be sealed to the unbelieving Pharisees, who thought they knew the letters of the law, but opened to those who believe. [34] What was sealed of old, then, has now through the grace of the Lord all been opened to the saints; for he was the perfect seal, and the key 'of David, who opens and none shuts, and shuts and none opens'; as John too says: 'And I saw in the right hand of him who sat on the throne a book written within and on the back, sealed with seven seals. And I saw an angel proclaiming with a loud voice: Who is worthy to open the book and to loose its seals? And no one in heaven or on earth or under the earth was able to open the book or to look into it. And many wept, because no one was found worthy to open the book or to look into it. And one of the elders says to me: Do not weep; behold, the Lion of the tribe of Judah, the Root and the offspring of David, has conquered, to open the book and loose its seven seals. And I saw in the midst of the throne and in the midst of the elders a Lamb standing as slain, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. And he came and took the book from the right hand of him who sat on the throne; and when he took the book, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp and golden bowls full of incense, which are the prayers of the saints; and they sing a new song, saying: Worthy are you to take the book and to open its seals, for you were slain and have redeemed us to God by your blood out of every tribe and tongue and people and nation, and have made them a kingdom and priests to our God, and they shall reign on the earth.' He took the book, then, and loosed it, so that what had been spoken of him in secret of old might now be proclaimed openly 'on the housetops'. And for this reason the angel said to Daniel, 'Seal these words, for the vision is for the end of the time'; but to Christ it was not said 'Seal', but 'Loose what was bound of old', so that through his grace we might know 'the will of the Father' and believe 'in him whom he sent', Jesus Christ our Lord, for the salvation of men.

Dan 9:25 (quotation, high confidence) · Dan 9:24 (quotation, high confidence) · Ezra 3:2 (allusion, high confidence) · John 1:29 (quotation, high confidence) · Eph 2:14 (quotation, high confidence) · Eph 2:15 (quotation, high confidence) · Col 2:14 (quotation, high confidence) · Gal 3:17 (quotation, medium confidence) · John 10:36 (allusion, medium confidence) · Luke 4:18 (quotation, high confidence) · Luke 4:19 (quotation, high confidence) · Isa 61:1 (allusion, medium confidence) · Luke 16:16 (quotation, high confidence) · Matt 4:23 (allusion, medium confidence) · Luke 13:15 (quotation, high confidence) · Luke 13:16 (quotation, high confidence) · Matt 12:29 (allusion, high confidence) · Isa 49:9 (quotation, high confidence) · Isa 29:11 (quotation, high confidence) · Rev 3:7 (quotation, high confidence) · Rev 5:1 (quotation, high confidence) · Rev 5:5 (quotation, high confidence) · Rev 5:6 (quotation, high confidence) · Rev 5:9 (quotation, high confidence) · Rev 5:10 (quotation, high confidence) · Matt 10:27 (quotation, medium confidence) · Dan 12:4 (quotation, high confidence) · John 6:29 (allusion, medium confidence)

Notes and citation

Summary: The sixty-two weeks (434 years) run from the return to Christ's birth; Christ is the Holy of holies who wipes out sins for believers and seals them for unbelievers, and the Lamb who opens the sealed book of the prophets.

This staged unit holds Bonwetsch's chapters 31–34 (the numerals XXXII–XXXIV are visible); marked [31]–[34]. Quotations: Dan 9:25–26, 24; John 1:29; Eph 2:14–15; Col 2:14; Gal 3:17 (Hippolytus has 434 years, where Paul has 430); John 10:36 / 3:17; Luke 4:18–19 (Isa 61:1–2); Matt 9:6; Luke 16:16; Matt 4:23; Luke 13:15–16; Matt 12:29; Isa 49:9; Isa 29:11; Rev 3:7; Rev 5:1–10; Matt 10:27; Dan 12:4; John 6:39–40, 29. The statement about the Pharisees is the author's, translated as written. Bonwetsch's bracketed words are omitted as his deletions; folio numbers, page numbers and running heads are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR χ for κ; page number and running head; page number, running head and OCR noise inside a word; running head and page number; running head and page number inside a word): ἑπτὰ EB268 ἹΠΠΟΔΛΥΤΟΥ 39; τ ἢ - δομάδας → ἑπτὰ ἑβδομάδας; ΕΙΣ ΤΟΝ AANIHA 1Υ,81. 269 → ; προχείμενα → προκείμενα; ἐξουδενοῦντες, 272 ἹΠΠΟΑΥΤΟΥ τούτων → ἐξουδενοῦντες, τούτων; ἠγανάχτουν → ἠγανάκτουν; ταύΕΙΣ ΤΟΝ 4ANIHA ΤΥ, 33. 33, ὁ 273 τη» → ταύτην; ἔλαβεν 278 ἹΠΠΟΛΥΤΟΥ οὖν → ἔλαβεν οὖν.

Topics: Christology, Eschatology, Scripture and canon

Cite (SBL): Hippolytus, Comm. Dan. 4.31 (Bonwetsch GCS 1:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-31/#p-4-31). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-in-danielem-4-31) · Report an error

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.

4.35Bonwetsch GCS 1:278

“έγει γοῦν καὶ ἐπιστρέψει καὶ οἰκοδομηθήσεται πλατεῖα καὶ τεῖχος“. καὶ ὄντως γεγένηται. ἐπιστρέψας γὰρ ὁ λαὸς φῳκοδόμησεν τὴν πόλιν καὶ τὸν ναὸν καὶ τὸ τεῖχος αὐτῆς κύκλῳ. 32ἔπειτα λέγει" »μετὰ τὰς ἑβδομάδας τὰς ξξήκοντα δύο" ,ἐκκενωθήσονται οἱ καιροὶ" „zei διαθήσει διαθήκην πολλοῖς ἑβδομὰς μία᾽ καὶ ἐν τῷ ἡμίσει τῆς ἑβδομάδος ἀρθήσεται θυσία καὶ σπονδὴ καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα - ’, , “ - ΟἹ I τῶν ἐρημώσεων". ὑτῶν γὰρ ἑξήκοντα δύο ἑβδομάδων πληρωθεισῶν καὶ Χριστοῦ παραγενομένου καὶ τοῦ εὐαγγελίου ἐν παντὶ τόπῳ κηρυχθέντος ἐκκενωθέντων τῶν καιρῶν μία ἑβδομὰς περιλειφθήσεται ῥἡ ἐσχάτη, ἐν ἡ παρέσται Ἡλίας καὶ Ἐνὼχ καὶ ἐν τῷ ἡμίσει αὐτῆς ἀναφανήσεται τὸ βδέλυγμα τῆς ἐρημώσεως ὁ ἀντίχριστος, ἐρήμωσιν τῷ κόσμῳ καταγγέλλων" οὗ παραγενομένου -ἀρθήσεται θυσία καὶ σπονδὴ“ ἡ νῦν κατὰ πάντα τόπον ὑπὸ τῶν ἐθνῶν τῷ θεῷ προῦφερομένη). ΧΧΧΥ͂Ὶ. Τούτων [γὰρ] οὕτως εἰρημένων ἑτέραν πάλιν ὀπτασίαν διηγεῖται ἡμῖν ὃ προφήτης" οὐδὲν γὰρ ἕτερον ἐμερίμνησεν ὃ μακάριος Δανιήλ, εἰ μὴ ἵνα [τὰ] πάντα ἀκριβῶς ἐπόιδαχθ εὶς τὰ μέλλοντα καὶ ἡμᾶς πάλιν αὐτὸς διδάσκων φανῇ. “λέγει. γοῦν" „Ev ἔτει τρίτῳ Κύρου βασιλέως Περσῶν λόγος ἀπεκαλύφθη τῷ Δανιήλ, οὗ τὸ ὄνομα ἐπεκλήθη Βαλτάσαρ, καὶ ἀληθινὸς ὁ λόγος, καὶ δύναμις μεγάλη καὶ σύνεσις ἐδόθη αὐτῷ ἐν τῇ ὀπτασίᾳ. ἐν ταῖς ἡμέραις ἐκείναις ἐγοὼ Δανιὴλ ἤμην πενθῶν τρεῖς ἑβδομάδας ἡμερῶν, ἄρτον ἐπιθυμιῶν' οὐκ ἔφαγον, καὶ κρέας καὶ οἶνος οὐκ εἰσῆλθεν εἰς τὸ στόμα μου, καὶ ἄλειμμα οὐκ ἠλειψάμην ἕως πληρώσεο»ς τριῶν ἐβῥουμάδωμ ἡμερῶν». ἐν ἡμέρᾳ εἰκοστῇ καὶ τετ᾿ ἀρτῃ τοῦ μηνὸς τοῦ πρώτου“. 5ἐταπεινοφρόνησα, φησίν», εἴκοσι καὶ μίαν ἡμέραν εὐχόμενος τῷ θεῷ τῷ ζῶντι, ἀπαιτῶν παρ᾽ αὐτοῦ ἀποκάλυψιν μυστηρίων. καὶ 01) εἰσακούσας ὃ πατὴρ ἀπέστειλεν λόγον ἴδιον, ἐνδεικνύμενος τὸ μέλλον 2 , \ Ε - , ζ.} , ἀποβῆναι dr αὐτοῖ". καὶ δὴ ἐγένετο παρὰ τὸν ποταμὸν τὸν μέγαν" ἔδει γὰρ ἐκεῖ τὸν παῖδα δείκνυσθαι, ὑποὺ καὶ ἁμαρτίας ἀφίειν ἔμελλεν. "καὶ ἤρα, φησίν». τοὺς ὀφθαλμούς μου καὶ εἶδον, καὶ ἰδοὺ ἀνὴρ εἷς ἐνδεδυμέγος βαδόί»". ἐν μὲν οὖν τῇ πρώτῃ ὀπτασίᾳ φησίν" ἰδού, ὄγγελος Γαβριὴλ" ,πετόμενος“, ἐνταῦθα δὲ οὐχ οὕτως, ἀλλ᾽ αὐτὸν τὸν κύριον ὁρᾷ, οὔπω μὲν τελείως ἄνθρωπον, ἐν δὲ σχήματι ἀνθρώπου φαινόμενον καθὸς λέγει «καὶ ἰδοὺ ἀνὴρ εἷς ἐνδεδυμένος βαδδίν." ὑτὺ γὰρ ποίκιλον τῆς κλήσεως τῶν χαρισμάτων ἐνδεδυμένος ὁ Χριστὸς ποίκιλον χιτῶνα μυστηρίῳ ἐπεδείκνυεν" ὅτι ἐκ διαφόρων χρῶωμάτων ἣν κατηρτισμένος ὁ ἱερατικὸς χιτῶν εἰς ἔνδειξιν τῶν ποικίλων ἐθνῶν τὴν παρουσίαν Χριστοῦ προσδεχομένων, ἵνα ποικίλοις χαρίσμασιν καταρτισθῆναι δυνηθῶμεν. ΧΧΧΨΗ, „Kal ἡ ὀσφὺς αὐτοῦ περ ριεξωσμένη ἐν χθυσίῳ Ὥφάς" τὸ δὲ ᾿Ὡὡρφὰξ χρυσίον καθαρὸν σημαίνει ἐκ τῆς ἑβραΐδος sis τὴν ἑλληγίδα μετατιθέμενον. ᾿χαθαρὰν οὖν ἣν περιεζωσμένος περὶ τὴ» ὀσφὺν [αὐτοῦ] ζώνην πάντας γὰρ ἡμᾶς ἡμελλεν ὁ λόγος περὶ τὸ ξαυτοῦ σῶμα τῇ ἰδίᾳ ἀγάπῃ, ὧς Cor η» σφίγξας, βαστάζει»" τὸ γὰρ σῶμα [αὐτοῦ] τὸ τέλειον αὐτὸς ἢν, ἡμεῖς δὲ αὐτοῦ μέλη, ὡς ἐν τελείῳ σώματι ἡνωμένοι καὶ ὑπ᾽ αὐτοῦ τοῦ λόγου βασταζέμενοι. ",, καὶ τὸ σῶμα αὐτοῦ de Θαρσείς". Θαρσεὶς δὲ ἑρμηνεύεται «αἰθίοπες" τὸ γὰρ δυσεπίγνωστον αὐτοῦ ἤδη ὁ προφήτης προκατήγγειλεν, ὡς μελλήσει ὁ λόγος ἔνσαρκος ἐν κόσμῳ φανεὶς δύσγνωστος ἔσεσθαι πολλοῖς. σι Ι νῦν καὶ ἔν ἐκκλησίᾳ πολιτεύεσθαι, φόβον δὲ θεοῦ μὴ ἔχει, οὐδὲν τοῦτον ὠφελεῖ ἡ πρὸς τοὺς ἁγίους σύνοδος, τὴν δύναμιν τοῦ πνεύματος ἐν ἑαυτῷ μὴ κεκτημένος. θκαὶ γὰρ τότε πολλοὶ μὲν ἦσαν οἱ μετὰ Δανιὴλ ἑστῶτες, ἀλλ᾽ οὐκ εἶδαν τὴν ὀπτασίαν, οὐ γὰρ ἦσαν ἄξιοι, "ἀλλ᾽ ἔκστασις μεγάλη ἐπέπεσεν ἐπ᾽ αὐτοὺς καὶ ἔφυγον ἐν φόβῳ“. Ἰ καγώ, φησίν, ὑπελείφθην μόνος" καὶ πίπτω ἐπὶ («πρόσωπόν μου ἐπὶ τὴν" γῆν, καὶ ἰδοὺ ὡσεὶ χεὶρ ἀγνθρώπου ἡφψατό μου. χείρ, φησίν, ἀνθρώπου, οὔπω ἄνθρωπος. ἀλλὰ τὸ μέλλον τῆς οἰκονομίας διὰ τῆς χειρὸς σημαίνων. XXXIX. Kal ἀνέστησέν „UE ἐπὶ τὰ γόνατα [μου] καὶ εἶπέν μοι" Δανιήλ, ἀνὴρ ἐπιθυμιῶν, σύνες ἐν τοῖς λόγοις, οἷς ἐγὼ λαλῶ πρὸς σέ᾽ καὶ στῆθι ἐπὶ τῇ στάσει σου, ὅτι νῦν ἀπεστάλην πρὸς σέ. καὶ ἐν τῷ λαλῆσαι αὐτὸν τὸν λόγον τοῦτον ἀνέστην ἔντρομος, καὶ εἶπεν πρός με᾿ μὴ φοβοῦ Δανιήλ, ὅτι ἀπὸ τῆς πρώτης ἡμέρας, ἢς ἔδωκας τὴν καρδίαν σου τοῦ συνιέναι καὶ κακωθῆνγαι ἐναντίον τοῦ θεοῦ, εἰσηκούσθησαν οἱ λόγοι σου“. 2600 πόσον ἰσχύει εὐλάβεια ἀνδρὸς δικαίου, ἵνα τὰ μήπω μέλλοντα φανεροῦσθαι ἐν τῷ κόσμῳ τούτῳ μόνο) οἷς ἀξίῳ ἀποκαλυφθῇ. καὶ τὸ μὲν πρῶτον ὑπὸ τοῦ ἀγγέλου Γαβριὴλ συνετίσθη, ἔπειτα ὑπ᾿ αὐτοῦ τοῦ κυρίου ἐκ δευτέρου ἐσοφίσθη. 'φησὶν γὰρ οὕτως" Ναὶ εἰόον. καὶ. ἰδοὺ ὅρασις οἧς υἱοῦ ἀνθρώπου ἡψατό μου΄. τὸ μὲν οὖν πρῶτον εἶπεν ὡς χεὶρ ἀνθρώπου, νῦν δὲ λέγει ὡς ὅρασις υἱοῦ ἀνθρώπου, ἵνα πρῶτον μερικῶς αὐτὸν ἀποδείξῃ, ἐκ δευτέρου δὲ τὴν» καθ' ὅλου ἐνανθρώπησιν. ὁπροεκηρύσσετο γὰρ [εἰπεῖν] ὁ λό) νος τοῦ θεοῦ ὡς ἄνθρωπος ἐν σχήματι ἀνθρώπου, ἄνθρωπος ἔν σαρχος ἐν κόσμῳ φανησόμενος, οὔπω τότε berg υἱὸς ἄνθ' ρώπου ὦν" ἡνίκα δὲ «τὸ πλήρωμα τοῦ χρόνου" παρῆν, (ἐξαπέστειλεν ὃ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός", ἵνα τὸν ἐκ τῆς παρθένου ἄνθρώπον ἐπενδυσάμενος υἱὸς θεοῦ καὶ υἱὸς ἀνθρώπου ὧν ἀποδειχθῇ. 0 καὶ ἤνοιξα, φησίν, τὸ στόμα μου καὶ ἐλάλησα πρὸς τὸν ἑστῶτα ἐναντίον μοῦ’ κύριε, ἐν τῇ ὀπτασίᾳ σου ἐστράφη τὰ ἐντός μου ἐν ἐμοὶ καὶ οὐκ ἔσχον ἰσχύν" . ἔδει γὰρ ἐπὶ τῇ παρουσίᾳ τοῦ κυρίου τὰ ἄνω κάτω γενέσθαι, ἵνα καὶ τὰ κάτω εἰς τὰ ἄνω ἐλθεῖν δυνηθῇ. "ai προσέθετο, φησίν, καὶ ἥψατό; μου ὡς ὅρασις ἀνθρώπου καὶ ἐνίσχεσέν UE καὶ εἶπέν μοι μὴ φοβοῦ ἀνὴρ ἐπιθυμιῶν᾽ εἰρήνη σοι, ἀνδρίζου καὶ ἴσχυε". ὁπότε γὰρ παραλυθῇ πᾶσα ἡ τοῦ βίου ἡμῶν ἰσχὺς καὶ δόξα, τότε ἐνδυναμούμεθα ὑπὸ Χριστοῦ τοῦ ὀρέγοντος χεῖρα καὶ ἐγείροντος ἡμᾶς «ὡς ἐκ νεκρῶν ζῶντας" καὶ ὡς ἀπὸ ((δου εἰς ἀνάστασιν ζωῆς.

“egei goun kai epistrepsei kai oikodomēthēsetai plateia kai teichos“. kai ontōs gegenētai. epistrepsas gar ho laos phǭkodomēsen tēn polin kai ton naon kai to teichos autēs kyklǭ. 32epeita legei" »meta tas hebdomadas tas xxēkonta dyo" ,ekkenōthēsontai hoi kairoi" „zei diathēsei diathēkēn pollois hebdomas mia᾽ kai en tǭ hēmisei tēs hebdomados arthēsetai thysia kai spondē kai epi to hieron bdelygma - ’, , “ - HoI I tōn erēmōseōn". hytōn gar hexēkonta dyo hebdomadōn plērōtheisōn kai Christou paragenomenou kai tou euangeliou en panti topǭ kērychthentos ekkenōthentōn tōn kairōn mia hebdomas perileiphthēsetai rhē eschatē, en hē parestai Hēlias kai Enōch kai en tǭ hēmisei autēs anaphanēsetai to bdelygma tēs erēmōseōs ho antichristos, erēmōsin tǭ kosmǭ katangellōn" hou paragenomenou -arthēsetai thysia kai spondē“ hē nyn kata panta topon hypo tōn ethnōn tǭ theǭ proupheromenē). ChChChUI. Toutōn [gar] houtōs eirēmenōn heteran palin optasian diēgeitai hēmin ho prophētēs" ouden gar heteron emerimnēsen ho makarios Daniēl, ei mē hina [ta] panta akribōs epoidachth eis ta mellonta kai hēmas palin autos didaskōn phanę̄. “legei. goun" „Ev etei tritǭ Kyrou basileōs Persōn logos apekalyphthē tǭ Daniēl, hou to onoma epeklēthē Baltasar, kai alēthinos ho logos, kai dynamis megalē kai synesis edothē autǭ en tę̄ optasią. en tais hēmerais ekeinais egoō Daniēl ēmēn penthōn treis hebdomadas hēmerōn, arton epithymiōn' ouk ephagon, kai kreas kai oinos ouk eisēlthen eis to stoma mou, kai aleimma ouk ēleipsamēn heōs plērōseo»s triōn ebrhoumadōm hēmerōn». en hēmerą eikostę̄ kai tet᾿ artę̄ tou mēnos tou prōtou“. 5etapeinophronēsa, phēsin», eikosi kai mian hēmeran euchomenos tǭ theǭ tǭ zōnti, apaitōn par᾽ autou apokalypsin mystēriōn. kai 01) eisakousas ho patēr apesteilen logon idion, endeiknymenos to mellon 2 , \ E - , z.} , apobēnai dr autoi". kai dē egeneto para ton potamon ton megan" edei gar ekei ton paida deiknysthai, hypou kai hamartias aphiein emellen. "kai ēra, phēsin». tous ophthalmous mou kai eidon, kai idou anēr heis endedymegos badoi»". en men oun tę̄ prōtę̄ optasią phēsin" idou, ongelos Gabriēl" ,petomenos“, entautha de ouch houtōs, all᾽ auton ton kyrion horą, oupō men teleiōs anthrōpon, en de schēmati anthrōpou phainomenon kathos legei «kai idou anēr heis endedymenos baddin." hyty gar poikilon tēs klēseōs tōn charismatōn endedymenos ho Christos poikilon chitōna mystēriǭ epedeiknyen" hoti ek diaphorōn chrōōmatōn hēn katērtismenos ho hieratikos chitōn eis endeixin tōn poikilōn ethnōn tēn parousian Christou prosdechomenōn, hina poikilois charismasin katartisthēnai dynēthōmen. ChChChPsĒ, „Kal hē osphys autou per riexōsmenē en chthysiǭ Hōphas" to de ᾿Hōōrphax chrysion katharon sēmainei ek tēs hebraïdos sis tēn hellēgida metatithemenon. ᾿chatharan oun hēn periezōsmenos peri tē» osphyn [autou] zōnēn pantas gar hēmas hēmellen ho logos peri to xautou sōma tę̄ idią agapę̄, hōs Cor ē» sphinxas, bastazei»" to gar sōma [autou] to teleion autos ēn, hēmeis de autou melē, hōs en teleiǭ sōmati hēnōmenoi kai hyp᾽ autou tou logou bastazemenoi. ",, kai to sōma autou de Tharseis". Tharseis de hermēneuetai «aithiopes" to gar dysepignōston autou ēdē ho prophētēs prokatēngeilen, hōs mellēsei ho logos ensarkos en kosmǭ phaneis dysgnōstos esesthai pollois. si I nyn kai en ekklēsią politeuesthai, phobon de theou mē echei, ouden touton ōphelei hē pros tous hagious synodos, tēn dynamin tou pneumatos en heautǭ mē kektēmenos. thkai gar tote polloi men ēsan hoi meta Daniēl hestōtes, all᾽ ouk eidan tēn optasian, ou gar ēsan axioi, "all᾽ ekstasis megalē epepesen ep᾽ autous kai ephygon en phobǭ“. I kagō, phēsin, hypeleiphthēn monos" kai piptō epi («prosōpon mou epi tēn" gēn, kai idou hōsei cheir agnthrōpou hēphpsato mou. cheir, phēsin, anthrōpou, oupō anthrōpos. alla to mellon tēs oikonomias dia tēs cheiros sēmainōn. XXXIX. Kal anestēsen „UE epi ta gonata [mou] kai eipen moi" Daniēl, anēr epithymiōn, synes en tois logois, hois egō lalō pros se᾽ kai stēthi epi tę̄ stasei sou, hoti nyn apestalēn pros se. kai en tǭ lalēsai auton ton logon touton anestēn entromos, kai eipen pros me᾿ mē phobou Daniēl, hoti apo tēs prōtēs hēmeras, ēs edōkas tēn kardian sou tou synienai kai kakōthēngai enantion tou theou, eisēkousthēsan hoi logoi sou“. 2600 poson ischyei eulabeia andros dikaiou, hina ta mēpō mellonta phanerousthai en tǭ kosmǭ toutǭ mono) hois axiǭ apokalyphthę̄. kai to men prōton hypo tou angelou Gabriēl synetisthē, epeita hyp᾿ autou tou kyriou ek deuterou esophisthē. 'phēsin gar houtōs" Nai eioon. kai. idou horasis hoēs huiou anthrōpou hēpsato mou΄. to men oun prōton eipen hōs cheir anthrōpou, nyn de legei hōs horasis huiou anthrōpou, hina prōton merikōs auton apodeixę̄, ek deuterou de tēn» kath' holou enanthrōpēsin. hoproekērysseto gar [eipein] ho lo) nos tou theou hōs anthrōpos en schēmati anthrōpou, anthrōpos en sarchos en kosmǭ phanēsomenos, oupō tote berg huios anth' rōpou ōn" hēnika de «to plērōma tou chronou" parēn, (exapesteilen ho theos ton huion autou, genomenon ek gynaikos", hina ton ek tēs parthenou anthrōpon ependysamenos huios theou kai huios anthrōpou hōn apodeichthę̄. 0 kai ēnoixa, phēsin, to stoma mou kai elalēsa pros ton hestōta enantion mou’ kyrie, en tę̄ optasią sou estraphē ta entos mou en emoi kai ouk eschon ischyn" . edei gar epi tę̄ parousią tou kyriou ta anō katō genesthai, hina kai ta katō eis ta anō elthein dynēthę̄. "ai prosetheto, phēsin, kai hēpsato? mou hōs horasis anthrōpou kai enischesen UE kai eipen moi mē phobou anēr epithymiōn᾽ eirēnē soi, andrizou kai ischye". hopote gar paralythę̄ pasa hē tou biou hēmōn ischys kai doxa, tote endynamoumetha hypo Christou tou oregontos cheira kai egeirontos hēmas «hōs ek nekrōn zōntas" kai hōs apo ((dou eis anastasin zōēs.

[35] It says, then: 'And it shall return, and street and wall shall be built.' And this truly happened; for the people returned and built the city, the temple and its wall round about. Then it says: 'After the sixty-two weeks' 'the times shall be emptied', 'and one week shall make a covenant with many; and in the half of the week sacrifice and libation shall be taken away, and on the temple shall be the abomination of desolations.' For when the sixty-two weeks have been fulfilled, and Christ has come, and the gospel has been preached in every place, the times being emptied, one week will be left, the last, in which Elijah and Enoch will be present; and in the half of it the abomination of desolation, the Antichrist, will appear, proclaiming desolation to the world; and when he comes, 'sacrifice and libation will be taken away', which is now offered to God by the nations in every place. [36] These things having been said thus, the prophet again relates another vision to us; for the blessed Daniel cared for nothing else than to be taught all things exactly concerning the future, and to be seen in turn teaching us. He says, then: 'In the third year of Cyrus king of the Persians a word was revealed to Daniel, whose name was called Belteshazzar; and the word is true, and great power and understanding were given him in the vision. In those days I, Daniel, was mourning three weeks of days; I ate no pleasant bread, and no meat or wine came into my mouth, and I did not anoint myself with oil until three weeks of days were fulfilled, on the twenty-fourth day of the first month.' 'I humbled myself', he says, twenty-one days, praying to the living God, asking of him a revelation of mysteries. And the Father, hearing him, sent his own Word, showing what was to come about through him. And this happened beside the great river; for it was there that the Child was to be shown, where he was also to forgive sins. 'And I lifted up', he says, 'my eyes and saw, and behold, one man clothed in baddin.' In the first vision he says, 'Behold, the man Gabriel', 'flying'; but here not so; rather he sees the Lord himself, not yet perfectly man, but appearing in the form of a man, as he says: 'And behold, one man clothed in baddin.' For Christ, clothed with the varied gifts of the calling, showed in a mystery the many-coloured robe; for the priestly robe was made of different colours, to show the various nations awaiting the coming of Christ, so that we may be equipped with various gifts. [37] 'And his loins girded with gold of Ophaz.' 'Ophaz', translated from Hebrew into Greek, means pure gold. He was girded, then, with a pure girdle about his loins; for the Word was to carry all of us about his own body, binding us with his own love as with a girdle; for he himself was the perfect body, and we are his members, united as in a perfect body and carried by the Word himself. 'And his body like Tharsis.' Tharsis is interpreted 'Ethiopians'; for the prophet foretold already how hard he would be to recognize: how the Word, appearing incarnate in the world, would be hard for many to know. [38] … now too lives as a member of the church, but does not have the fear of God, fellowship with the saints profits him nothing, since he does not possess in himself the power of the Spirit. For then too there were many standing with Daniel, but they did not see the vision, for they were not worthy, 'but a great terror fell upon them, and they fled in fear'. 'And I', he says, 'was left alone, and I fall on my face to the ground, and behold, as it were a man's hand touched me.' A man's hand, he says, not yet a man, signifying by the hand the dispensation that was to come. [39] 'And he raised me on my knees and said to me: Daniel, man of desires, understand the words that I speak to you, and stand where you stand, for now I have been sent to you. And when he had spoken this word to me, I stood up trembling; and he said to me: Fear not, Daniel, for from the first day that you set your heart to understand and to afflict yourself before God, your words were heard.' See how much the piety of a righteous man achieves, that the things not yet to be made manifest in this world should be revealed to him alone as worthy! At first he was given understanding by the angel Gabriel; then, a second time, he was made wise by the Lord himself. For he says thus: 'And I saw, and behold, as the appearance of a son of man touched me.' At first he said 'as a man's hand', but now he says 'as the appearance of a son of man', so as first to show him partially, and the second time his entire becoming man. For the Word of God was proclaimed beforehand as a man in the form of a man, who would appear in the world as a man in the flesh, though not yet then being a perfect Son of Man; but when 'the fullness of time' had come, 'God sent forth his Son, born of a woman', so that, clothed with the man from the virgin, he might be shown to be Son of God and Son of Man. 'And I opened my mouth', he says, 'and spoke to him who stood before me: Lord, at your vision my inward parts were turned within me, and I had no strength.' For at the coming of the Lord the things above had to come down, so that the things below might be able to come up. 'And he again touched me', he says, 'as the appearance of a man, and strengthened me, and said to me: Fear not, man of desires; peace be to you; be manly and strong.' For whenever all the strength and glory of our life is undone, then we are strengthened by Christ, who stretches out his hand and raises us 'as those alive from the dead', as from Hades to the resurrection of life.

Dan 9:25 (quotation, high confidence) · Dan 9:26 (quotation, high confidence) · Dan 9:27 (quotation, high confidence) · Mal 1:11 (allusion, high confidence) · Mal 4:5 (3:22 LXX) (allusion, medium confidence) · Rev 11:3 (allusion, medium confidence) · Dan 10:1 (quotation, high confidence) · Dan 10:2 (quotation, high confidence) · Dan 10:3 (quotation, high confidence) · Dan 10:4 (quotation, high confidence) · Dan 10:5 (quotation, high confidence) · Dan 10:6 (quotation, high confidence) · Dan 10:7 (quotation, high confidence) · Dan 10:8 (quotation, high confidence) · Dan 10:10 (quotation, high confidence) · Dan 10:11 (quotation, high confidence) · Dan 10:12 (quotation, high confidence) · Dan 10:16 (quotation, high confidence) · Dan 10:18 (quotation, high confidence) · Dan 10:19 (quotation, high confidence) · Exod 28:6 (allusion, medium confidence) · 1 Cor 12:27 (allusion, medium confidence) · Gal 4:4 (quotation, high confidence) · Rom 6:13 (quotation, high confidence)

Notes and citation

Summary: On Daniel 9:25–27 and 10:1–19: the last week, with Elijah and Enoch and the Antichrist; the vision by the great river of the Word in the form of a man, his robe, girdle and body interpreted, and his strengthening of Daniel.

This staged unit holds Bonwetsch's chapters 35–39 (the numerals XXXVI, XXXVII and XXXIX are partly visible); marked [35]–[39]. The end of chapter 37 (on Dan 10:6, the face like lightning, the arms and feet like bronze, the voice) and the beginning of chapter 38 (with its lemma, Dan 10:7) are lost in the OCR ('…'); the Slavonic of chapters 38–39 is staged separately (4.38). A line displaced by the OCR (on the Antichrist's appearing in the half of the week) is moved back to its place by logged corrections. Quotations: Dan 9:25–27; Mal 1:11; Dan 10:1–19; Gen 2:10–14 (?) and Matt 3:13 (the river of baptism); Exod 28:6; 1 Cor 12:27; Eph 4:16; Gal 4:4; Rom 6:13. 'Baddin' transliterates the Hebrew word for linen kept in Theodotion. Hippolytus expects Elijah and Enoch to return in the last week (cf. Rev 11:3; Mal 4:5); translated as written. Bonwetsch's bracketed words are omitted as his deletions.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR χ for κ; displaced line (moved back to chapter 35), running heads and page numbers; page number and running head; page number and running head removed; a line displaced by the OCR to chapter 36 restored to its place): μδτὰ → μετὰ; κῆουχθέντος ἐχκεγωθέντων → κηρυχθέντος ἐκκενωθέντων; ἐν τῷ ἡμίσει αὐτῆς 280 ἹΠΠΟΔΥΤΟΥ τῷ κόσμῳ καταγγέλλων → ἐν τῷ ἡμίσει αὐτῆς ἀναφανήσεται τὸ βδέλυγμα τῆς ἐρημώσεως ὁ ἀντίχριστος, ἐρήμωσιν τῷ κόσμῳ καταγγέλλων; ἀποχάλυψιν → ἀποκάλυψιν; ποιχίλων → ποικίλων; τελείῳ 994 ἹΠΠΟΛΑΥΤΟῪ σώματι → τελείῳ σώματι; ἔνσαρχος ἐν κύσμῳ → ἔνσαρκος ἐν κόσμῳ; εἰσηχούσθησαν → εἰσηκούσθησαν; ἀποδείξῃ, 288 ἹΠΠΟΔΥΤΟΥ ἐκ δευτέρου → ἀποδείξῃ, ἐκ δευτέρου; ἀναφανήσεται „TO βδέλυγμα τῆς ἐρημώσεως" ὁ ἀντίχριστος, EONMOGLT ΕΙΣ ΤΟΝ 4ΑΝΙΉΖ IV, 35. 36. 281 τὼ 252 : ἹΠΠΟΛΥΤΟῪΥ → .

Topics: Eschatology, Christology

Cite (SBL): Hippolytus, Comm. Dan. 4.35 (Bonwetsch GCS 1:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-31/#p-4-35). (abbreviation not yet checked)

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4.40Bonwetsch GCS 1:288

„Kal ἐν τᾷ λαλῆσαι αὐτὸν μετ᾽ ἐμοῦ: ἴσχυσα καὶ εἶπα" λαλείτω ὃ κύριός μου ὅτι ἐνίσχυσάς με΄. 2όπότε γὰρ εὐέλπιδας ἐποίησεν ἡμᾶς ὃ λόγος πρὸς τὰ μέλλοντα, εὐκόλως καὶ τῆς τούτου φωνῆς ἀκούειν δυνάμεθα. φησὶν οὖν πρὸς αὐτόν" „El οἶδας τί ἢλHop πρὸς σέ ; καὶ γῦν ἐπιστρέψω τοῦ πολεμῆσαι μετὰ ἄρχοντος Περσῶν" «ἀλλ᾽ ἢ ἐν αγγελῶ σοι τὸ ἐγγεγ ραμμέν ον ἐν γραφῇ ἀληθείας, καὶ οὐκ ἔστιν οὐδεὶς ὃ ἀντεχόμενος μετ᾽ ἐμοῦ περὶ τούτων, ἀλλ᾽ ἢ Μιχαὴλ ὁ ἄρχων ὑμῶν" καὶ τοῦτον» κατέλιπον ἐκεῖ". ἀφ᾽ ἧς γὰρ ἡμέρας ἔδωκας τὸ πρόσωπόν σου κακωθῆναι ἐναντίον κυρίου τοῦ θεοῦ σου, εἰσηκούσθη ἡ δέησίς σου", καὶ ἀπεστάλην ἐγὼ »τοῦ πολεμῆσαι μετὰ ἄρχοντος Περσῶν" βουλὴ γάρ τις ἐγεγόνει μὴ ἀποστέλλειν τὸν λαόν" ἵνα οὖν ἐν τάχει τὸ αἴτημά σου γενηθῇ, ἀντέστην τούτῳ ἐγο) καὶ »κατέλιπον ἐκεῖ Μιχαὴλ τὸν ἄρχοντα ὑμῶν. 1τίς δὲ ἔστιν Μιχαὴλ ἀλλ᾽ ἢ ὃ ἄγγελος ὁ τῷ «λαῷ παρα δεδομένος. ὡς λέγει τῷ Μιᾳωυσῇ" οὐ μὴ πορειθῶ μεθ' ὑμῶν ἐν τῇ ὁδῷ διὰ τὸ τὸν λαὸν σκληροτράχ᾽ λον εἶναι, ἀλλ᾽ ἢ ὁ ἄγγελός μου πορεύσεται μεθ' ὑμῶν" "οὗτος ἀντέστη „EV τῷ καταλύματι" Μκουσῇ, ἡνίκα ἔφερεν τὸ παιδίον ἀκρόβυστον εἰς Αἴγυπτον. οὐ γὰρ ἢν ἐφικτὸν τὸν πρέσβυν καὶ μεσίτην νόμου γινόμενον Διωυσῆν καὶ διαθήκην πατέρων καταγγέλλοντα ἐπάγεσθαι παιδίον ἀκρόβυστον, ἵνα μὴ οὃς ψευδοπροφήτης καὶ πλάνος ὑπὸ τοῦ λαοῦ εἶναι νομισθῆ.

„Kal en tą lalēsai auton met᾽ emou: ischysa kai eipa" laleitō ho kyrios mou hoti enischysas me΄. 2opote gar euelpidas epoiēsen hēmas ho logos pros ta mellonta, eukolōs kai tēs toutou phōnēs akouein dynametha. phēsin oun pros auton" „El oidas ti ēlHop pros se ? kai gyn epistrepsō tou polemēsai meta archontos Persōn" «all᾽ ē en angelō soi to engeg rammen on en graphę̄ alētheias, kai ouk estin oudeis ho antechomenos met᾽ emou peri toutōn, all᾽ ē Michaēl ho archōn hymōn" kai touton» katelipon ekei". aph᾽ hēs gar hēmeras edōkas to prosōpon sou kakōthēnai enantion kyriou tou theou sou, eisēkousthē hē deēsis sou", kai apestalēn egō »tou polemēsai meta archontos Persōn" boulē gar tis egegonei mē apostellein ton laon" hina oun en tachei to aitēma sou genēthę̄, antestēn toutǭ ego) kai »katelipon ekei Michaēl ton archonta hymōn. 1tis de estin Michaēl all᾽ ē ho angelos ho tǭ «laǭ para dedomenos. hōs legei tǭ Miąōysę̄" ou mē poreithō meth' hymōn en tę̄ hodǭ dia to ton laon sklērotrach᾽ lon einai, all᾽ ē ho angelos mou poreusetai meth' hymōn" "houtos antestē „EV tǭ katalymati" Mkousę̄, hēnika epheren to paidion akrobyston eis Aigypton. ou gar ēn ephikton ton presbyn kai mesitēn nomou ginomenon Diōysēn kai diathēkēn paterōn katangellonta epagesthai paidion akrobyston, hina mē hoos pseudoprophētēs kai planos hypo tou laou einai nomisthē.

'And when he had spoken with me, I was strengthened and said: Let my lord speak, for you have strengthened me.' For when the Word has made us hopeful for what is to come, we can easily hear his voice too. He says, then, to him: 'Do you know why I have come to you? And now I will return to fight with the prince of the Persians'; 'but I will declare to you what is inscribed in the writing of truth; and there is no one who holds with me in these things but Michael your prince'; 'and him I left there'. 'For from the day that you set your face to afflict yourself before the Lord your God, your petition was heard', and I was sent 'to fight with the prince of the Persians'; for a counsel had been formed not to send the people away. So that your request, then, might be fulfilled quickly, I withstood him, 'and I left there Michael your prince'. And who is Michael but the angel assigned to the people? As he says to Moses: 'I will not go with you on the way, because the people is stiff-necked; but my angel will go with you.' He it was who withstood Moses 'at the lodging place' when he was bringing the child uncircumcised into Egypt. For it was not permissible that Moses, who was becoming the elder and mediator of the law and proclaiming the covenant of the fathers, should bring an uncircumcised child, lest he be thought by the people to be a false prophet and a deceiver.

Dan 10:19 (quotation, high confidence) · Dan 10:20 (quotation, high confidence) · Dan 10:21 (quotation, high confidence) · Dan 10:12 (quotation, high confidence) · Dan 10:13 (quotation, high confidence) · Exod 33:3 (quotation, high confidence) · Exod 32:34 (allusion, medium confidence) · Exod 4:24 (allusion, high confidence)

Notes and citation

Summary: On Daniel 10:19–21: the Word who strengthens Daniel fights the prince of Persia, who opposed the people's return, with Michael, the angel set over Israel, who also met Moses at the lodging place.

Quotations: Dan 10:19–21, 12–13 (Theodotion); Exod 33:3, 2 (32:34); Exod 4:24–26. Hippolytus identifies the angel who met Moses with Michael; translated as written.

Notes on the original text

Digital text corrected (OCR noise, running heads and page numbers; OCR slips; page number and running head inside a word): τῆς τούτου σι ΕΙΣ TON ΔΑΝΙΗΛ IV, 39. 40. 999 ςι 290 ἹΠΠΟΔΥΤΟῪΥ φωνῆς → τῆς τούτου φωνῆς; κακοθῆραι → κακωθῆναι; ἐπά292 ἹΠΠΟΔΥΤΟΥ γεσθαι → ἐπάγεσθαι.

Cite (SBL): Hippolytus, Comm. Dan. 4.40 (Bonwetsch GCS 1:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-31/#p-4-40). (abbreviation not yet checked)

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4.41Bonwetsch GCS 1:292

„Kai νῦν, φησίν, ἀλήθειαν ἀναγγελῶ σοι". ἠδύνατο ουν ἡ ἀλήθεια ἕτερόν τι παρὰ τὴν ἀλήθειαν ἀναγγεῖλαι; ἀλήθεια ἣν ὁ τῷ “ανιὴλ ὀφθεὶς καὶ ἀλήθειαν ἀνήγγειλεν" αὐτὸς πάλιν ἀλήθεια ἐν τῷ κόσμῳ φανεὶς ἀλήθειαν ἐδίδαξεν. © μακαρίων. μαθητῶν ἀλήθειαν ὑπὸ Χριστοῦ διδασκομένων. φησὶν οὖν πρὸς αὐτόν. οἰδου ἔτι τρεῖς βασιλεῖς ἀναστήσονται ἐν τῇ Περσίδι, καὶ ὃ τέταρτος 'πλουτήσει πλοῦτον μέγαν παρὰ πάντας καὶ μετὰ τὸ κρατῆσαι αὐτὸν τοῦ πλούτου αὐτοῦ ἐπαναστήσεται πάσαις ταῖς βασιλείαις τῶν Ἑλλήνον. καὶ ἀναστήσεται βασιλεὺς δυνατό ός, καὶ κυριεύσει κυρείας πολλῆς καὶ ποιήσει κατὰ τὸ θέλημα αὐτοῦ" καὶ ος ἀναστῇ ἡ βασιλεία αὐτοῦ συντριβήσεται καὶ διαιρεθύσεται εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ“. θταῦτα μὲν οὖν ἤδη ἀνωτέρω διηγησάμεθα, ἡνίκα περὶ τῶν τεσσάρων θηρίων τὸν λόγον ἐποιούμεθα᾽ ἀλλ᾽ ἐπειδὴ λεπτῶς ἡ γραφὴ νῦν [τὰ πάντα) ταῦτα πάλιν διηγεῖται, ἐξ ἀνάγχης δεῖ καὶ ἡμᾶς ἐκ δευτέρου τὸν λόγον ποιεῖσθαι, ἵνα μὴ ἀργὴν τὴν γραφὴν καὶ ἀναπόδεικτον καταλίπωμεν. 4,ἔτι τρεῖς, φησίν, βασιλεῖς ἀναστήσονται ἐν τῇ Περσίδι καὶ ὁ τέταρτος πλουτήσει πλοῦτον μέγαν". γεγένηται. μετὰ γὰρ Κῦρον ἀνέστη Δαρεῖος, ἔπειτα ᾿Αρταξέρξης, εἶτα Ξέρξης. τρεῖς οὗτοι γεγένηνται βασιλεῖς" πεπλήροται ἢ γραφ!. ὅ, καὶ ὁ τέταρτος: πλουτήσει πλοῦτον μέγαν“. τίς οὗτος ἀλλ᾽ ἢ Δαρεῖος, ὃς βασιλεύσας καὶ ἔνδοξος γενηθεὶς ἐπλούτησεν καὶ ἐπανέστη πάσαις βασιλείαις Ελλήνων. τούτῳ ἐπανέστη ᾿Αλέξανδρος ὁ Μακεδών, υἱὸς Φιλίππου γεγονώς, καὶ καθεῖλεν τὸ τούτου βασίλειον" καὶ μετὰ τὸ ὑποτάξαι αὐτὸν τοὺς Πέρσας διῃρέθη ἡ τούτου βασιλεία εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῖ. τελευτῶν γὰρ ᾿Αλέξανδρος διεῖλεν τὴν βασιλείαν αὐτοῦ εἰς τέσσαρας ἀρχάς. ΧΙ]. „Kai ἀναστήσεται βασιλεὺς ἕτερος δυνατὸς" ,κκαὶ εἰσελεύσεται εἰς τὰ ὑποστηρίγματα [τοῦ] βασιλέως .Τἰγύπτοι". "᾿Αντίοχος γὰρ τις) γεγένηται βασιλεὺς τῆς Συρίας. δοῦτος «ἐβασίλευσεν ἐν ξκατοστῷ καὶ τριακοστῷ καὶ ἑβδόμῳ ἔτει βασιλείας Ἑλλήνων". καὶ δὴ τοῖς τότε καιροῖς -πόλεμον" συνάπτει. “πρὸς Πτολεμαῖον βασιλέα “Πἰγύπτου" καὶ ὑπερισχύσας αὐτοῦ χρατεῖ. δοὗτος ὑποστρέφων ἐξ Αἰγύπτου «ἀνέβη ἐπὶ Ἱερουσα Ana ἔτει «ἑκατοστῷ καὶ τεσσαρακοστῷ τρίτῳ", «καὶ λαβὼν" πᾶντας τοὺς θησαυροὺς τοὺς ὄντας ἐν οἴκῳ κυρίου ἐπορεύθη. εἰς Ἀντιόχειαν. "τούτων οὕτως γενομένων, «μετὰ δύο ἔτη ἡμερῶν ἀποστέλλει ὃ βασιλεὺς" ἴδιον φορολόγον ,ιεἰς τὰς πόλεις τῆς Ἰουδαίας" ἀναγκάζειν τοὺς Ἰουδαίους μεταβαίνειν ἀπὸ τῶν πατρῴων νόμον, τοῖς δὲ τοῦ βασιλέως δόγμασιν καὶ νόμοις ὑποτάσσεσθαι. Ἰκαὶ δὴ παραγενομένου αὐτοῦ ἐν Μωδεεὶμ τῇ πόλει, προσκαλεῖταί τινα ὀνόματι Ματταθίαν ἄνδρα εὐλαβῆ καὶ δίκαιον, ὀντα ἐκ τοῦ ἱερατικοῦ γένους, πρὸς ὃν ἀποχριθεὶς ἔφη" δεῦρο δή, ὦ ΜΜατταθία, ἐπίθυσον καὶ “ποίησον τὸ πρόσταγμα τοῦ βασιλέως", καθὼς «ἐποίησαν πάντα τὰ ἔθνη"" ὅτι σὺ ἄρχων" ,μέγας" καὶ ἡγούμενος ἐν τῇ πόλει καὶ „EOTNOLYμένος" ἐν τέκγοις, «καὶ ἔσῃ" φίλος τοῦ βασιλέως". SG δὲ ἀποκριθεὶς ἔφη; „El πάντα τὰ ἔθηνη" καὶ πᾶς ἄνθρωπος πορεύσεται ὀπίσω τοῦ βασιλέως ποιῆσαι κατὰ τὸ πρόσταγμα αὐτοῦ, «ἀλλ᾽ ἐγὼ καὶ" ὁ οἶκός μου καὶ ὁ οἶχος τοῦ πατρός μου οὐ μὴ ποιήσωμεν κατὰ τὸ πρόσταγμα τοῦ βασιλέως. «ἵλεως ἡμῖν" ἀποστῆναι ἀπὸ νόμου καὶ διαθήκης «πατέρων ἡμῶν" [} -τῶν λόγων τοῦ βασιλέως οὐχ ἀκουσόμεθα τοῦ" ἐκκλῖναι τὴν ὁδὸν ἡμῶν δεξιὰ ἢ ἀριστερά. "ἔτι λαλοῦντος αὐτοῦ τὰ ῥήματα ταῦτα αὐτῷ), ἰδοὺ «ἀνὴρ Ἰουδαῖος" ἐλθὼν κατὰ πρόσωπον αὐτοῦ προσῆλθεν ἐπιθῦσαι ἐπὶ τὸν βωμὸν Διωδεείμ ἰδὼν δὲ Διατταθίας μἐζήλωσεν" κατὰ τὸν »όμον «καὶ ἐτρόμασαν οἱ νεφροὶ αὐτοῦ, καὶ ἀνήγαγεν θυμὸν κατὰ τὸ κρῖμα", καὶ ἐπιστὰς ἐφόνευσεν τὸν ἄνδρα τὸν Ἰουδαῖον καὶ τὸν δυνάστην TOT βασιλέως τὸν καταναγκάζοντα, «καὶ τὸν βωμὸν καθεῖλεν", καὶ ἐκραύγαζεν «ἂν τῇ πόλει" λέγων" εἴ τις πρὸς κύριον «ἱστῶν διαθήκην" ἁγίαν ἐκπορευέσθω (ὀπίσω μου“. 19καὶ κατέλιπον πάντα τὰ „EV τῇ πόλει" καὶ ἔφυγον ἐν τοῖς ὄρεσιν, καὶ προσεκολλήθησαν αὐτῷ συναγωγὴ ἀνδρῶν ἰσχυρῶν δυνάμει", καὶ ἐγενήθησαν αὐτῷ στήριγμα". XL. Tores δὴ αἱ δυνάμεις αἱ κατοικοῦσαι τὴν Συρίαν ἀκούσασαι τὰ γενόμενα ἔδραμον πρὸς αὐτοὺς καὶ οςωσυνεστήσαντο πόλεμον πρὸς αὐτοὺς ἐν τῇ ἡμέρᾳ τοῦ σαββάτου". οἱ δὲ νόμον θεοῦ φοβούμενοι καὶ τῇ ἐντολῇ τοῦ θεοῦ κρατούμενοι οὐκ ἐπῆραν χεῖρα πρὸς αὐτοὺς (οὐδὲ λίθον ἐξετίγαξαν αὐτοῖς, οὐδὲ ἐπέφραξαν τοὺς κρυφίους". 32καὶ ἀπεχρίθησαν αὐτοῖς ἐκεῖνοι καὶ εἶπαν καὶ ἕως νῦν ,ἐξέλθατε καὶ ποιήσατε" τὸ πρόσταγμα τοῦ βασιλέως καὶ ζήσεσθε". οἱ δὲ εἶπαν" οὐκ ἐξελευσόμεθα, οὐδὲ ποιήσομεν" τὸ πρόσταγμα τοῦ βασιλέως", μἀποθαϊνούHE «ἐν τῇ ἁπλότητι ἡμῶν" μαρτυρεῖ ἐφ᾽ ἡμᾶς ὁ οὐρανὸς καὶ ἡ γῆ, ὁτι ἀκρίτως ἀπόλλυτε ἡμᾶς". θτότε ἐπέπεσον αὐτοῖς ἐν πυρὶ καὶ ἐν φόνῳ καὶ ἐν αἰχμαλωσίᾳ καὶ ἀπέκτειναν ἐξ αὐτῶν „EOS χιλίων ψυχῶν". 'πληροῦνται οὖν τὰ πρὸς τὸν μακάριον Δανιὴλ λελαλημένα" καὶ εἰσελεύσεται ἐν ἐξοδίαις καὶ ἐπαρθήσεται ἢ καρδία αὐτοῦ ἐπὶ υδιαθήκην aylav“, καὶ θελήσει πάντα ποιῆσαι κατὰ τὴν καρθίαν αὐτοῦ, καὶ θλιβήσονται «καὶ ἀσθενήσουσιν»" οἱ δοῦλοί μου ἐν λιμῷ καὶ ἐν μακαίρᾳ καὶ «ἂν αἰχμαλωσίᾳ". XLIV. Ἤχκουσεν δὲ ταῦτα, ατταθίας καὶ οἱ υἱοὶ αὐτοῦ καὶ ἐπένθησαν" περὶ τῶν ἀδελφῶν αὐτῶν καὶ εἶπαν πρὸς ἀλλήλους λέγοντες" „CV πάντες ποιήσωμεν" ad Os "ἐποίησαν οἱ ἀδελφοὶ ἡμῶν", ἐλεύσονται οἱ ἐχθροὶ ἡμῶν καὶ υτάχιον" ἐξαροῦσιν ἡμᾶς ἐκ «τῆς γῆς". ἐὰν οὖν ἐπιστῇ ἐφ᾽ ἡμᾶς πόλεμος ἐν σαββάτῳ, στῶμεν καὶ «πολεμήσωμεν: ὑπὲρ τῶν ψυχῶν ἡμῶν καὶ ὑπὲρ τῶν νομίμων ἡμῶν". ζ2τότε δὴ κατέδραμον ἐπ᾽ αὐτοὺς καὶ κατεδίωξαν αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν, καὶ εἰσῆλθαν εἰς τὴν πόλιν καὶ ,περιέτεμαν τὰ παιδάρια ὅσα εὕραν ἀπερίτμητα" καὶ „ad εἶλαν τοὺς βωμοῦφ' καὶ πάντα τὰ τεμένη καὶ κατευωδώθη τὸ ἔργον ἐν χειρὶ αὐτῶν". 3 λέγει δὲ Δανιΐλ' ,καὶ βοηθήσονται βοήθειαν» μικράν". ἀνέστη γὰρ τότε Martradiac, «ἀνέστη Ἰούδας ὁ Μακκαβαῖος". καὶ ἐβοήθησαν αὐτοῖς καὶ ἐρρύσαντο αὐτοὺς ἐκ χειρὸς Ἑλλήνων καὶ ἐπληρώθη τὸ εἰρημένον & τῇ γραφῇ.

„Kai nyn, phēsin, alētheian anangelō soi". ēdynato oun hē alētheia heteron ti para tēn alētheian anangeilai? alētheia hēn ho tǭ “aniēl ophtheis kai alētheian anēngeilen" autos palin alētheia en tǭ kosmǭ phaneis alētheian edidaxen. © makariōn. mathētōn alētheian hypo Christou didaskomenōn. phēsin oun pros auton. oidou eti treis basileis anastēsontai en tę̄ Persidi, kai ho tetartos 'ploutēsei plouton megan para pantas kai meta to kratēsai auton tou ploutou autou epanastēsetai pasais tais basileiais tōn Hellēnon. kai anastēsetai basileus dynato os, kai kyrieusei kyreias pollēs kai poiēsei kata to thelēma autou" kai os anastę̄ hē basileia autou syntribēsetai kai diairethysetai eis tous tessaras anemous tou ouranou“. thtauta men oun ēdē anōterō diēgēsametha, hēnika peri tōn tessarōn thēriōn ton logon epoioumetha᾽ all᾽ epeidē leptōs hē graphē nyn [ta panta) tauta palin diēgeitai, ex ananchēs dei kai hēmas ek deuterou ton logon poieisthai, hina mē argēn tēn graphēn kai anapodeikton katalipōmen. 4,eti treis, phēsin, basileis anastēsontai en tę̄ Persidi kai ho tetartos ploutēsei plouton megan". gegenētai. meta gar Kyron anestē Dareios, epeita ᾿Artaxerxēs, eita Xerxēs. treis houtoi gegenēntai basileis" peplērotai ē graph!. ho, kai ho tetartos: ploutēsei plouton megan“. tis houtos all᾽ ē Dareios, hos basileusas kai endoxos genētheis eploutēsen kai epanestē pasais basileiais Ellēnōn. toutǭ epanestē ᾿Alexandros ho Makedōn, huios Philippou gegonōs, kai katheilen to toutou basileion" kai meta to hypotaxai auton tous Persas dię̄rethē hē toutou basileia eis tous tessaras anemous tou ouranoi. teleutōn gar ᾿Alexandros dieilen tēn basileian autou eis tessaras archas. ChI]. „Kai anastēsetai basileus heteros dynatos" ,kkai eiseleusetai eis ta hypostērigmata [tou] basileōs .Tigyptoi". "᾿Antiochos gar tis) gegenētai basileus tēs Syrias. doutos «ebasileusen en xkatostǭ kai triakostǭ kai hebdomǭ etei basileias Hellēnōn". kai dē tois tote kairois -polemon" synaptei. “pros Ptolemaion basilea “Pigyptou" kai hyperischysas autou chratei. doutos hypostrephōn ex Aigyptou «anebē epi Hierousa Ana etei «hekatostǭ kai tessarakostǭ tritǭ", «kai labōn" pantas tous thēsaurous tous ontas en oikǭ kyriou eporeuthē. eis Antiocheian. "toutōn houtōs genomenōn, «meta dyo etē hēmerōn apostellei ho basileus" idion phorologon ,ieis tas poleis tēs Ioudaias" anankazein tous Ioudaious metabainein apo tōn patrǭōn nomon, tois de tou basileōs dogmasin kai nomois hypotassesthai. Ikai dē paragenomenou autou en Mōdeeim tę̄ polei, proskaleitai tina onomati Mattathian andra eulabē kai dikaion, onta ek tou hieratikou genous, pros hon apochritheis ephē" deuro dē, ō MMattathia, epithyson kai “poiēson to prostagma tou basileōs", kathōs «epoiēsan panta ta ethnē"" hoti sy archōn" ,megas" kai hēgoumenos en tę̄ polei kai „EOTNOLYmenos" en tekgois, «kai esę̄" philos tou basileōs". SG de apokritheis ephē? „El panta ta ethēnē" kai pas anthrōpos poreusetai opisō tou basileōs poiēsai kata to prostagma autou, «all᾽ egō kai" ho oikos mou kai ho oichos tou patros mou ou mē poiēsōmen kata to prostagma tou basileōs. «hileōs hēmin" apostēnai apo nomou kai diathēkēs «paterōn hēmōn" [} -tōn logōn tou basileōs ouch akousometha tou" ekklinai tēn hodon hēmōn dexia ē aristera. "eti lalountos autou ta rhēmata tauta autǭ), idou «anēr Ioudaios" elthōn kata prosōpon autou prosēlthen epithysai epi ton bōmon Diōdeeim idōn de Diattathias mezēlōsen" kata ton »omon «kai etromasan hoi nephroi autou, kai anēgagen thymon kata to krima", kai epistas ephoneusen ton andra ton Ioudaion kai ton dynastēn TOT basileōs ton katanankazonta, «kai ton bōmon katheilen", kai ekraugazen «an tę̄ polei" legōn" ei tis pros kyrion «histōn diathēkēn" hagian ekporeuesthō (opisō mou“. 19kai katelipon panta ta „EV tę̄ polei" kai ephygon en tois oresin, kai prosekollēthēsan autǭ synagōgē andrōn ischyrōn dynamei", kai egenēthēsan autǭ stērigma". XL. Tores dē hai dynameis hai katoikousai tēn Syrian akousasai ta genomena edramon pros autous kai osōsynestēsanto polemon pros autous en tę̄ hēmerą tou sabbatou". hoi de nomon theou phoboumenoi kai tę̄ entolę̄ tou theou kratoumenoi ouk epēran cheira pros autous (oude lithon exetigaxan autois, oude epephraxan tous kryphious". 32kai apechrithēsan autois ekeinoi kai eipan kai heōs nyn ,exelthate kai poiēsate" to prostagma tou basileōs kai zēsesthe". hoi de eipan" ouk exeleusometha, oude poiēsomen" to prostagma tou basileōs", mapothaïnouHE «en tę̄ haplotēti hēmōn" martyrei eph᾽ hēmas ho ouranos kai hē gē, hoti akritōs apollyte hēmas". thtote epepeson autois en pyri kai en phonǭ kai en aichmalōsią kai apekteinan ex autōn „EOS chiliōn psychōn". 'plērountai oun ta pros ton makarion Daniēl lelalēmena" kai eiseleusetai en exodiais kai eparthēsetai ē kardia autou epi ydiathēkēn aylav“, kai thelēsei panta poiēsai kata tēn karthian autou, kai thlibēsontai «kai asthenēsousin»" hoi douloi mou en limǭ kai en makairą kai «an aichmalōsią". XLIV. Ēchkousen de tauta, attathias kai hoi huioi autou kai epenthēsan" peri tōn adelphōn autōn kai eipan pros allēlous legontes" „CV pantes poiēsōmen" ad Os "epoiēsan hoi adelphoi hēmōn", eleusontai hoi echthroi hēmōn kai ytachion" exarousin hēmas ek «tēs gēs". ean oun epistę̄ eph᾽ hēmas polemos en sabbatǭ, stōmen kai «polemēsōmen: hyper tōn psychōn hēmōn kai hyper tōn nomimōn hēmōn". z2tote dē katedramon ep᾽ autous kai katediōxan autous apo tōn horiōn autōn, kai eisēlthan eis tēn polin kai ,perieteman ta paidaria hosa heuran aperitmēta" kai „ad eilan tous bōmouph' kai panta ta temenē kai kateuōdōthē to ergon en cheiri autōn". 3 legei de Daniïl' ,kai boēthēsontai boētheian» mikran". anestē gar tote Martradiac, «anestē Ioudas ho Makkabaios". kai eboēthēsan autois kai errysanto autous ek cheiros Hellēnōn kai eplērōthē to eirēmenon & tę̄ graphę̄.

[41] 'And now', he says, 'I will declare the truth to you.' Could, then, the Truth declare anything other than the truth? He who appeared to Daniel was the Truth and declared the truth; he himself, appearing again in the world as the Truth, taught the truth. O blessed disciples, taught the truth by Christ! He says, then, to him: 'Behold, three more kings shall arise in Persia, and the fourth shall be rich with great riches above all; and after he has grown strong in his riches, he shall rise up against all the kingdoms of the Greeks. And a mighty king shall arise, and shall rule with great dominion, and do according to his will; and when he has arisen, his kingdom shall be broken and divided toward the four winds of heaven.' These things we have already related above, when we were speaking about the four beasts; but since Scripture now relates them again in detail, we too must of necessity speak of them a second time, so as not to leave the Scripture idle and undemonstrated. 'Three more kings', he says, 'shall arise in Persia, and the fourth shall be rich with great riches.' This has happened. For after Cyrus arose Darius, then Artaxerxes, then Xerxes: these three became kings; the Scripture has been fulfilled. 'And the fourth shall be rich with great riches.' Who is this but Darius, who, having reigned and become glorious, grew rich and rose up against all the kingdoms of the Greeks? Against him rose Alexander the Macedonian, the son of Philip, and destroyed his kingdom; and after he had subdued the Persians, his kingdom was divided toward the four winds of heaven; for Alexander, at his death, divided his kingdom into four realms. [42] 'And another mighty king shall arise', 'and shall enter the strongholds of the king of Egypt.' For a certain Antiochus became king of Syria. He 'reigned in the one hundred and thirty-seventh year of the kingdom of the Greeks'. And in those times he joins 'battle with Ptolemy king of Egypt' and, prevailing over him, conquers him. Returning from Egypt, 'he went up to Jerusalem in the one hundred and forty-third year', 'and, taking' all the treasures that were in the house of the Lord, he went to Antioch. When these things had happened thus, 'after two years of days the king sends' his own tax collector 'to the cities of Judea', to compel the Jews to depart from the laws of their fathers and submit to the decrees and laws of the king. And when he came to the city of Modein, he summons a certain man named Mattathias, a pious and righteous man, of priestly family, and, answering, said to him: 'Come now, Mattathias, sacrifice, and do the king's command', as 'all the nations have done'; for you are 'a great' ruler and leader in the city, 'honoured' with children, 'and you will be' a friend of the king. And he answered and said: 'If all the nations' and every man go after the king to do according to his command, 'yet I and' my house and my father's house will not do according to the king's command. Far be it from us to forsake the law and the covenant of our fathers; we will not listen to the king's words, to turn aside from our way to the right hand or to the left.' While he was still speaking these words, behold, 'a Jewish man' came in the sight of all to sacrifice on the altar at Modein. And when Mattathias saw it, 'he was zealous' according to the law, 'and his reins trembled, and he let his anger rise according to judgment', and, standing over him, he killed the Jewish man and the king's officer who was compelling them, 'and tore down the altar'; and he cried out 'in the city', saying: 'Whoever is for the Lord, maintaining' the holy 'covenant, let him come out after me.' 'And they left all that they had in the city and fled to the mountains; and a company of men mighty in strength joined him', 'and they became his support'. [43] 'Then' the forces that dwelt in Syria, hearing what had happened, ran against them 'and joined battle against them on the Sabbath day'. And they, fearing God's law and holding to God's commandment, did not lift a hand against them, 'nor did they hurl a stone at them, nor block up their hiding places'. 'And those men answered them and said: Even now, come out and do' the king's command, 'and you shall live.' But they said: 'We will not come out, nor will we do' the king's command; 'let us die in our innocence; heaven and earth bear witness for us that you destroy us unjustly.' 'Then they fell upon them' with fire, slaughter and captivity, and killed of them 'about a thousand souls'. So what was spoken to the blessed Daniel is fulfilled: 'And he shall enter in departures, and his heart shall be lifted up against the holy covenant', and he will want to do all things according to his heart; 'and my servants shall be afflicted and shall be weak' through famine and sword and captivity. [44] 'And Mattathias and his sons heard these things and mourned' for their brothers, and said to one another: 'If we all do as our brothers have done, our enemies will come and' 'quickly' 'destroy us from the land. If, then, war comes upon us on the Sabbath, let us stand and fight for our lives and for our laws.' Then they rushed upon them and drove them out of their borders; and they entered the city 'and circumcised the boys whom they found uncircumcised', and 'tore down the altars' and all the precincts, 'and the work prospered in their hand'. And Daniel says: 'And they shall be helped with a little help.' For Mattathias arose then, 'Judas Maccabaeus arose', and they helped them and delivered them from the hand of the Greeks; and what was said in the Scripture was fulfilled.

Dan 11:2 (quotation, high confidence) · Dan 11:3 (quotation, high confidence) · Dan 11:4 (quotation, high confidence) · Dan 11:7 (allusion, medium confidence) · Dan 11:28 (quotation, medium confidence) · Dan 11:30 (allusion, medium confidence) · Dan 11:34 (quotation, high confidence) · John 14:6 (allusion, medium confidence)

Notes and citation

Summary: On Daniel 11:2–34: the Persian kings, Alexander and his successors, and Antiochus Epiphanes, whose persecution and the revolt of Mattathias and Judas Maccabaeus are told from 1 Maccabees.

This staged unit holds Bonwetsch's chapters 41–44 (the numerals of 42–44 are partly visible); marked [41]–[44]. Quotations: Dan 11:2–4, 7?, 28–30?, 34 (Theodotion, loosely); John 14:6; 1 Macc 1:10, 16–24, 29, 44–51; 1 Macc 2:15–48. Hippolytus's list of Persian kings (Darius, Artaxerxes, Xerxes, then Darius) is his own; translated as written. Bonwetsch's bracketed words are omitted as his deletions. Manuscript folio numbers, page numbers and running heads are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR noise and folio number; OCR noise inside a word; OCR noise, page number and running head; OCR slip in name; OCR χ for κ; page number and running head): Κῦρον Εχὴ 6} 112 ν ἀνέστη → Κῦρον ἀνέστη; γεγέ- ᾿ ῳν γηνται → γεγένηνται; χαιροῖς → καιροῖς; ἀναγχάζειν → ἀναγκάζειν; λΔιωδεεὶμ → Μωδεεὶμ; Δατταθίαν → Ματταθίαν; 298 ἹΠΠΟΔΥΤΟΥ καὶ ἔφυγον → καὶ ἔφυγον; χρυφίους → κρυφίους; ἀπέχτειναν → ἀπέκτειναν; αὐτῶν σι 300 ἹΠΠΟΛΥΤΟῪ καὶ → αὐτῶν καὶ.

Extrabiblical texts: 1 Macc 1:10-24 (1 Maccabees [in RC, EO canons]; quotation); 1 Macc 1:29 (1 Maccabees [in RC, EO canons]; quotation); 1 Macc 2:15-28 (1 Maccabees [in RC, EO canons]; quotation); 1 Macc 2:29-38 (1 Maccabees [in RC, EO canons]; quotation); 1 Macc 2:39-48 (1 Maccabees [in RC, EO canons]; quotation); 1 Macc 3:1 (1 Maccabees [in RC, EO canons]; allusion)

Topics: Martyrdom, Persecution

Cite (SBL): Hippolytus, Comm. Dan. 4.41 (Bonwetsch GCS 1:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-31/#p-4-41). (abbreviation not yet checked)

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4.45Bonwetsch GCS 1:300

Aeyeı LUD υκαὶ εἰσελεύσεται" υθυγάτηρ βασιλέως τοῦ νότου" »πρὸς τὸν βασιλέα τοῦ βορρᾶ, τοῦ ποιῆσαι; μετ᾽ αὐτοῦ συνθήκας"" „al οὐ στήσονται βραχίονες τοῦ ἄγοντος αὐτήν, καὶ συντριβήσεται καὶ πεσεῖται καὶ αὐτὴ καὶ ὁ ἄγων αὐτήν". Ξκαὶ γεγένηται καὶ τοῦτο. Πτολεμαὶς γάρ τις βασιλεύουσα .1ἰγύπτου ἰτότε δὴ) ἐκπορεύ ETAL ἅμα τοῖς δυσὶν υἱοῖς αὐτῆς Πτολεμαίῳ καὶ Φιλομήτορι, συνθήκας ποιησομένη πρὸς ᾿Δντίοχον τὸν βασιλέα τῆς Συρίας. καὶ δὴ ἐλθοῦσα κατὰ Σκυθόπολιν ἐκεῖ ἀναιρεῖται" ὁ γὰρ ἄγων αὐτὴν προέδωκεν αὐτήν. τότε δὴ οἱ δύο ἀδελφοὶ πρὸς ἀλλήλους πόλεμον συμβάλλουσιν καὶ ἀναιρεῖται ὃ Φιλομήτωρ, κρατεῖ δὲ ὁ Πτολεμαῖος. συμβολὴ τοίνυν πάλιν γίνεται Πτολεμαίῳ πρὸς ᾿Αντίοχον᾽ λέγει γὰρ οὕτως ἢ γραφή᾽ καὶ ἐπαναστήσεται βασιλεὺς τοῦ νότου πρὸς βασιλέα τοῦ βορρᾶ, καὶ ἐπαναστήσεται σπέρμα ἐξ αὐτῆς. Ἱποῖον δὲ σπέρμα ἀλλ᾽ ἢ Πτολεμαῖος, ὃς συνῆψεν πόλεμον πρὸς ᾿Ιντίοχον; "τούτῳ ἐπεξέρχεται ὁ ᾿Αντίοχος καὶ μὴ κατισχύσας αὐτοῦ φυγὰς γενόμενος ἀνέστρεψεν πάλιν εἰς ᾿Αντιόχειαν συνάγων ὄχλον πλείονα. λαμβάνει τοίνυν πᾶσαν τὴν πανοπλίαν αὐτοῦ Πτολεμαῖος καὶ ἄγει εἰς -Πγυπτον" καὶ πληροῦται ἡ γραφὴ καθος λέγει Δανιήλ᾽ ,καί γε τοὺς θεοὺς αὐτῶν καὶ τὰ χωνευτὰ AUτῶν καὶ πᾶν χρυσίον ἐπιθυμητὸν" ,,οἴσει εἰς Αἴγυπτον". XLVI. Μετὰ ταῦτα ἐξέρχεται ὁ ᾿Ιντίοχος ἐκ δευτέρου πόλεμον ἐγείρων κατ᾽ αὐτοῦ καὶ ἥττησεν τὸν Πτολεμαῖον. Ξχκαὶ δὴ τούτων γενομένων ἐπεγείρεται πάλιν ἐπὶ τοὺς υἱοὺς Ἰσραὴλ ὁ ᾿Αντίοχος καὶ ἐξαποστέλλει τινὰ Νικάνορα μετὰ δυνάμεως πολλῆς, ὅπως ἐκπολεμήσῃ τοὺς Ἰουδαίους, ἡνίκα Ἰούδα: μετὰ τὴν τελευτὴν Ματταθίου τοῦ πατρὸς αὐτοῦ ἦρχεν τοῦ λαοῦ. παραγενάμενος οὖν ὃ Νικάνωρ εἰς Ἱερουσαλὴμ ἡττᾶται ὑπὸ τοῦ Μιακκαβαίου, καὶ ἀναγγέλλεται ταῦτα τῷ βασιλεῖ ᾿ΑἈΙντιόχῳ᾽ ὁ δὲ ἀκούσας μετεπέμψατο πάσας τὰς δυνάμεις αὐτοῦ, ,καὶ ἔδωκεν" αὐτοῖς ὀψώνια εἰς ἐνιαυτὸν καὶ" ἐκέλευσεν αὐτοὺς ἑτοίμους" εἶναι πρὸς τὰς χρείας. καὶ δὴ ὑστερηθεὶς τοῖς ὀψωνίοις «ἐβουλεύσατο πορευθῆναι εἰς τὴν Περσίδα", ὅπως λάβῃ «τοὺς φόρους". μέλλων τοίνυν ἀπιέναι προσκαλεῖταί τινα τῶν ἑαυτοῦ φίλων ὀνόματι Λυσίαν καὶ παρατίθεται αὐτῷ τὸν ἴδιον υἱὸν ᾿Αἀντίοχον καὶ "ἐνετείλατο αὐτῷ" πάντα ὁσα .ἠβούλ ἔτος, καὶ ἐκέλευσεν αὐτὸν οδύναμιν" ᾿ ἐξαποστεῖλαι εἰς »τὴν Ἰουδαίαν" «καὶ ἐξᾶραι" τὸ ἔθνος. "ἀναστὰς τοίνυν ὁ Λυσίας ἅμα τῷ παιδίῳ ᾿Αντιόχῳ πορεύεται μετὰ δυνάμεως πολλῆς ἐκπολεμήσων τὴν Ἱερουσαλὴμ. καὶ ἐλθον ἡττᾶται ὑπὸ τοῦ Διακκαβαίου καὶ ἀναγγέλλεται ταῦτα ἐν τῇ Περσίδι τῷ ᾿Αντιόχῳ, ὅτι κατεκόπησαν πᾶσαι αἱ δυνάμεις αἱ πεμφθεῖσαι εἰς τὴν Ἰουδαίαν, καὶ ὅτι „Avolag ἐπορεύθη“ μετὰ δυνάμεως πρὸς αὐτοὺς καὶ ἀνετράπη ἀπὸ προσώπου αὐτῶν, καὶ ἴσχυσαν ὁπλοις" καὶ πάσῃ παραθέσει ἐκ πασῶν «παρεμβολῶν ὧν ἐξέκοψαν", «καὶ ὠχύρωσαν" τὸ ὅρος Σιὼν καὶ ἐτείχισαν αὐτὸ τείχεσιν ὑψηλοῖς καὶ μεγάλοις. SO δὲ ἀκούσας ἀπὸ λύπης" ἔπεσεν εἰς ἀρρωστίαν", διότι μὴ καθοὶς ἠθέλησεν οὕτως καὶ ἐγένετο, μηδὲ καθ' ἃ ἠβούλετο οὕτως καὶ συνέβη. θκαὶ δὴ μέλλων τελευτᾶν προσχαλεῖται Φίλιππον τὸν ἑαυτοῦ φίλον, καὶ δίδωσιν αὐτῷ τὸ διάδημα, ὅπως ἀποκαταστήσῃ αὐτὸ τῷ παιδὶ αὐτοῦ Ἀντιόχῳ. ὁ δὲ παραγενόμενος καὶ εἰσελθοὴ» εἰς ᾿Αντιόχειαν ἑαυτῷ περιεποιήσατο τὸ βασίλειον, ἦσαν γὰρ αἱ πλεῖσται δυνάμεις σὺν αὐτῷ. 11 ἀναγγέλλεται οὐν ταῦτα τῷ “υσίᾳ καὶ τῷ παιδίῳ Αντιόχῳ — ἐτύγχανεν γὰρ χαρακώσας τὴν Ἱερουσαλὴμ περικαθίσας τε ὃ Λυσίας —, ὅτι πάρεστι» Φίλιππος: φέρων τὸ διάδημα καὶ ὁτι κρατεῖ τῆς πόλεως. 120 δὲ ἀκούσας ταράσσεται καὶ φησίν" δῶμεν δεξιὰς τοῖς ἀνθρώποις τούτοις καὶ ποιήσωμεν μετ᾽ αὐτῶν εἰρήνην" ὃ γὰρ τόπος ἐστὶν ὀχυρὸς καὶ ἐπίκειται ἡμῖν καὶ τὰ τῆς βασιλείας". ᾿1θκαὶ δοὺς δεξιὰς πορεύεται καὶ πληροῦται τὸ εἰρημένον ἐν τῇ γραφῇ" καὶ ἀκοῇ καὶ σπουδαὶ ταράξουσι» αὐτὸν ἀπὸ ἀνατολῶν καὶ δυσμῶν".

Aeyeı LUD ykai eiseleusetai" ythygatēr basileōs tou notou" »pros ton basilea tou borra, tou poiēsai? met᾽ autou synthēkas"" „al ou stēsontai brachiones tou agontos autēn, kai syntribēsetai kai peseitai kai autē kai ho agōn autēn". Xkai gegenētai kai touto. Ptolemais gar tis basileuousa .1igyptou itote dē) ekporeu ETAL hama tois dysin huiois autēs Ptolemaiǭ kai Philomētori, synthēkas poiēsomenē pros ᾿Dntiochon ton basilea tēs Syrias. kai dē elthousa kata Skythopolin ekei anaireitai" ho gar agōn autēn proedōken autēn. tote dē hoi dyo adelphoi pros allēlous polemon symballousin kai anaireitai ho Philomētōr, kratei de ho Ptolemaios. symbolē toinyn palin ginetai Ptolemaiǭ pros ᾿Antiochon᾽ legei gar houtōs ē graphē᾽ kai epanastēsetai basileus tou notou pros basilea tou borra, kai epanastēsetai sperma ex autēs. Hipoion de sperma all᾽ ē Ptolemaios, hos synēpsen polemon pros ᾿Intiochon? "toutǭ epexerchetai ho ᾿Antiochos kai mē katischysas autou phygas genomenos anestrepsen palin eis ᾿Antiocheian synagōn ochlon pleiona. lambanei toinyn pasan tēn panoplian autou Ptolemaios kai agei eis -Pgypton" kai plēroutai hē graphē kathos legei Daniēl᾽ ,kai ge tous theous autōn kai ta chōneuta AUtōn kai pan chrysion epithymēton" ,,oisei eis Aigypton". XLVI. Meta tauta exerchetai ho ᾿Intiochos ek deuterou polemon egeirōn kat᾽ autou kai hēttēsen ton Ptolemaion. Xchkai dē toutōn genomenōn epegeiretai palin epi tous huious Israēl ho ᾿Antiochos kai exapostellei tina Nikanora meta dynameōs pollēs, hopōs ekpolemēsę̄ tous Ioudaious, hēnika Iouda: meta tēn teleutēn Mattathiou tou patros autou ērchen tou laou. paragenamenos oun ho Nikanōr eis Hierousalēm hēttatai hypo tou Miakkabaiou, kai anangelletai tauta tǭ basilei ᾿AAIntiochǭ᾽ ho de akousas metepempsato pasas tas dynameis autou, ,kai edōken" autois opsōnia eis eniauton kai" ekeleusen autous hetoimous" einai pros tas chreias. kai dē hysterētheis tois opsōniois «ebouleusato poreuthēnai eis tēn Persida", hopōs labę̄ «tous phorous". mellōn toinyn apienai proskaleitai tina tōn heautou philōn onomati Lysian kai paratithetai autǭ ton idion huion ᾿Aantiochon kai "eneteilato autǭ" panta hosa .ēboul etos, kai ekeleusen auton odynamin" ᾿ exaposteilai eis »tēn Ioudaian" «kai exarai" to ethnos. "anastas toinyn ho Lysias hama tǭ paidiǭ ᾿Antiochǭ poreuetai meta dynameōs pollēs ekpolemēsōn tēn Hierousalēm. kai elthon hēttatai hypo tou Diakkabaiou kai anangelletai tauta en tę̄ Persidi tǭ ᾿Antiochǭ, hoti katekopēsan pasai hai dynameis hai pemphtheisai eis tēn Ioudaian, kai hoti „Avolag eporeuthē“ meta dynameōs pros autous kai anetrapē apo prosōpou autōn, kai ischysan hoplois" kai pasę̄ parathesei ek pasōn «parembolōn hōn exekopsan", «kai ōchyrōsan" to horos Siōn kai eteichisan auto teichesin hypsēlois kai megalois. SO de akousas apo lypēs" epesen eis arrōstian", dioti mē kathois ēthelēsen houtōs kai egeneto, mēde kath' ha ēbouleto houtōs kai synebē. thkai dē mellōn teleutan proschaleitai Philippon ton heautou philon, kai didōsin autǭ to diadēma, hopōs apokatastēsę̄ auto tǭ paidi autou Antiochǭ. ho de paragenomenos kai eiselthoē» eis ᾿Antiocheian heautǭ periepoiēsato to basileion, ēsan gar hai pleistai dynameis syn autǭ. 11 anangelletai oun tauta tǭ “ysią kai tǭ paidiǭ Antiochǭ — etynchanen gar charakōsas tēn Hierousalēm perikathisas te ho Lysias —, hoti paresti» Philippos: pherōn to diadēma kai hoti kratei tēs poleōs. 120 de akousas tarassetai kai phēsin" dōmen dexias tois anthrōpois toutois kai poiēsōmen met᾽ autōn eirēnēn" ho gar topos estin ochyros kai epikeitai hēmin kai ta tēs basileias". ᾿1thkai dous dexias poreuetai kai plēroutai to eirēmenon en tę̄ graphę̄" kai akoę̄ kai spoudai taraxousi» auton apo anatolōn kai dysmōn".

[45] It says, then: 'And the daughter of the king of the south shall come to the king of the north to make agreements with him; and the arms of him who brings her shall not stand, and she shall be broken and fall, she and he who brings her.' And this too has happened. For a certain Ptolemais, reigning over Egypt, (at that time) sets out with her two sons, Ptolemy and Philometor, to make agreements with Antiochus the king of Syria. And having come to Scythopolis, she is killed there; for the one who brought her betrayed her. Then the two brothers join battle with each other, and Philometor is killed, and Ptolemy prevails. A clash, then, takes place again between Ptolemy and Antiochus; for Scripture says thus: 'And the king of the south shall rise up against the king of the north, and a seed shall rise up from her.' And what seed but Ptolemy, who joined battle with Antiochus? Antiochus marches against him, and, not prevailing over him, becomes a fugitive and returns again to Antioch, gathering a larger host. Ptolemy, then, takes all his armour and carries it to Egypt; and the Scripture is fulfilled, as Daniel says: 'And also their gods and their molten images and all their desirable gold he shall carry into Egypt.' [46] After this Antiochus goes out a second time, stirring up war against him, and defeated Ptolemy. And when these things had happened, Antiochus rises again against the sons of Israel and sends out a certain Nicanor with a great force to make war on the Jews, when Judas, after the death of Mattathias his father, was ruling the people. Nicanor, then, coming to Jerusalem, is defeated by the Maccabee; and this is reported to King Antiochus. When he heard it, he summoned all his forces 'and gave' them pay for a year, and ordered them to be ready for whatever was needed. And being short of money for the pay, 'he resolved to go to Persia' to collect 'the tributes'. As he was about to depart, then, he summons one of his friends, named Lysias, and entrusts to him his own son Antiochus, and 'gave him orders' about all that 'he wished', and ordered him to send 'a force' into 'Judea' 'and destroy' the nation. Lysias, then, set out with the child Antiochus and marches with a great force to make war on Jerusalem; and when he came he is defeated by the Maccabee; and this is reported in Persia to Antiochus, that all the forces sent into Judea had been cut to pieces, and that 'Lysias had gone' with a force against them and had been turned back before them, and that they had grown strong 'in arms' and every kind of supply from all 'the camps which they had cut down', 'and had fortified' Mount Zion and walled it with high and great walls. When he heard this, 'from grief he fell sick', because things had not turned out as he had wished, nor happened as he had intended. And being about to die, he summons Philip, his friend, and gives him the diadem, so that he might restore it to his son Antiochus. Philip, coming and entering Antioch, took the kingdom for himself; for most of the forces were with him. This, then, is reported to Lysias and to the child Antiochus (for Lysias happened to have besieged Jerusalem with a palisade and encamped around it): that Philip has come bearing the diadem and holds the city. When he heard this he is troubled and says: 'Let us give our right hands to these men and make peace with them; for the place is strong, and the affairs of the kingdom press upon us.' And having given pledges he departs, and what is said in the Scripture is fulfilled: 'And rumours and haste shall trouble him from the east and the west.'

Dan 11:6 (quotation, high confidence) · Dan 11:7 (quotation, medium confidence) · Dan 11:8 (quotation, high confidence) · Dan 11:44 (quotation, high confidence)

Notes and citation

Summary: On Daniel 11:6–8 and 44: the conflicts of the Ptolemies and Antiochus, Antiochus's campaigns against Judas Maccabaeus through Nicanor and Lysias, his death, and the peace forced on Lysias by Philip's seizure of Antioch.

This staged unit holds Bonwetsch's chapters 45 and 46 (the numeral XLVI is visible); marked [45], [46]. Quotations: Dan 11:6–8, 44 (Theodotion, loosely); 1 Macc 3:10–4:35 (Nicanor, Lysias), 3:28–37, 6:1–17, 6:55–63. Hippolytus's account of the Ptolemies (Ptolemais and her sons, the death of Philometor at his brother's hands) is his own and does not match the historical sources; translated as written. Manuscript folio numbers, page numbers and running heads are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR noise inside a word, page number and running head; OCR slip in name; OCR slips; OCR slips in name; OCR χ for κ; manuscript folio number in text; page number and running head): συνθήχας → συνθήκας; Σχυθόπολιν → Σκυθόπολιν; Νιικάγορα → Νικάνορα; ETOLΕΣ \ , x ς m. > , Qu μους" εἶναι πρὸς τὰς χρείας. καὶ δὴ ὑστερηθεὶς τοῖς ὀψωνίοις 304 ἹΠΠΟΛΥΤΟΥ → ἑτοίμους" εἶναι πρὸς τὰς χρείας. καὶ δὴ ὑστερηθεὶς τοῖς ὀψωνίοις; προσχαλεῖταί τινα → προσκαλεῖταί τινα; “Μυσίαν → Λυσίαν; Πυσίας → Λυσίας; κατεχόπησαν → κατεκόπησαν; Avrtıόχφ. 106g παραγενόμενος → Ἀντιόχῳ. ὁ δὲ παραγενόμενος; ἐστὶν 39vb ὀχυρὸς → ἐστὶν ὀχυρὸς; δεξιὰς 1171 πορεύεται → δεξιὰς πορεύεται; 208. ΠΙΠΟΛΎΤΟΥ → .

Extrabiblical texts: 1 Macc 3:27-37 (1 Maccabees [in RC, EO canons]; quotation); 1 Macc 6:1-17 (1 Maccabees [in RC, EO canons]; quotation); 1 Macc 6:55-63 (1 Maccabees [in RC, EO canons]; quotation)

Cite (SBL): Hippolytus, Comm. Dan. 4.45 (Bonwetsch GCS 1:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-31/#p-4-45). (abbreviation not yet checked)

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