# Commentary on Daniel - Author: [Hippolytus of Rome](https://sophiascriptura.com/fathers/authors/hippolytus/) - Latin title: *In Danielem* - Date: ca. 202-204 (probable) - Source: G. Nathanael Bonwetsch and Hans Achelis, eds., Hippolytus Werke 1: Exegetische und homiletische Schriften, GCS 1 (Leipzig: Hinrichs, 1897) (Greek text and German translation of the Old Slavonic: N. Bonwetsch, Hippolytus Werke 1 (GCS 1, 1897); OCR made for this site) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Maurice Lefèvre, ed., Hippolyte, Commentaire sur Daniel, SC 14 (Paris: Cerf, 1947) - Work page: https://sophiascriptura.com/fathers/hippolytus-in-danielem/ - Passages: 107 ## Commentary on Daniel 1.1 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-1 - Source: Bonwetsch GCS 1:3 - Translation: Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown Summary: Hippolytus introduces his commentary: Daniel, carried to Babylon as a boy, prophet and martyr, who exposed the elders who sought to destroy Susanna. ### English translation (Claude) The first vision. Wishing to set out the true times of the captivity that befell the sons of Israel, and the visions and prophecies of the blessed Daniel, and his upbringing in Babylon from childhood, I shall proceed, I too bearing witness to that most pure and righteous man, who became a prophet and martyr of Christ: who not only made known the dream of Nebuchadnezzar at that time, but also, having taught the youths who were like him, made them faithful martyrs in the world. He lived in the times of the prophecy of the blessed Jeremiah and of the reign of Joakim, son of Joseph [so], and was seized together with all the captives and led with them to Babylon. While still a young boy he convicted the aged elders who had lusted with evil desire, and so prefigured the heavenly Judge, who as a youth of twelve years was to convict the lawless elders in the temple. This well-known story took place long ago in Babylon at the hands of (two) lawless elders, judges, who forgot the law of God, became slaves of fleshly lust, and became enemies of the chaste woman, wishing to shed righteous blood in abundance. It had to be brought about by them in this way, so that the righteous race of the elect might be made manifest to all, the chastity of the blessed woman Susanna be openly shown, and the righteous prophet Daniel be shown to the people as a new prophet. ### Scripture references - Luke 2:42: allusion, medium confidence - Dan 1:1: allusion, medium confidence ### Extrabiblical texts - Sus 1-64 (Susanna): allusion, high confidence ### Translation notes - The Greek of this chapter is lost; translated from N. Bonwetsch's German translation of the Old Slavonic (GCS 1, 1897). 'Son of Joseph' is the Slavonic's reading, marked 'so' by Bonwetsch; Jehoiakim was the son of Josiah. The 'heavenly Judge' who convicted the elders in the temple at twelve is Christ (Luke 2:42–47). ### Citation (SBL) Hippolytus, Comm. Dan. 1.1 (Bonwetsch GCS 1:3; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-1). ## Commentary on Daniel 1.2 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-2 - Source: Bonwetsch GCS 1:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hippolytus lists the sons of Josiah and traces the kings of Judah from Joahaz to Jehoiakim's captivity in Babylon. ### Greek text πέντε γὰρ οὗτοι υἱοὶ γίνονται τοῦ μακαρίου Ἰωσίου, Ἰωάχας καὶ ᾿Βλιακεὶμ καὶ Ἰωάνναν, Σεδεκίας ὁ καὶ Ἰεχονίας, καὶ Σαλούμ. ὃ καὶ ὁ μὲν Ἰωάχας μετὰ τὴν τελευτὴν τοῦ πατρὸς αὐτοῦ χρίεται ὑπὸ τοῦ λαοῦ εἰς βασιλέα, ὧν ἐτῶν κγ. ᾿ἐπὶ τοῦτον ἀναβαίνει Φαραὼ Νεχαὼ ἐν τῷ μηνὶ τῷ τρίτῳ τῆς βασιλείας αὐτοῦ καὶ λαβὼν αὐτὸν δέσμιον ἄγει εἰς Αἴγυπτον καὶ ἐπιτίθησι φόρον τῇ γῇ ἑκατὸν τάλαντα ἀργυρίου καὶ δέκα τάλαντα χρυσίου" καὶ καθιστᾷ ἀντ᾽ αὐτοῦ Ἐλιακεὶμ τὸν ἀδελφὸν αὐτοῦ βασιλέα ἐπὶ τῆς γῆς, ὃν καὶ μετωνόμασεν Ἰωακείμ᾽ οὗτος βασιλεύει ἐπὶ ἔτη ἕνδεκα. "ἐπὶ τοῦτον ἀνέβη" «Ναβουχοδονόσορ ὁ βασιλεὺς Βαβυλῶνος" καὶ λαβὼν αὐτὸν δέσμιον ἄγει εἰς Βαβυλῶνα »καὶ μέρος" τι, τῶν σκευῶν οἴκου κυρίου" τῶν ἐν Ἱερουσαλήμ. οὗτος κατάκλειστος γενόμενος οἷς φίλος τοῦ Φαραὼ καὶ ὑπ᾽ αὐτοῦ βασιλεὺς κατασταθείς, «τῷ τριακοστῷ καὶ ἑβδόμῳ ἔτει" ἐξάγεται ὑπὸ Εὐιλὰτ Μαρωδὰχ βασιλέως Βαβυλῶνος. «καὶ ἔκειρεν“" αὐτοῦ τὴν κεφαλὴν καὶ … αὑτοῦ συμβουλος καὶ HODLEP“ ὃν τῇ τραπέζῃ αὐτοῦ ἕως τῆς ἡμέρας „NS ἀπέθανεν“. ### English translation (Claude) For these five were sons of the blessed Josiah: Joahaz, Eliakim, Joannan, Zedekiah who is also Jeconiah, and Shallum. Joahaz was anointed king by the people after the death of his father, being twenty-three years old. Against him Pharaoh Necho came up in the third month of his reign, took him prisoner, led him to Egypt, and laid on the land a tribute of a hundred talents of silver and ten talents of gold; and in his place he set up Eliakim his brother as king over the land, whom he also renamed Joakim. He reigned eleven years. Against him came up Nebuchadnezzar king of Babylon, took him prisoner and led him to Babylon, together with some of the vessels of the house of the Lord that were in Jerusalem. This man, having been shut up as a friend of Pharaoh and one appointed king by him, was brought out in the thirty-seventh year by Evil-merodach king of Babylon, 'who cut his hair, and … made him his counsellor, and he ate at his table until the day he died.' ### Scripture references - 2 Kgs 23:30: allusion, high confidence - 2 Kgs 23:33: quotation, medium confidence - 2 Kgs 24:1: allusion, high confidence - 2 Chr 36:6: quotation, medium confidence - 2 Kgs 25:27: quotation, medium confidence - 1 Chr 3:15: allusion, medium confidence ### Translation notes - Hippolytus draws on 2 Kgs 23:30–24:1, 2 Chr 36:1–8 and 2 Kgs 25:27–30, and applies to Jehoiakim the release by Evil-merodach that Scripture tells of Jehoiachin; his genealogy also differs from Scripture's (1 Chr 3:15 names Johanan, Jehoiakim, Zedekiah, Shallum). Translated as written. The OCR is garbled in the quotation from 2 Kgs 25:28–29 ('… made him his counsellor, and he ate at his table'); the words lost are marked '…'. 'Cut his hair' (ἔκειρεν) is the reading printed; the sense is uncertain. ### Citation (SBL) Hippolytus, Comm. Dan. 1.2 (Bonwetsch GCS 1:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-2). ## Commentary on Daniel 1.3 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-3 - Source: Bonwetsch GCS 1:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hippolytus recounts the last kings of Judah, the fall of Jerusalem, and the fulfilment of Jeremiah's oracle against Jeconiah. ### Greek text Τούτου οὖν μεταχθέντος βασιλεύει ὁ υἱὸς αὐτοῦ Ἰωακεὶμ ἔτη τρία. καὶ ἐπὶ τοῦτον ὡς εἴρηται » ἀνέβη Μιαβουχοδονόσορ" καὶ μετοικίζει αὐτόν τε καὶ ἐκ τοῦ λαοῦ δέκα χιλιάδας ἀνδρῶν εἰς Βαβυλῶνα καὶ καθιστᾷ ἀντ᾽ αὐτοῦ Ἰεχονίαν τὸν ἀδελφὸν τοῦ πατρὸς αὐτοῦ, ὃν καὶ μετωνόμασε Σεδεκίαν, μεθ' οὗ ὅρκια καὶ συνθήκας ποιησάμενος ἄπεισιν εἰς Βαβυλῶνα. οὗτος βασιλεύσας ἔτη ἕνδεκα ἀπέστη ἀπ᾿ αὐτοῦ καὶ ἔδωκεν ξαυτὸν πρὸς Φαραὼ βασιλέα Αἰγύπτου. ἐν δὲ τῷ δωδεκάτῳ ἔτει ,ἦλθεν" ἐπ᾿ αὐτὸν, Μιαβουχοδονόσορ" καὶ πᾶσα ἡ δύναμις τῶν Χαλδαίων καὶ περιεχαράκωσαν" τὴν πόλιν καὶ περιεκάθισαν αὐτὴν κυκλόθεν καὶ συνεῖχον αὐτὴν πάντοθεν, ὅθεν οἱ πλείονες αὐτῶν ἐν λιμῷ διεφθάρησαν, οἱ δὲ ἐν ῥομφαίᾳ ἀπώλοντο, τινὲς δὲ αὐτῶν αἰχμάλωτοι ἐλήφθησαν. ἡ δὲ πόλις ἐνεπυρίσθη ἐν πυρὶ καὶ ὁ ναὸς καὶ τὸ τεῖχος καθηρέθη. ὑκαὶ πάντας τοὺς θησαυροὺς τοὺς εὐρεθέντας ἐν οἴκῳ κυρίου ἔλαβεν ἡ δύναμις τῶν Χαλδαίων καὶ πάντα τὰ σκεύη, τά τε χρυσᾶ καὶ ἀργυρᾶ, καὶ πάντα χαλκὸν ἐξέκοψεν. Ναβουζαρδὰν ὁ ἀρχιμάγειρος καὶ ἤνεγκεν αὐτὰ εἰς Βαβυλῶνα, αὐτὸν δὲ τὸν Σεδεκίαν διὰ νυκτὸς φεύγοντα μετὰ ἀνδρῶν ἑπτακοσίων κατεδίωξαν αἵ δυνάμεις τῶν Χαλδαίον" ,καὶ κατέλαβον αὐτὸν ἐν Ἱεριχώ" „Aal ἤγαγον αὐτὸν πρὸς βασιλέα Βαβυλῶνος εἰς Δεβλαθά“. Sxal ἐκρίθη μετ᾽ αὐτοῦ ὁ βασιλεὺς ἐν θυμῷ διὰ τὸ παραβεβηκέναι αὐτὸν τὸν ὅρκον κυρίου καὶ τὴν διαθήκην, ἣν διέθετο πρὸς αὐτόν. Ἰκαὶ λαβὼν τοὺς υἱοὺς αὐτοῦ ἔσφαξεν ἔμπροσθεν αὐτοῖ καὶ τοὺς ὀφθαλμοὺς Σεδεκίου ἐξετύφλωσεν καὶ ἔδησεν αὐτὸν ἐν πέδαις σιδηραῖς ναὶ ἤγαγεν αὐτὸν" „eig Βαβυλῶνα“: καὶ ἣν ἀλήθων ἐν τῷ μύλωνι „EOS τῆς ἡμέρας ἧς ἀπέθανεν". θκκαὶ ἐν τῷ ἀποθανεῖν αὐτὸν λαβόντες τὸ σῶμα αὐτοῦ ἔρριψαν ὀπίσω τοῦ τείχους Νινευΐ. θἐπὶ τούτου πληροῦται ὑἡ προφητεία Ἱερεμίου λέγοντος “ζῶ ἐγώ, λέγει κύριος, ἐὰν γενόμενος γένηται Ἰεχονίας υἱὸς Ἰωσίου βασιλεὺς Ἰούδα ἀποσφράγισμα ἐπὶ τῆς χειρός μου τῆς δεξιᾶς, ἐκεῖθεν ἐχσπάσω σε καὶ δώσω σε εἰς χεῖρας τῶν ζητούντων τὴν ψυχήν σου, ὧν σὺ &λαβῇ ἀπὸ προσώπου αὐτῶν. εἰς χεῖρας τῶν Χαλδαίων. καὶ ἀπορρίψω σε καὶ τὴν μητέρα σου τὴν τεκοῦσάν σε εἰς γῆν, οὗ οὐκ ἐτέχθης ἐκεῖ, κακεῖ ἀποθανεῖσθε. εἰς δὲ τὴν γῆν, ἣν αὐτοὶ ευχονται ταῖς ψυχαῖς αὐτῶν, οὐ μὴ ἐπιστρέψωσιν. ἠτιμώθη Ἰεχονίας. de σκεῦος ἄχρηστον οὗ οὐκ ἔστι χρεία, διότι ἐξερρίφη καὶ ἐξεβλήθη εἰς γῆν ἣν οὐκ ἤδει. γῆ (γ7), ἄκουε λέγον κυρίου. γράψον τὸν ἄνδρα τοῦτον ἐκκήρυχτον ἄνθρωπον, ὅτι οὐ μὴ αὐξηθῇ ἐκ τοῦ σπέρματος αὐτοῦ καθήμενος ἐπὶ θρόνου Δαβὶδ ἄρχων ἔτει ἐν τῷ Ἰούδα". ἰγεγένηται οὖν ἡ αἰχμαλωσία αὐτοῖς εἰς Βαβυλῶνα μετὰ τὴν ἔξοδον τὴν ἐξ Alγύπτου! ### English translation (Claude) When he had been removed, his son Joakim reigned three years. Against him also, as has been said, Nebuchadnezzar came up and deported him, and ten thousand men of the people, to Babylon, and set up in his place Jeconiah his father's brother, whom he also renamed Zedekiah; with him he made oaths and covenants and went away to Babylon. This man, after reigning eleven years, revolted from him and gave himself over to Pharaoh king of Egypt. In the twelfth year Nebuchadnezzar came against him with all the army of the Chaldeans; they threw a palisade round the city, besieged it on every side and pressed it from all quarters, so that most of them perished by famine, others died by the sword, and some were taken captive. The city was burned with fire, and the temple and the wall were pulled down. And all the treasures found in the house of the Lord the army of the Chaldeans took, and all the vessels, both gold and silver; and all the bronze Nebuzaradan the chief cook cut up and carried to Babylon. As for Zedekiah himself, fleeing by night with seven hundred men, the forces of the Chaldeans pursued him and overtook him at Jericho, and brought him to the king of Babylon at Deblatha. And the king passed judgment on him in anger, because he had transgressed the oath of the Lord and the covenant that he had made with him. He took his sons and slaughtered them before his eyes, put out the eyes of Zedekiah, bound him in iron fetters and brought him to Babylon; and he was grinding at the mill until the day he died. When he died they took his body and threw it behind the wall of Nineveh. In him is fulfilled the prophecy of Jeremiah, who says: 'As I live, says the Lord, even if Jeconiah son of Josiah king of Judah were a signet on my right hand, I would tear you off from there and give you into the hands of those who seek your life, of whom you are afraid, into the hands of the Chaldeans. And I will cast you out, and your mother who bore you, into a land where you were not born, and there you shall die. But to the land for which they long in their souls they shall not return. Jeconiah is dishonoured like a useless vessel for which there is no need, because he was cast out and thrown into a land that he did not know. Land, land, hear the word of the Lord: Write this man down as a man proclaimed an outcast, for no one of his seed shall grow up to sit on the throne of David as ruler again in Judah.' So the captivity to Babylon befell them after the exodus from Egypt. ### Scripture references - 2 Kgs 24:10: allusion, high confidence - 2 Kgs 24:17: allusion, high confidence - 2 Kgs 25:1: quotation, medium confidence - 2 Kgs 25:13: allusion, high confidence - 2 Kgs 25:4: allusion, high confidence - Jer 52:11: quotation, medium confidence - Jer 22:24: quotation, high confidence ### Translation notes - Hippolytus follows 2 Kgs 24:8–25:7 and Jer 52:7–11 loosely, with names and relationships of his own (Scripture: Jehoiachin reigned three months; Zedekiah was Jehoiachin's uncle, renamed from Mattaniah; Zedekiah was captured near Jericho and judged at Riblah). 'Behind the wall of Nineveh' is his statement. Translated as written. The quotation is Jer 22:24–30 (LXX). ### Citation (SBL) Hippolytus, Comm. Dan. 1.3 (Bonwetsch GCS 1:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-3). ## Commentary on Daniel 1.4-10 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-4 - Source: Bonwetsch GCS 1:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fragments on Daniel 1 and on Susanna: the order of the book, Hezekiah's sign, the youths' fidelity, Susanna's family, and Susanna and the elders as types of the church and its persecutors. ### Greek text Τοῦ οὐν λαοῦ παντὸς μετοικισθέντος καὶ τῆς πόλεως ἐρημωθείσης τοῦ τε ἁγιάσματος καθῃρημένου εἰς τὸ πληρωθῆναι τὸν λόγον κυρίου, ὃν ἐλάλησε διὰ τοῦ στόματος Ἱερεμίου τοῦ προφήτου λέγοντος ὅτι -ἔσται" ἔρημον ἁγίασμα ἑβδομήκοντα ἔτη," εὑρίσκομεν τὸν μακάριον Δανιὴλ ἐν Βαβυλῶνι προφητεύσαντα καὶ ἔκδικον τῆς “Σωσάννης γενόμενον. V.... Ξαύτη μὲν οὖν ἡ ἱστορία γεγένηται ὕστερον, προεγράφη δὲ (ταύτης) τῆς βίβλου πρώτη. θἔθος γὰρ ἦν τοῖς γραμματεῦσιν» ὑστερόπρωτα πολλὰ ἐν ταῖς γραφαῖς τιθέναι. εὑρίσκομεν γὰρ καὶ Er τοῖς προφήταις ὁράσεις τινὰς πρώτας γεγενημένας καὶ ἐπ᾽ ἐσχάτων πεπληρωμένας καὶ αὖ πάλιν ἐπ᾽ ἐσχάτων εἰρημένας καὶ πρώτας γεγενημένας. τοῦτο δὲ οἰκονομίᾳ τοῦ πνεύματος ἐγίνετο, ἵνα μὴ ὁ διάβολος συνιῇ τὰ ὑπὸ τῶν προφητῶν ἐν παραβολαῖς λαλούμενα καὶ παγιδεύσας ἐκ δευτέρου πάλιν ἀποκτείνῃ τὸν ἄνθρωπον. Υ͂Ι.... ταῦτα μὲν οὖν ἡ γραφὴ οὕτως διηγεῖται, ἱ ἵνα τὴν γεγενημένην δευτέραν αἰχμαλωσίαν τοῦ λαοῦ σημάνῃ, ἡνίκα μετῳκίσθη ὃ τε Ἰωακεὶμ (6 υἱὸς τοῦ Ἰωακεὶμ) καὶ οἱ σὺν αὐτῷ τρεῖς παῖδες ἅμα τῷ Δανιὴλ εἰλημμένοι. „eldop τὰ δάκρυά σου καὶ ἤχουσα τῆς φωνῆς σου. ἰδου προστίθημι εἰς τὸ» χρόνον σου ἔτη ιε (za ἐκ χειρὸς βασιλέως ᾿Ισσυρίων ὁύσομαί GE). τοῦτο δέ σοι τὸ σημεῖον παρὰ κυρίου (ὅτι ποιήσει ὁ θεὸς τὸ ῥῆμα τοῦτο. ἣ ἰδοὺ στρέφω τὴν σκιὰν τῶν ἀγαβαθμῶν τοῦ οἴχου τοῦ πατρύς σου, οὃς κατέβη ὁ ἥλιος. τοὺς dena ἀναβαθμούς, oU: κατέβη ἡ σκιά", ὥστε γενέσθαι τὴν ἡμέραν ἐκείνην ὡρῶν λβ. τοῦ γὰρ ἡλίου (δια)δραμόντος καὶ ἐπὶ τὴν δεκάτην ὥρων φθάσαντος καὶ τῆ: σχιᾶς τοὺς δέκα ἀν αβαθμοὺς τοῖ οἴχου [τοῦ Pant) κατελθούσης ἀνέστρεψε πάλιν ὁ ἥλιος τοὺς δέκα ἀναβαθμοὺς. εἰς τὰ ὀπίσω" κατὰ τὸ ὁῆμα “υρίου καὶ ἐγένοντο ὧραι κ᾿ καὶ πάλιν" τὸν ἴδιο» δρόμον" κατὰ τὴν ἰδίαν τάξιν κυκλώσας ὁ ἥλιος ἐπορεύθη εἰς δυσμάς. ἐγένοντο οὖν ὧραι τριάκοντα δύο. θηνίχα (400) Ἰησοῦς ὁ τοῦ Ναυὴ ἐπολέμει τοὺς ᾿Αἀμωρραίους, τοῦ ἡλίου ἤδη εἰς ὀυσμὰς σλίνοντος καὶ τοῦ πολέμου ἀθρόως ἐπικειμένου, εὐλαβηθεὶς “ὁ μακάριος; Ἰησοῦς μήποτε γυχτὸς ἐπιγενομένης διαφύγσιν οἱ ἀλλόφυλοι, ἐβόησε λέγων" „OTTO ὁ ἥλιος κατὰ Γαβαὼν Ἢ “σαὶ ή σηλήνη Ζωτ φάραγγα Aldi" ) ἕως UV ἐκπολεμήσο τὸν λαὸν τοῦτον". »“αἱ ἔστη ὁ ἥλιος καὶ ἡ δηλήνη ἐν τῇ στάσει αὐτῶν“ („zeit οὐ πουεπορεύετο εἰς ὄνομὰς εἰς τέλος ἡμέρας μιᾶς“), ὥστε γενέσθαι τὴν ἡμέραν ἐκείνην ὡρῶν χό... EZ ἀνέστρενεν ἐπὶ Ἐζεκίου σὺν τῷ ἡλίῳ καὶ ἡ σελήνη εἰς τοὐπίσω. ἵνα μὴ ἡ σύγκρουσις τῶν δίο στοιχείων γένηται ἀτάκτως ἀλλήλοις ἐπιφερομένων... ‚IX. Kal (700) καταπλαγεὶς TÜTE Μιαρωδὰχ ὁ Χαλδαῖος ὁ βασιλεὺς Βαβυλῶνος διὰ τὸ τὴν ἀστρολογικὴν τέχνην ἀσκεῖ»" καὶ τὸν τοῦ ἡλίου ὁρόμον ἀκρῳρῶς καταμετρεῖν μαθῶὼν τὴν αἰτίαν ἔπεμψεν ἐπιστολὴν καὶ δῶρα τῷ Ἐζεκίᾳ. 3ὸν τρόπον ἐποίησαν καὶ οἱ μάγοι (ἐπελθόντες) ἀπὸ ἀνατολῶν [πρὸς Χριστόν). "Ω μαχαρίων παίδων τὴν διαθήκην τῶν πατέρων φυλαξάντῶν καὶ τὸν διὰ Μιωῦσέως δοθέντα νόμον μὴ παραβάντων, ἀλλὰ τὸν δι᾽ αὖ-᾿ τοῦ κηρυττόμενον θεὸν φοβηθέντων. “ovtoL, αἰχμάλωτοι „kr γῆ ἀλλοτρίᾳ" ὑπέρχοντες, οὐ βρώμασι ποικίλοις ἠἡπατήθησαι οὐδὶ οἵγον ἡδονῆς ἐδουλώθησαν οὐδὲ δόξῃ βασιλικῇ ἐδελεάσθησαν ἀρπαγέντες. ἐτήρησαν δὲ τὸ ἑαυτῶν ἁγνὸν καὶ καθαρὸν στόμα. ὅπως χαθαρὺς λόγος ἐκ στόματος καθαρῶν προέλθῃ καὶ ἀνυμνήσῃ .. δι᾿ αὐτῶν τὸν ἐπουνράνιον πατέρα. [διδάσκουσιν] ὁτι μὴ βρώματα ἐπίγεια εἴη τὰ παρέχοντα ἀνθρώποις κάλλος καὶ ἰσχύν, ἀλλὰ χάρις θεοῦ διὰ λόγου δωρουμένη, δ εἶδες πίστιν παίδων ἀμετάθετον καὶ φόβον θεοῦ ἀπαράβατον; δέκα ἡμερῶν χρόνου διάστημα ἡτήσαντο, ἵνα ἐν τούτῳ ἐπιδείξωσι μὴ δύνασθαι ἑτέρως ἄνθρωπον παρὰ θεοῦ κτήσασθαι χάριν, εἰ μὴ τῷ διὰ τοῦ Ἰησοῦ κηρυσσομένῳ λόγῳ πιστεύουσιν. "(hrtou μὲν οὖν ἄρτῳ καὶ ἐδετε μόνῳ τρεφόμενοι. τῇ δὲ Eaaovadarien σοφίᾳ κοσμούμενοι ἔσχον χάριν παρὰ πάντα τὰ παιδάρια τὰ συνήλιχα αὐτῶν. ῦ Arottovs μὲν ἐν πάσῃ σοφίᾳ ὁ λόγος προῆγε. μάρτυρας πιστοὺς ἐν βαβυλῶνι δεικνυμένους. ἵνα δι αὐτῶν τῶν βαρυλωνίων τὰ σεθάσματα καταισχυνθὴ καὶ Δ᾽ιαβουχοδονόσορ ὑπὸ τριῶν παίδων ἡττηθῇ, καὶ διὰ τῆς τούτων πίστεως τὸ ἐν καμίνῳ πῦρ φυγαδευθῇ καὶ ἡ μακαρία Σωσάνγα ἐκ θανάτου ῥυσθθῇ καὶ τῶν ἀνόμων πρεσβυτέρων μάταιος ἐπιθυμία ἐλεγχθῇ. οὗτος ὁ Ἰωακεὶμ πάροικος γενόμενος ἐν Βαβυλῶνι λαμβάνει τὴν :“Σωσάνναν εἰς γυναῖχα. δαὕτη δὲ Ἰ» θυγάτηρ Χελκίου τοῦ ἱερέως τοῦ εὑρόντος τὸ βιβλίον τοῦ γόμου ἐν τῷ οἴκῳ κυρίου, ἡνίκα Ἰωσίας 0 βασιλεὺς ἐκέλευσεν αὐτὸν καθαρίσαι τὰ ἅγια τῶν ἁγίων. “ταύτης ἀδελφὸς γίνεται Ἱερεμίας ὁ προφήτης, ὃς ἅμα τοῖς ἐπιλοίποις μετὰ τὴν» γενομένην. τοῦ λαοῦ ἐν Βαβυλῶνι αἰχμαλωσίαν ἃ ἀπήχθη εἰς Alyvπτον καὶ παρῴκησεν ἐν Τάφναις κἀκεῖ προφητεύων λιθοβοληθεὶς ὑπ᾽ αὐτῶν ἀνῃρέθη. ἐκ γὰρ τοῦ καρποῦ τοῦ E& αὐτῶν προβληθέντος εὐχολῶς καὶ TO δένδρον γινοωόκεται. ανόρες γὰρ εὐλαβεῖς καὶ «ζηλωταὶ τοῦ νόμου" γενόμενοι ἄξια θεοῦ τέχνα ἐν κόσμῳ προηγάγοντο, τὸν μὲν προφήτὴν καὶ μάρτυρα Χριστοῦ γεγενημένον, τὴν δὲ σώφρονα καὶ πιστὴν ς , - < \ - εὐρημένην ἐν Βαβυλῶνι, ἣς τὸ σεμνὸν καὶ σῶφρον τὸν μακάριον \ ’, λ Δανιὴλ προφήτην ἀπέδειξεν. 1587 οὖν ἐπιζητεῖν τὸ αἴτιον, πῶς [γὰρ] (0&TOL) αἰχμάλωτοι ὑπάρχοντες καὶ ὑπόδουλοι Βαβυλωνίοις γεγενημένοι ἠδύναντο συνέρχεσθαι ἐπὶ τὲ αὐτὸ die αὐτεξούσιοι. δὲν τούτῳ δεῖ νοεῖν ὅτε μετοικίσας αὐτοὺς Ναβουχοδονόσορ φιλανθρώπος αὐτοῖς ἐχρήσατο καὶ ἐπέτρεψεν αὐτοὺς ὁμοῦ συνερχομένους πάντα τὰ κατὰ τὸν νόμον πράσσειν. θταῦτα μὲν οὖν οἱ τῶν Ἰουδαίων ἄρχοντες βούλονται νῦν περιχύπτει" τῆς βίβλου, φάσκοντες μὴ γέεγεν ἤσθαι ταῦτα ἐν αβυ λώτι. αἰσχυνόμενοι τὸ ὑπὸ τῶν πρεσβυτέρων κατ᾽ ἐκεῖνον τὸν καιρὸν γεγενημένον. ς > ’ ἡ Σωσάννα προετυποῦτο εἰς τὴν ἐκκλησίαν, Ἰωακεὶμ δὲ ὁ ἀνὴρ αὐτῆς εἰς τὸν Χριστόν. ὁ δὲ παράδεισος .. ἡ κλῆσις τῶν ἁγίων ὡς ἐ 4 ι δένδρων καρποφόρων ἐν ἐκκλησίᾳ πεφυτευμένων. Βαβολῶν δέ ἐστιν ὃ κόσμος. οὶ δὲ δύο πρεσβύτεροι εἰς τύπον δείκνυνται τῶν δύο λαῶν τῶν ἐπιβουλευόντων τῇ ἐκκλησίςι, εἷς μὲν ὁ ἐκ περιτομῆς καὶ εἷς ὁ ἐξ ἐθνῶν. τὸ γὰρ λέγειν͵, ἀπεδείχθησαν" ἄρχοντες «τοῦ λαοῦ" καὶ αριταί"", ὅτι ἐν τῷ αἰῶνι τούτῳ ἐξουσιάζουσι καὶ ἄρχουσι, κρίγνοντὲες ἀδίκως τοὺς δικαίους. σημαίνει [δὲ] τοῦτο ὅτι ἕως νῦν παρατηροῦνται καὶ περιεργάζονται τὰ ἐν τῇ ἐκκλησίᾳ πραττόμενα οἵ τε ἐξ ἐθνῶν καὶ οἵ ἐκ περιτομῆς Ἰουδαῖοι. βουλόμενοι ψευδεῖς μαρτυρίας καταφέρειν KAUF” ἡμῶν, ὡς ὁ ἀπόστολος λέγει «διὰ δὲ τοὺς παρεισέκτους ψευδοαδέλφους, οἵτινες εἰσῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν, ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ δορὶ γὰρ ἐπίβουλοι καὶ φθορεῖς τῆς ἐκκλησίας γενόμενοι πῶς δύνανται δίκαια κρίνειν ἢ καθαρᾷ καρδίᾳ ἀναβλέπειν εἰς τὸν οὐρανόν, τῷ ἄρχοντι τοῦ αἰῶνος τούτου δεδουλωμένοι; ἱκαὶ γὰρ ἔστιν ἀληθῶς καταλαβέσθαι τὸ εἰρημένον, ὅτε πάντοτε οἱ δύο λαοὶ κατανυσσόμενοι ὑπὸ τοῦ ἐν αὐτοῖς ἐνεργοῦντος σατανῶ βουλεύονται διωγμοὺς καὶ θλίψεις ἐγείρειν κατὰ τῆς ἐκκλησίας, ζητοῦντες ὅπως διαφθείρωσιν αὐτήν, αὐτοὶ ἑαυτοῖς μὴ συμφωνοῦντες. 570 οὖν “διεχωρίσθησαν ἀπ᾽ ἀλλήλων τῇ ὥρᾳ τοῦ ἀρίστου" .. τοῦτο σημαίνει ὅτι ἐν μὲν τοῖς βρώμασι τοῖς ἐπιγείοις οἱ Ἰουδαῖοι μετὰ τῶν ἐθνῶν οὐ συμφωνοῦσιν, ἐν δὲ ταῖς θεωρίαις καὶ παντὶ πράγματι κοσμικῷ τούτοις συνερχόμενοι κοινωνοῦσιν. αὐτοὶ ξαυτοῖς προφητεύοντες ὡς μελλήσουσιν ὑπ᾽ (ἀγγέλων) ἐταζόμενοι λόγον δοῦναι τῷ θεῷ ὑπὲρ πάσης ἁμαρτίας ἧς ἔπραξαν, ἧς Σολομῶν λέγει “ἐτασμὸς δὲ ἀσεβεῖς ὀλεῖ". ἁλίσκονται γὰρ οὗτοι ὑπὸ ἐτάσεως (τῶν ἰδίων πονηρῶν). 2x0lap „EUTETOV (ἡμέραν!) ἀλλ ἢ τὴν τοῦ πάσχα; ἐν ἢ τὸ λουτρὸν ἐν παραδείσῳ τοῖς καυσομένοις ἑτοιμάζεται καὶ () ἐκκλησία 6) Xoσάννα ἀπολουομένη καθαρὰ νύμφη θεῷ παρίσταται; (Kal) ος (αΐ δύο παιδίσκαι αἱ αὐτῇ παρακολουθοῦσαι) πίστις καὶ ἀγάπη (AL παρακολουθοῦσαιΣ τὸ ἔλαιον καὶ τὰ σμήγματα τοῖς λουομένοις ἑτοιμάζουσιν. "τίνα δὲ ἢν τὰ σμήγματα ἀλλ᾽ ἢ αἱ τοῦ λόγου ἐντολαί; τί δὲ τὸ ἔλαιον ἀλλ ἢ τοῦ ἁγίου πνεύματος δύναμις; αἷς μετὰ τὸ λουτρὸν ὡς μύρῳ χρίονται οἱ πιστεύοντες. ἱταῦτα πάλαι προετυποῦτο διὰ τῆς μακαρίας Σωσάννης dı ἡμᾶς, ἵνα νῦν ἡμεῖς οἱ τῷ θεῷ πιστεύοντες μὴ ὡς ξένα τὰ νῦν γινόμενα ἐν τῇ ἐκκλησίᾳ νοήσωμεν, ἀλλὰ πάλαι ταῦτα διὰ τῶν πατριαρχῶν προτετυπωμένα πιστεύσωμεν, καθὰ καὶ ὁ ἀπόστολος λέγει, ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὺς τὰ τέλη τῶν αἰώνων κατήντησεν". 5,. ἡνίκα γὰρ ἂν τὸ [κατὰ συνήθειαν)] πνευματικὸν ἐπιθυμῇ λαβεῖν λουτρὸν ἡ ἐκκλησία, ἐξ ἀνάγκης ταύτῃ θύο παιδίσκας δεῖ παραχολουθεῖν. διὰ γὰρ τῆς πίστεως τῆς εἰς Χριστὸν καὶ διὰ Tre ἀγάπης τῆς πρὸς τὸν θεὸν λαμβάνει τὸ λουτρὸν ὁμολογοῦσα ἡ ἐκκλησία. (καὶ ἐξῆλθον κατὰ τὰς πλαγίας. θύυρας,. προμηνύουσαι, ὅτι ὁ βουλόμενος τοῦ ἐν τῷ παραδείσῳ ὕδατος μεταλαβεῖν ἀποτάξασθαι μὲν ὀφείλει τῇ πλατείᾳ θύρᾳ, διὰ δὲ τῆς στενῆς καὶ τεθλιμμένης" εἶσελθεῖν. 3.. ὥσπερ γὰρ τότε ἐν τῷ παραδείσῳ ἐνεκρύβη ὁ διάβολος ἐν τῷ ὄφει, οὕτω καὶ νῦν ἐν τοῖς πρεσβυτέροις ἐγκρυβεὶς τὴν ἑαυτοῦ ἐνεκίσσησεν ἐπιθυμίαν, ἵνα πάλιν ἐκ δευτέρου διαφθείρῃ τὴν Hoar. παρανόμων ἀρχόντων καὶ (ἡγουμένων), διαβολικῆς ἐνεργείας μεμευτομένων. ᾿ξαῦτα ὑμῖν παρίδωχε Μωύϊοῆς: οὕτω δὲ τῶν γόμον ἀναγινώσκοντες ἑτέρους διδίσκετε: Ö λέγων μὴ HOLE van HOLE: ὁ κηρύττων μὴ φονεύειν αὐτὸς φονεύεις; ὁ λέγων μὴ ἐπιθυμεῖν αὐτὸς τὴν γυναῖχα τοῦ πλησίον διαφθεῖραι θέλεις; τί ἀναπείθετε ἄνομοι σώφρονα καὶ ἀκέραιον φυχὴν λόγοις φρεσδέσεν, ἵνα τὴν οἰκείαν ἐπιθυμίαν στήσητε; τεαῦτα ὑμῶν τὰ ἀπ᾿ ἀρχῆς ὀμνὰ τολμήματα διὰ τὸν ἀπ᾽ ἀρχῆς ἐν ὑμῖν ἐμᾳ ὠλεύσιυτα πλάνον. " μὲν γὰρ ὄντως μετὰ ταύτης γα: νίσκος ἐπ᾿ οὐρανῶν ὑμέτερος. οὐ συγγενόμενος αὐτῇ, ἀλλὰ συμμαρτυρῶν τῇ ἀληθείᾳ. ### English translation (Claude) [4] When, then, the whole people had been deported, the city laid waste and the sanctuary pulled down, so that the word of the Lord might be fulfilled which he spoke through the mouth of Jeremiah the prophet, saying, 'The sanctuary shall be desolate seventy years,' we find the blessed Daniel prophesying in Babylon and becoming the avenger of Susanna. [5] This story took place later, but it was written first in the book. For it was the custom of the scribes to set many things in the Scriptures in reversed order. For we find also in the prophets some visions that were given first and fulfilled at the last, and again others spoken at the last that were given first. This was done by the dispensation of the Spirit, so that the devil should not understand what was spoken by the prophets in parables, and, setting his snare a second time, again destroy man. [6] These things, then, Scripture relates in this way to signify the second captivity of the people that took place, when Joakim (the son of Joakim) was deported, and with him the three youths taken together with Daniel. [7] … 'I have seen your tears and heard your voice. Behold, I add to your time fifteen years, and I will deliver you from the hand of the king of the Assyrians. And this is the sign for you from the Lord, that God will do this word: behold, I turn back the shadow of the steps of the house of your father, by which the sun went down, the ten steps by which the shadow went down,' so that that day became thirty-two hours. For when the sun had run its course and reached the tenth hour, and the shadow had gone down the ten steps of the house, the sun turned back again the ten steps backward according to the word of the Lord, and there were twenty hours; and again, completing its own course in its own order, the sun went on to its setting. So there were thirty-two hours. [8] When Joshua the son of Nun was fighting the Amorites, and the sun was already sinking toward its setting while the battle pressed hard, the blessed Joshua, fearing that if night came on the foreigners would escape, cried out, saying: 'Let the sun stand still at Gibeon, and the moon by the valley of Ailon, until I have fought this people to the end.' 'And the sun and the moon stood still in their station' ('so that it did not go on to its setting until the end of one day'), so that that day became twenty-four hours … In the time of Hezekiah the moon also turned back with the sun, so that there should be no disorderly collision of the two elements bearing down on one another … [9] And Merodach the Chaldean, king of Babylon, was then astounded, for he practised the astrological art and measured the sun's course exactly; learning the cause, he sent a letter and gifts to Hezekiah, just as the magi too, (coming) from the east, did [to Christ]. [10] O blessed youths, who kept the covenant of the fathers and did not transgress the law given through Moses, but feared the God proclaimed through him! These, being captives in a foreign land, were not deceived by varied foods, nor enslaved to the pleasure of wine, nor, though carried off, enticed by royal glory. They kept their own mouth holy and pure, so that a pure word might come forth from a pure mouth and through them hymn the heavenly Father. [11] … [they teach] that it is not earthly foods that give men beauty and strength, but the grace of God bestowed through the Word. Do you see the youths' unshakable faith and unswerving fear of God? They asked for a space of ten days, to show in it that a man cannot obtain grace from God otherwise than by believing in the Word proclaimed through Jesus. So, nourished on bread and water alone, and adorned with heavenly wisdom, they found favour beyond all the boys of their age. The Word led them forward in all wisdom, so that they were shown to be faithful martyrs in Babylon, in order that through them the objects of worship of the Babylonians might be put to shame, Nebuchadnezzar be defeated by three youths, the fire in the furnace be put to flight through their faith, the blessed Susanna be rescued from death, and the vain lust of the lawless elders be exposed. [12] This Joakim, living as a sojourner in Babylon, takes Susanna as wife. She was the daughter of Hilkiah the priest, who found the book of the law in the house of the Lord when King Josiah ordered him to cleanse the holy of holies. Her brother was Jeremiah the prophet, who with the remnant, after the captivity of the people in Babylon, was carried off to Egypt and lived in Taphnae, and there, while prophesying, was stoned by them and killed. [13] For from the fruit they put forth the tree too is easily known. Being devout men and 'zealous for the law', they brought forth into the world children worthy of God: the one a prophet and martyr of Christ, the other a chaste and faithful woman found in Babylon, whose modesty and chastity showed the blessed Daniel to be a prophet. One should ask the reason how, being captives and enslaved to the Babylonians, they could come together in one place as though free. Here one must understand that Nebuchadnezzar, after deporting them, treated them kindly and allowed them to come together and do everything according to the law. [14] These things the rulers of the Jews now wish to cut out of the book, saying that these things did not happen in Babylon, since they are ashamed of what was done by the elders at that time. … Susanna was a type prefiguring the church, and Joakim her husband, Christ; the garden, the calling of the saints, planted like fruit-bearing trees in the church. Babylon is the world. The two elders are shown as a type of the two peoples that plot against the church, one from the circumcision and one from the Gentiles. For the words 'they were appointed rulers of the people and judges' mean that in this age they have authority and rule, judging the righteous unjustly. [15] This signifies that until now both those from the Gentiles and the Jews from the circumcision watch and pry into what is done in the church, wishing to bring false testimony against us, as the apostle says: 'because of the false brothers secretly brought in, who slipped in to spy out our freedom which we have in Christ Jesus.' For having become plotters against the church and its corrupters, how can they judge justly, or look up to heaven with a pure heart, enslaved as they are to the ruler of this age? For it is truly possible to grasp what has been said: that always the two peoples, goaded by Satan who works in them, plan to stir up persecutions and afflictions against the church, seeking how they may destroy her, though they do not agree with each other. That they 'parted from each other at the hour of the midday meal' signifies this: in earthly foods the Jews do not agree with the Gentiles, but in the spectacles and every worldly matter they come together with them and have fellowship. … prophesying against themselves that, examined by (angels), they will give account to God for every sin they have done; of which Solomon says: 'Examination destroys the ungodly.' For these are caught by an examination (of their own evil deeds). [16] What 'fitting day' but that of the Pascha? On it the bath in the garden is prepared for those who are burning, and the church, Susanna, washed clean, stands before God as a pure bride; and (the two maids who accompany her), faith and love, prepare the oil and the washing-balms for those being washed. And what were the balms but the commandments of the Word? And what the oil but the power of the Holy Spirit? With these, after the bath, believers are anointed as with perfume. These things were prefigured long ago through the blessed Susanna for our sake, so that we who now believe in God might not think strange the things now done in the church, but believe that they were prefigured long ago through the patriarchs, as the apostle also says: 'These things happened to them as types, but they were written for our admonition, on whom the ends of the ages have come.' For whenever the church wishes to receive the spiritual bath, two maids must of necessity accompany her. For through faith in Christ and love toward God the church receives the bath, confessing. [17–18] ('And they went out by the side doors'), signifying beforehand that whoever wishes to partake of the water in the garden must renounce the broad door and enter through the narrow and hard-pressed one. For just as then the devil hid in the serpent in the garden, so now too, hiding in the elders, he set his own lust ablaze, to corrupt Eve again a second time. [19] … of lawless rulers and (leaders), filled with the working of the devil. 'Are these the things Moses handed down to you? Reading the law thus, do you teach others? You who say one must not commit adultery, do you commit adultery? You who preach that one must not murder, do you yourself murder? You who say one must not covet, do you wish to corrupt your neighbour's wife? Why, lawless men, do you try to persuade a chaste and pure soul with false words, so that you may satisfy your own lust?' Such are your terrible deeds from the beginning, because of the deceiver who from the beginning has been at work in you. For truly there was a young man with her, your 'young man', one from heaven, not lying with her, but bearing witness with her to the truth. ### Scripture references - Jer 25:11: quotation, medium confidence - Dan 1:1: allusion, high confidence - Isa 38:5: quotation, high confidence - 2 Kgs 20:9: allusion, high confidence - Josh 10:12: quotation, high confidence - Isa 39:1: allusion, high confidence - Matt 2:1: allusion, high confidence - Dan 1:8: allusion, high confidence - Dan 1:12: allusion, high confidence - Dan 1:17: allusion, high confidence - 2 Kgs 22:8: allusion, high confidence - Jer 43:7: allusion, high confidence - Matt 7:17: allusion, medium confidence - Gal 2:4: quotation, high confidence - 1 Cor 10:11: quotation, high confidence - Matt 7:13: allusion, high confidence - Gen 3:1: allusion, high confidence - Rom 2:21: allusion, high confidence ### Extrabiblical texts - Sus 1-40 (Susanna): quotation, high confidence ### Translation notes - This staged unit contains the Greek fragments of several of Bonwetsch's chapters, whose headings the OCR lost. Chapter starts marked [5], [6], [9] follow numerals visible in the OCR; [12]–[13] follow the running heads; [7], [8], [10], [11], [14]–[19] are placed by content and are approximate. The Greek of chapters 14–19 is fragmentary; the full Slavonic of the same chapters is staged separately (1.14–1.17), so the two overlap. '…' marks gaps between fragments or lost lines. Quotations: Jer 25:11 (cf. Dan 9:2); Isa 38:5–8 and 2 Kgs 20:5–11 (Hezekiah's sign; Hippolytus's hour count is his own); Josh 10:12–13; Isa 39:1 (Merodach); Dan 1:8–17; 2 Kgs 22:8 (Hilkiah); Jer 43:6–8; Matt 7:16–20 / Luke 6:44; Sus 5 ('appointed judges'), 13–14, 15–19 (the fitting day, two maids, the bath), 18 (side doors); Gal 2:4; Prov 1:32 or a similar proverb ('Examination destroys the ungodly', source uncertain); 1 Cor 10:11; Matt 7:13–14; Gen 3; Rom 2:21–22; Sus 37–40. Jeremiah's stoning in Egypt is a tradition, not in Scripture. In [16] 'those who are burning' (τοῖς καυσομένοις) is uncertain in sense; perhaps 'those who burn' with desire for the bath. The Paschal bath, the two maids as faith and love, and the anointing after the bath describe baptism; translated as written. The polemic against 'the two peoples' is the author's own, translated as written. In [19] the end is garbled in the OCR; 'your "young man"' (ὑμέτερος) is ironic, and the sentence is translated by sense. ### Citation (SBL) Hippolytus, Comm. Dan. 1.4 (Bonwetsch GCS 1:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-4). ## Commentary on Daniel 1.17-18 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-17 - Source: Bonwetsch GCS 1:28 - Translation: Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown Summary: Paradise as a figure of the church, its trees, river and two trees interpreted, and Susanna's garden, closed doors and hidden elders as figures of entry into the church and the devil's renewed assault. ### English translation (Claude) [17] How the paradise planted by God in Eden became a figure and, as it were, a law 'of the true' is for lovers of knowledge to learn. For from the earthly one must see the heavenly as well, from the figure understand the spiritual, and from what lasts a short time hope for the eternal; as the Lord also commanded Moses to make a tabernacle after the pattern shown him on the mountain. And what was it that he saw but images of the heavenly glory, in imitation of which the fleshly things were arranged, 'the tabernacle' 'of incorruptible wood', so that to those who reflect the fleshly might show itself to be the earthly? For 'Eden' is the name of the new 'paradise of delight', 'planted toward the east', adorned 'with every good tree'; and this is to be understood as the assembly of the righteous and the holy place in which the church is planted. For a place is not called the church, nor a house built of stone or clay, nor can a man by himself be called the church; for a house is destroyed, and a man dies. What, then, is the church? The holy assembly of those who live in righteousness. For the concord that is the saints' way to fellowship, this is the church, the spiritual house of God, planted on Christ as 'toward (in) the east'; in it appear various trees of every kind: the race of the fathers who departed at the beginning, the works of the prophets accomplished after the law, the choir of the apostles made wise by the Word, and of the martyrs saved by the blood of Christ, the calling of the virgins sanctified by water, the choir of teachers, and the order of bishops, priests and Levites. Adorned with every beauty, these all bloom in the church and cannot wither. Receiving of their fruits we gain good understanding, eating the spiritual and heavenly food that comes from them. For the blessed patriarchs themselves entrusted the words of God to us, like a tree that brings forth good, planted in paradise and always bearing fruit, so that in these times we might recognize the sweet fruit of Christ announced (proclaimed?) through them, which is the fruit of life and is given to us. A river of unceasing water flows, and 'four rivers' part from it, watering the whole earth. So it is to be seen in the church. For Christ, being the river, is proclaimed in the whole world through the fourfold Gospel, and watering the whole earth he sanctifies all who believe in him, as the prophet also says: 'Rivers flow from his belly.' In paradise there were 'the tree of knowledge' and 'the tree of life', as now in the church the law and the Word appear like two planted trees. For 'through the law comes knowledge of sin', but through the Word he gives (or: is given) life and forgiveness of sins. For then too Adam, having disobeyed God and tasted of the tree of knowledge, was driven out of paradise: taken from earth, he went back to earth. So again the one who has become a believer and has not kept the commandments is deprived of the Holy Spirit; being driven out of the church, he no longer speaks, but becoming earth he returns to his old man. [18] When Scripture says, 'Susanna went in and walked in her garden', it shows that all the kings and great ones among men plant gardens for themselves as places of pleasure in lands and among nations, as Joakim did in Babylon. His garden was 'near his house'; going into it, Susanna walked there, persevering in prayer and singing songs to God. She then sent the two maids to bring what she ordered them, so that she might bathe. They shut the doors of the garden but went out by the door, thereby announcing what was to come: that whoever wishes to drink of the water in the garden must renounce the 'broad' gates and enter through the 'narrow and afflicted' ones. 'But they did not know that the elders were hidden there.' For as formerly the devil hid in the serpent, so now too, hidden in the elders, he carried out his lust, in order to seduce Eve again a second time. ### Scripture references - Exod 25:40: allusion, high confidence - Heb 8:5: allusion, medium confidence - Exod 25:10: quotation, medium confidence - Gen 2:8: quotation, high confidence - Gen 2:9: quotation, high confidence - Gen 2:10: quotation, high confidence - John 7:38: quotation, high confidence - Rom 3:20: quotation, high confidence - Gen 3:23: allusion, high confidence - Gen 3:19: allusion, medium confidence - Eph 4:22: echo, medium confidence - 1 Pet 2:5: echo, medium confidence - Matt 7:13: allusion, high confidence - Gen 3:1: allusion, high confidence ### Extrabiblical texts - Sus 4-18 (Susanna): quotation, high confidence ### Translation notes - This staged unit holds Bonwetsch's chapters 17 and 18 (the heading of 18, 'XVIII', is visible in the OCR); [17] and [18] mark them. The Greek survives only in a short fragment (staged within 1.4); translated from N. Bonwetsch's German translation of the Old Slavonic. 'Of the true' is quoted by Hippolytus (cf. Heb 8:2, 'the true tabernacle'). 'Paradise of delight' renders the Slavonic 'paradise of food', Bonwetsch's literal German for the Greek τρυφῆς. 'Every beauty' is a probable reading of an OCR-damaged German word. 'He no longer speaks' is the Slavonic's reading; its sense is unclear. Quotations: Exod 25:40 / Heb 8:5; Exod 25:10 LXX ('incorruptible wood'); Gen 2:8–10, 9, 3:19, 23; John 7:38; Rom 3:20; Eph 4:22; 1 Pet 2:5; Sus 7, 4, 15–18; Matt 7:13–14; Gen 3:1. ### Citation (SBL) Hippolytus, Comm. Dan. 1.17 (Bonwetsch GCS 1:28; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-17). ## 1.20 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-20 - Source: Bonwetsch GCS 1:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fragments on Susanna 22–44: her dilemma and cry as a pattern for Christians tried for Christ's name, and the angel sent in answer to prayer. ### Greek text Τούτων οὖν τῶν ῥημάτων ἀκούσασα ἡ μακαρία Σωσάννα κατενύγη τὴν καρδίαν καὶ ἔφραξε τὸ στόμα, μὴ βουλομένη μιανθῆναι ὑπὸ ἀνόμων πρεσβυτέρων. 2ἔστε δὲ καὶ καταλαβέσθαι ἀληθῶς τὸ συμβὰν ἐπὶ τῇ “ωσάννῃ. τοῦτο γὰρ νῦν καὶ ἐπὶ τῇ ἐκκλησίᾳ εὕροις πληρούμενον. ἡνίκα γὰρ οἱ δύο λαοὶ συμφωνγήσουσι διαφθεῖραί τινας τῶν ἁγίων, παρατηροῦνται ἡμέραν εὐθῆ καῖ ἐπειοελθόντες εἰς τὸν οἶχον τοῦ θεοῦ,. προσευχομένων ἐκεῖ πάντων καὶ τὸν θεὸν ὑμνούντων, ἐπιλαβόμενοι ἕλκουσί τινας καὶ κρατοῦσι λέγο»τες δεῦτε, συγκατάθεσθε ἡμῖν καὶ τοὺς θεοὺς θρησκεύσατε, „EL δὲ μή, καταμαρτυρήσομεν" καθ' ὑμῶν. τούτων δὲ μὴ βουλομένων προσἄγουσιν αὐτοὺς πρὸς τὸ βῆμα καὶ κατηγοροῦσιν GG ἐναντία τοῦ δόγματος Καίσαρος πράσσοντας καὶ θὰνάτῳ κατακρίνονται. dere ὑήματα σωφρονού σῆς yon αἰκὸς καὶ θεῷ μεμελημένης. στον μοι", φησί, πάντοθεν". ἡ γὰρ ἐκκλησία οὐ μόνον ὑπὸ Ἰουδαίων θλίβεται καὶ στενοχωρεῖτιαι. ἀλλὰ καὶ ὑπὸ ἐθνῶν καὶ ὑπὸ τῶν λεγομένε" ur. οὐχ ὥντῶν δὲ Δριστιαλνν. οἱονεὶ τὸ σιῶφρον χὰ εὐσταθὲς ταύτης ἐνορῶντες φθείρειν ταύτην βιάζονται. "ἐάν τὲ γὰρ τοῦτο πράξω, θάνατός μοί ἐστ τὸ γὰρ παραχκοῦσιι DEOT καὶ ὑπαχοῦσαι ἀνθρώποις θάνατον καὶ «κόλασιν αἰώνιον". ἐργάζεται. ᾿ς ἐάν τε μὴ πράξω, οὐκ ἐκφεύξομαι τὰς χεῖρας ὑμῶν") καὶ τοῦτο ἀληθὲς εἴρηκεν. οἱ γὰρ προσαγίμενοι ἕνεκεν τοῦ ὀνόματος τοῦ Χριτοῦ. ἐὰν μὲν πράξωσι τὸ ὑπὸ ἐν θρώπεον κελευόμενον, ἀπέθανου τῷ Dem. ζῶσι δὲ το κόσμε, ἐὰγ' δὲ μὴ ποάξ Ξρ 12" [τὸ X πὸ (nd ax κελευόμενον. οὐκ ἐχφεύγχουσι τὰς χεῖρας τῶν δικαυτῶν. (ἀλλ ὑπ αὐτῶν ἐκείνων καταχρινόμενοι (ἀποθνήσκουσιν. ".. τοῦτο γάρ διαφορώτερον ἀποθανεῖν ὑπὸ ἀνθρώπων ἀδίχων, ἵνα παρὰ dem ζήσω» σεν, ἢ συνθεμένους αὐτοῖς καὶ ἀπολυθέντας ὑπ᾽ αὐτῶν ἐμπεσεῖν εἰς τὰς χεῖρας τοῦ θεοῦ". 9 “ὦ. τίνα οὐν ἐβόησεν ἡ Σωσάννα ἀλλ᾽ ἢ πρὸς τὸν θεόν, ὡς Ἡσαΐας λέγει «τότε βοήσεις καὶ ὁ θεὸς εἰσακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ. ἰδοὺ πάρειμι". ὙΠ ἐβόησαν δὲ οἱ δύο πρεσβύται κατέναντι αὐτῆς. οἱ γὰρ ἄνομοι οὐ παύονται βοῶντες KA ἡμῶν καὶ λέγοντες" αἶρε ἐκ τῆς γῆς τοὺς τοιούτους" οὐ γὰρ καθῆκον αὐτοὺς ζῆν. '(, καὶ δραμὼν ὁ εἰς ἤνοιξε τὰς θύρας τοῦ παραδείσους, τὴν πλατεῖαν καὶ εὐνύχευσον ὁδὸν ἐπιδεικνύων, δι᾿ ἧς οἱ τούτοις πειθόμενοι ἀπόλλυνται. οὐ κάλλος περὶ σῶμα πορνικόν, ὃν τρόπον περιέχειτο τῇ [εζάβελ, οὐδὲ ὄψις ποικίλοις χρώμασι πεφυχωμένη, ἀλλ᾽ εἶχε κάλλος πίστεῶς καὶ σωφροσύνης καὶ ἁγιασμοῦ. ” ᾽ {,. ἔθηκαν τὰς χεῖρας ἐπὶ τὴν κεφαλὴν αὑτῆς"), ἵνα καν ἐν τῷ AWCσθαι αὐτῆς τῆς ἰδίας ἐπιθυμίας τὸν κόρον τελέσωσι. ὅ.. διὰ γάρ τῶν δακρίων ἐφείλκετο τὸν ἀπ᾿ οὐρανῶν λόγον, τὸν μέλλοντα διὰ δακρύων ἐγείρειν τὸν Λάζαρον τεθνηκύτα. δεῖ οὐν ἡμᾶς ἐν παντὶ πράγματι ἑδραίους γενομένους μὴ λόγοις προσέχειν ψευδέσι μηδὲ προσώποις ἀρχόντων εὐκόλως συναρπαζομέγους πείθεσθαι, γινώσχοντας ὅτι λόγον ἔχομεν δοῦναι τῷ θεῷ, ἀλλὰ τῇ ἀληθείᾳ στοιχοῦντας καὶ τὸ ἀκριβὲς τῆς πίστεως ἐπιζητοῦντας εὐαρέστους εἶναι τῷ θεῷ. 5000L γὰρ ἐπικαλοῦνται αὐτὸν ἐκ καθαρᾶς καρδίας, τούτων ὁ θεὸς ὑπακούει" ὁσοι δὲ ἐν δόλῳ καὶ ὑποκρίσει, ἀποστρέφει τὸ πρόσωπον αὐτοῦ ἀπ᾽ αὐτῶν. δηλοῖ ὁτι ἡνίκα προσηύξατο ἡ Σωσάννα πρὸς τὸν θεὸν καὶ εἰσηκούσθη, τότε ἐξαπεστάλη ὁ ἄγγελος βοηθήσων αὐτῇ. δὸν τρόπον ἐπὶ τοῦ Τωβία καὶ τῆς Σάρρας συνέβη. προσευξαμένων γὰρ αὐτῶν, “ 5 ,.5 x -» 9 2 282: > , ς ᾿ ΕΣ , " ὅ τῇ αὐτῇ OO καὶ τῇ αὐτῇ ἡμέρᾳ εἰσηχκουσθὴ ἡ δέησις ἀμφοτέρων καὶ ἀπεστάλη ὁ ἄγγελος Ῥαφαὴλ ἰάσασθαι τοὺς δύο. ### English translation (Claude) [20] Hearing these words, the blessed Susanna was pierced to the heart and shut her mouth, not wishing to be defiled by lawless elders. One can truly grasp what befell Susanna; for you will find it being fulfilled now also in the church. For when the two peoples agree to corrupt some of the saints, they watch for a fitting day, and coming into the house of God while all are praying there and hymning God, they seize some, drag them off and hold them, saying: 'Come, agree with us and worship the gods; if not, we will testify against you.' When they are unwilling, they bring them before the tribunal and accuse them of acting against the decree of Caesar, and they are condemned to death. [21] … the words of a chaste woman devoted to God. 'I am hemmed in,' she says, 'on every side.' For the church is afflicted and hemmed in not only by Jews but also by Gentiles and by those who are called Christians but are not, who, seeing her chastity and steadfastness, try by force to corrupt her. 'For if I do this, it is death to me': for to disobey God and obey men works death and eternal punishment. 'And if I do not, I shall not escape your hands': and this too she said truly. For those brought to trial for the name of Christ, if they do what is ordered by men, die to God and live to the world; but if they do not do what is ordered, they do not escape the hands of the judges, but are condemned by them and die. 'For it is better to die at the hands of unjust men, that I may live with God, than to agree with them and, being released by them, fall into the hands of God.' [22–23] To whom, then, did Susanna cry out but to God, as Isaiah says: 'Then you will cry out, and God will hear you; while you are still speaking he will say, Behold, I am here.' 'And the two elders cried out against her.' For the lawless do not cease crying out against us and saying: 'Take such people away from the earth, for it is not fitting that they should live.' 'And one ran and opened the doors of the garden', showing the broad and spacious way, by which those who obey them perish. [24] … not beauty about a harlot's body, such as Jezebel was decked with, nor a face painted with varied colours; but she had the beauty of faith and chastity and holiness. 'They laid their hands on her head', so that even in touching her they might sate their own lust. … For through her tears she drew down the Word from heaven, who was to raise the dead Lazarus through tears. [26] We, then, ought to stand firm in every matter, not heeding false words, nor easily carried away to obey the faces of rulers, knowing that we must give account to God; but walking in the truth and seeking the exactness of the faith, so as to be well-pleasing to God. For all who call upon him from a pure heart, God hears; but from those who do so in guile and hypocrisy he turns away his face. [28] … shows that when Susanna prayed to God and was heard, then the angel was sent out to help her, just as happened with Tobias and Sarah. For when they had prayed, in the same hour and on the same day the petition of both was heard, and the angel Raphael was sent to heal the two. ### Scripture references - Isa 58:9: quotation, high confidence - Acts 22:22: quotation, medium confidence - Matt 7:13: allusion, high confidence - 2 Kgs 9:30: allusion, high confidence - John 11:35: allusion, high confidence - Heb 10:31: allusion, medium confidence - Acts 5:29: echo, medium confidence ### Extrabiblical texts - Sus 22-44 (Susanna): quotation, high confidence - Tob 3:16-17 (Tobit): allusion, high confidence ### Translation notes - This staged unit contains Greek fragments of Bonwetsch's chapters 20–28, whose headings the OCR lost; chapter starts are marked by content and by the running heads (e.g. 'I, 26. 27. 28.') and are approximate. The full Slavonic of chapters 20–28 is staged separately (1.20–1.28), so the two overlap. '…' marks gaps between fragments. Quotations: Sus 22–24, 34, 35; Isa 58:9; Acts 22:22 ('Take such people from the earth'); Matt 7:13; 2 Kgs 9:30 (Jezebel); John 11:35–44; Heb 10:31 ('fall into the hands of God'); Acts 5:29; Tob 3:16–17 (Tobias and Sarah, Raphael). The polemic against Jews, Gentiles and 'so-called Christians' is the author's own, translated as written. ### Citation (SBL) Hippolytus, Comm. Dan. 1.20 (Bonwetsch GCS 1:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-20). ## Commentary on Daniel 1.22 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-22 - Source: Bonwetsch GCS 1:34 - Translation: Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown Summary: Susanna as a teacher of the church: men are urged to imitate Joseph and women Susanna, resisting seducers and heretics and choosing a brief death rather than sin. ### English translation (Claude) For this reason too 'our Lord Jesus Christ died and came to life, that he might begin to reign over the living and the dead.' This the blessed Susanna taught us again, portraying in herself in every way the mysteries of the church, whose faith, piety and chastity of body are proclaimed throughout the whole earth until now. I therefore ask all who read this writing, women and virgins, small and great, to imitate her with the judgment of God before their eyes, so that you too may receive a reward from God and be rescued from the second death by the Word who dwelt in Daniel. You men, then, emulate the purity of Joseph, and you women the purity and faith of Susanna, and do not allow accusations of blame to be spoken against you. For many lying seducers have now come, deceiving the righteous souls of the saints, perverting some with empty words and corrupting others with heretical teachings, wishing to accomplish their love (or: to win love for themselves). Therefore the apostle, foreseeing what was to happen, said: 'I fear that, as the serpent deceived Eve by cunning, so your minds too may be led astray from the mind that is in Christ.' Watch, then, all you saints, I beg you; love righteousness and consider the purity of Susanna, who, so as not to become a slave to the lust of the flesh, did not obey even the person of the elders, but feared the Lord with her whole heart, choosing for herself a death of short duration, so that she might escape the suffering of the fire … ### Scripture references - Rom 14:9: quotation, high confidence - Rev 20:14: allusion, medium confidence - Gen 39:12: allusion, medium confidence - 2 Cor 11:3: quotation, high confidence ### Extrabiblical texts - Sus 23 (Susanna): allusion, high confidence ### Translation notes - Translated from N. Bonwetsch's German translation of the Old Slavonic. Quotations: Rom 14:9; Rev 2:11, 20:14 ('second death'); Gen 39 (Joseph); 2 Cor 11:3. The chapter breaks off mid-sentence at the end of the staged text. ### Citation (SBL) Hippolytus, Comm. Dan. 1.22 (Bonwetsch GCS 1:34; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-22). ## Commentary on Daniel 1.23 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-23 - Source: Bonwetsch GCS 1:35 - Translation: Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown Summary: On Susanna 24–25: Susanna's cry to God, the elders' outcry as that of persecutors, and the broad and narrow doors. ### English translation (Claude) After this had happened, Scripture says: 'And Susanna cried out with a loud voice; and the two elders also cried out against her.' To whom, then, did Susanna cry out but to God, as Isaiah says: 'Then you will cry out (and) the Lord will hear you; while you are still speaking he will say: Here I am.' 'And the two elders cried out against her.' For the lawless do not cease crying out against us and saying: 'Wipe such people from the earth, for it is not fitting that they should live.' 'And one of them ran and opened the doors of the garden', showing the broad and wide way by which those who obey them perish. The maids, for their part, have shown us the narrow doors at the side, through which they themselves also went out. ### Scripture references - Isa 58:9: quotation, high confidence - Acts 22:22: quotation, medium confidence - Matt 7:13: allusion, high confidence ### Extrabiblical texts - Sus 24-25 (Susanna): quotation, high confidence ### Translation notes - Translated from N. Bonwetsch's German translation of the Old Slavonic; the Greek of this chapter is also staged, within 1.11. Quotations: Sus 24–25; Isa 58:9; Acts 22:22; Matt 7:13–14. ### Citation (SBL) Hippolytus, Comm. Dan. 1.23 (Bonwetsch GCS 1:35; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-1/#p-1-23). ## Commentary on Daniel 1.25 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-25 - Source: Bonwetsch GCS 1:42 - Translation: Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown Summary: On Susanna 28–35: the trial as a figure of Christians brought to judgment, Susanna's true beauty, the elders' shameless unveiling of her, and her tearful prayer. ### English translation (Claude) 'And on the next morning they gathered at the house of her husband Joakim. The two elders also came, full of wicked intent against Susanna, wishing to destroy her, and said before the people: Send for Susanna the daughter of Hilkiah, who is the wife of Joakim. And they sent for her, and she came, she and her parents and her children and all her relatives.' For this happens now too. For when someone of the saints is seized and brought to the judgment seat, everyone streams there to see what will become of him. 'Now Susanna was very beautiful to look at, and young.' For beauty was in her: not the beauty of the body's harlotry, such as Jezebel's beauty was, nor a face reddened with various colours, but she had the beauty of faith, chastity and holiness. 'But these lawless men ordered her to be unveiled (for she was veiled), so that they might gaze on her beauty.' We understand, brothers, whose this evil deed is, since the apostle has said: 'A woman ought to have a covering on her head because of the angels.' These men did the opposite, ordering her to be unveiled, not ashamed of it even before the people. Then, standing up before the people, 'they laid their hands on her head', so that at least by touching her 'they might sate themselves with her beauty'. 'But she, weeping, looked up to heaven, for her heart trusted in God.' Through her tears she called down the Word from heaven, who was to raise the dead Lazarus through tears. ### Scripture references - 2 Kgs 9:30: allusion, high confidence - 1 Cor 11:10: quotation, high confidence - John 11:35: allusion, high confidence ### Extrabiblical texts - Sus 28-35 (Susanna): quotation, high confidence ### Translation notes - Translated from N. Bonwetsch's German translation of the Old Slavonic; part of the Greek of this chapter is staged within 1.11. A run of OCR noise in the staged German is omitted. Quotations: Sus 28–35; 2 Kgs 9:30 (Jezebel); 1 Cor 11:10; John 11:35–44. ### Citation (SBL) Hippolytus, Comm. Dan. 1.25 (Bonwetsch GCS 1:42; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-25). ## Commentary on Daniel 1.27 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-27 - Source: Bonwetsch GCS 1:38 - Translation: Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown Summary: On Susanna 45–46: why God rescued Susanna only as she was led to death, and Daniel's cry 'I am innocent of her blood' set beside Pilate's. ### English translation (Claude) 'And as she was being led away to destruction, God roused the Holy Spirit in a young boy named Daniel; and he cried out with a loud voice, saying: I am innocent of the blood of this woman.' What, then, is this that happened, beloved? Let us see why this visitation from the Lord did not take place before her condemnation, but when they were leading her to death: so that in this too the greatness and power of God might be shown. For when he wishes to rescue one of his servants, he rescues him when he wills and as he wills. When he wills that one should be perfected, he bears with what befalls him, so that he may glorify him, crowning him like a good athlete. When Susanna had prayed and been heard, the angel of the Lord was sent, for he is an avenger and helper, to destroy her enemies. Seeing his haste, the blessed Daniel, being a prophet and having the Spirit of God, cried out, saying: 'I am innocent of her blood', so that he too should not become guilty of her death, as Pilate did in the case of the Lord, who washed his hands, saying: 'I am innocent of his blood.' ### Scripture references - Matt 27:24: quotation, high confidence - 2 Tim 4:7: echo, low confidence ### Extrabiblical texts - Sus 45-46 (Susanna): quotation, high confidence ### Translation notes - Translated from N. Bonwetsch's German translation of the Old Slavonic. Quotations: Sus 45–46; Matt 27:24. The comparison with Pilate is the author's; he says Daniel cried out so as not to share guilt for her death, as Pilate did for the Lord's. ### Citation (SBL) Hippolytus, Comm. Dan. 1.27 (Bonwetsch GCS 1:38; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-27). ## 1.29 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-29 - Source: Bonwetsch GCS 1:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Susanna 52–59: Daniel speaks to the first elder as to one who knew the law, and to the second as to a Gentile, 'seed of Canaan'. ### Greek text Ἐπειδὴ δὲ φθάσαντες ἐν τῷ προοιμίῳ διηγησάμεθα οτι οἱ δύο πρεσβύτεροι εἰς τύπον ἀναφέρονται τῶν δίο λαῶν, τοῦ τε ἐκ ι πιριτομῆς καὶ τοῦ ἐξ ἐθνῶν, οἱ καὶ ἀεὶ ἐπίβουλοι γίνονται τῆς ἐκκλησίας, ἴδωμεν τὰ ὑήματα αὐτοῦ τοῦ “ανιὴλ καὶ ud Our τὰ ἐν μηδενὶ ἡμᾶς διαφεύδεται ἡ γραφή. Ξτῷ γὰρ πρώτῳ πρεύβυτέρῳ διαλεγόμενος" »πεπαλαιωμένε ἡμες ρῶν κακῶν. νῦν ἡκίασον αἱ ἁμαρ tie σου. ἃς (ἐποίεις) τὸ πρό τε θο» κρενῶ ν κρίσεις ἀδίχ'ους καὶ «τοὺς μὲ v (ἀθώους κα ταχρίνων, ἃ 'πολύων δὲ τοὺς αἱ τίους 2έγοντος τοῦ θεοῦ ἀ θῶον καὶ δίκαιον" οὐχ ἀποχ τειν εἴς" , ὡς γομομαθεῖ ἐλάλ᾽ εἰ καὶ ζγιν σχο)" τι, τὸν νόμον. τῷ δὲ ἑτέρῳ DS ἐθνυκ! οὐχ οὕτω διαλέγεται. (ἀλλ᾽, εἶπεν αὐτῷ" σπέρμα Χαναὰν καὶ οὐκ Ἰούδα" „Goa Χαναὰν", ἀποκαλῶν, ... οὕτως .ἐπιθυμία ἐξηπάτησέ 08 καὶ τὸ κάλλος διέστρεψε τὴν καρδίαν σου οὕτως" ἐ ποι εἴτε Öl υγατράσι" Ἰσραήλ. κἀκεῖναι φοβούίμεναι ὦ μίλουν ὑμῖν: (E22 οὐ θίυ γόάno Ἰούδα ind μίεινε τὴν ἀσχημοσύνην» ὑμῶν". (wer) οὖν ταύτην εἴπερ εἶδ' ες, εἰπόν" ὑπὸ τί δένδρον εἶδες αὐτοὺς ὁμιλοῦντας ἀλλήλοις": - ς Η 7 - ” * x ᾿ - , x ᾿ > „o δὲ εἶπεν" ὑπὸ πρῖνον. εἶπεν δὲ “ανιήλ᾽ ὀρθῶς ἐψεύσω καὶ σὺ εἰς τὴν σεαυτοῖ κεφαλήν" μέλλει γὰρ ὁ ἄγγελος τοῦ θεοῦ πρίσαι σε μέσον. ὅπως ἐξολοθρεύσει ὑμᾶς". ### English translation (Claude) Since in the preface we have already explained that the two elders are referred to as a type of the two peoples, the one from the circumcision and the one from the Gentiles, who are always plotting against the church, let us look at the words of Daniel himself and learn that in nothing does Scripture deceive us. For in speaking to the first elder he says: 'You who have grown old in evil days, now your sins have come home which you committed before, pronouncing unjust judgments, condemning the innocent and releasing the guilty, though the Lord says, The innocent and the righteous you shall not kill': speaking to him as to one learned in the law, who knew the law. But to the other, as to a Gentile, he does not speak in this way; rather he said to him, 'Seed of Canaan and not of Judah', calling him '(seed) of Canaan' … 'So desire deceived you and beauty perverted your heart. So you used to do with the daughters of Israel, and they through fear consorted with you; but a daughter of Judah did not endure your lawlessness. Now then, if you really saw her, tell me: under what tree did you see them consorting with each other?' And he said, 'Under an evergreen oak.' And Daniel said, 'You too have lied well against your own head; for the angel of God is about to saw you in two, so as to destroy you.' ### Scripture references - Exod 23:7: quotation, high confidence ### Extrabiblical texts - Sus 52-59 (Susanna): quotation, high confidence ### Translation notes - Quotations: Sus 52–59 (Theodotion), with Exod 23:7 ('The innocent and the righteous you shall not kill'). The pun on πρῖνον ('evergreen oak') and πρίσαι ('to saw') is the text's. The OCR is badly garbled in the quotation and in 'as to one learned in the law, who knew the law'; translated by sense, with a short gap marked '…'. ### Citation (SBL) Hippolytus, Comm. Dan. 1.29 (Bonwetsch GCS 1:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-29). ## Commentary on Daniel 1.31 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-31 - Source: Bonwetsch GCS 1:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the elders' two different trees: convicted by the Spirit, they contradicted each other and were caught by their own words. ### Greek text Τί οὖν ἐροῦμεν ἐν τῷ εἰπεῖν τὸν μὲν ἕνα ,σχῖνον", τὸν δὲ ἕτερον ,.πρῖνον“"; ἐν τούτῳ ἡ ἀπόδειξις γένηται. τί γὰρ ἐβούλοντο λέγειν; ἐν τῷ θέλειν ἡμᾶς τοῦ νεανίσκου «ἐγκρατεῖς γενέσθαι" οὐκ ἴδομεν ἀσφαλῶς ποῖον ἢν τὸ δένδρον. "ἀλλ᾽ ἐπειδὴ ἐν πᾶσιν ἡ θεία γραφὴ σοφίζει ἡμᾶς ὁδηγοῦσα πρὸς τὴν ἀλήθειαν, ἐν]... τς ὄντα ἀπεφήνατο. τοῦ γὰρ Δανιὴλ τὰ ἐνθύμια τῆς καρδίας αὐτῶν διὰ τῶν ῥημάτων ἐλέγξαντος καὶ τὴν δεινὴν αὐτῶν ἐπιθυμίαν ἣν ἔτι εἶχον ἐν ὀφθαλμοῖς ἐξειπόντος, τὰ τούτων κρύφια ἀπ᾽ ἀρχῆς σφάλματα, ἃ ἐποίουν εἰς τὰς θυγατέρας Ἰσραήλ, φανερῶς αὐτοὶ ἐλεγχόμενοι ὑπὸ τοῦ αγίου πνεύματος «ἐσκοτισμένοι τῷ νοὶ ξένα δένδρα ὠνόμασαν, ἵνα διὰ τοῦ ῥήματος αὐτοὶ ὑφ᾽ ἑαυτῶν συμποδισθῶσιν. ### English translation (Claude) What, then, shall we say of the one naming a 'mastic tree' and the other an 'evergreen oak'? In this the proof is made. For what could they have meant to say? 'While we were trying to get hold of the young man, we did not see clearly what kind of tree it was'? But since in all things the divine Scripture makes us wise, guiding us to the truth, … declared (them) to be …. For when Daniel had exposed by his words the thoughts of their heart, and had spoken out the terrible desire which they still had in their eyes, and their secret offences from the beginning, which they committed against the daughters of Israel, they themselves, openly convicted by the Holy Spirit and 'darkened in understanding', named different trees, so that by their own word they might be tripped up by themselves. ### Scripture references - Eph 4:18: quotation, high confidence ### Extrabiblical texts - Sus 54-58 (Susanna): allusion, high confidence ### Translation notes - Sus 54, 58 (σχῖνος 'mastic tree', πρῖνος 'evergreen oak'); Eph 4:18 ('darkened in understanding'). A line is lost in the OCR after 'guiding us to the truth'; marked '…'. ### Citation (SBL) Hippolytus, Comm. Dan. 1.31 (Bonwetsch GCS 1:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-31). ## Commentary on Daniel 1.32 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-32 - Source: Bonwetsch GCS 1:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Susanna 60–64: the elders are put to death, the proverb of the pit is fulfilled, and Daniel becomes great before the people. ### Greek text Ὅθεν ἀκούσας πᾶς ὁ λαὸς καὶ πάντες οἱ συγγενεῖς αὐτῆς ἐβόησαν λέγοντες" ἐψεύσαντο οὔτε! ... 2 καὶ ἀνέστηζσαν ἐπὶὶ τοὺς dio) πρεσβυ(τέρου)ς «καὶ ἐ(ποίδησαν τώ ἰψ Ri a θΌ Ὁ. υβός ἐκ !0έ. - , > - ᾽ - \ αὑὐτοῖζς), ον τρόπον ἐπονηρευσίαν)το τῷ πλησίον ποιῆσζαι, κ)αὶ a 2 > . [4 2 Ι ν - ’ 85 ἀπέχτειναν (αὐτοὺς), «ὅτι συνέστησεν αὐτοὺς -Ιανιὴλ ἐκ τοῦ στόματος αὐτῶν ψευδομαρτυρήσαντας", ἵνα πληρωθῇ τὸ εἰρημένον .ὁ ὀρύσσων βόθρον τῷ πλησίον ἐμπεσεῖται εἰς αὐτὸν αὐτός", «καὶ ἐσώθη αἷμα ἀναίτιον ἐν τῇ ἡμέρᾳ ἐκείνῃ. "Χελκίας ὁὲ καὶ ἡ γυνὴ αὐτοῦ ἤνεσαν τὸν θεὸν περὶ τῆς θυγατρὸς αὐτῶν μετὰ Ἰωακεὶμ τοῦ ἀνδρὸς αὐτῆς καὶ τῶν συγγενῶν πάντων, ὁτι οὐχ εὐρέθη ἐν αὐτῇ ἄσχημον πρᾶγμα. καὶ Δανιὴλ ἐγένετο μέγας ἐνώπιον τοῦ λαοῦ ἀπὸ τῆς ἡμέρας ἐκείνης καὶ ἐπέκεινα. ### English translation (Claude) Then all the people and all her relatives, hearing this, cried out, saying: 'They have lied!' … 'And they rose up against the two elders and did to them as they had wickedly purposed to do to their neighbour, and they killed them', 'because Daniel had convicted them out of their own mouth of bearing false witness'; so that what was said might be fulfilled: 'He who digs a pit for his neighbour will himself fall into it.' 'And innocent blood was saved on that day. And Hilkiah and his wife praised God for their daughter, with Joakim her husband and all the relatives, because nothing shameful was found in her. And Daniel became great before the people from that day onward.' ### Scripture references - Prov 26:27: quotation, high confidence - Eccl 10:8: allusion, medium confidence ### Extrabiblical texts - Sus 60-64 (Susanna): quotation, high confidence ### Translation notes - Quotations: Sus 60–64 (Theodotion); Prov 26:27 (cf. Eccl 10:8). The OCR is damaged in the first lines; a short gap is marked '…' and the garbled words of Sus 61–62 are translated by sense. ### Citation (SBL) Hippolytus, Comm. Dan. 1.32 (Bonwetsch GCS 1:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-32). ## Commentary on Daniel 1.33 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-33 - Source: Bonwetsch GCS 1:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Close of Book 1, urging readers to imitate Susanna and await the bridegroom, followed by the opening of Book 2 on Nebuchadnezzar's dream (Dan 2:1–6). ### Greek text Προσέχειν οὖν ὀφείλομεν ἐν πᾶσιν, ἀγαπητοί, φοβούμενοι μή τις ἔν τινι παραπτώματι κρατηθεὶς αὐτὸς τῆς αὐτοῦ ψυχῆς ἔνοχος γένηται, γινώσκοντες ὅτι ἔκδικος ὃ θεὸς περὶ πάντων γίνεται, αὐτὸς ὧν ὅλος ὀφθαλμός, λανθάνει δὲ τοῦτον τῶν ἐν κόσμῳ πραττομένων οὐδέν, διὸ ἀεὶ ἐγρήγοροι καρδίαις καὶ σωφρόνως βιοῦντες τὴν Σωσάνναν μιμήσασθε, καὶ τὸν παράζδει)σον ἐντρυφήσατε καὶ τοῦ ἀεννάου ὕδατος ἀπολαύσατε καὶ πάντα ῥύπον ἀποσμήξασθε καὶ ἐλαίῳ ἐπουρανίῳ ἁγιάσθητε ἵνα σῶμα καθαρὸν θεῶ παραστήσητε κεὴ τὰς λαμπάδας ἐξάφητε καὶ τὸν νυμφίον προσδοκήσητε, IA κρούσαντα τοῖτον εἰσδέξησθε καὶ θεὸν διὰ Χριστοῦ ἀνυμνήσητε, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας" ἀμήν. ΛΟΓΟΣ Β΄. Περὶ τῆς εἰκόνος ἧς ἔστησεν Ναβουχοδονόσορ ὁ βασιλεύς. 1. („Ev τῷ ἔτει τῷ δευτέρῳ τῆς βασιλείας Ναβουχοδονόσορ 1θτῦ ἐγυπνιάσθη Ναβουχοδογόσορ ἐνύπνιον καὶ ἐξέστη τὸ πρεῦμα αὑτοῦ, ς ,(ν du 5° » α N = ς καὶ ὁ ὕπνος αὐτοῦ ἐγένετο ἀπ αὐτοῦ. καὶ εἶπεν ὁ βασιλεὺς χαμ" λέσαι τοὺς ἐπαοιδοὺς καὶ τοὺ)ς μάγους καὶ {τοὺς φαρμα)κοζὺς καὶ \ - ᾿ - = - ας \ , > -τοὺς Δαλδαίδους {τοῦ ἀγαγγεῖλαι τῷ βα)σιλεῖ τὰ (ἐνύπνια αὐτοῦ κ,αὶ ἡλθίαν καὶ ἔστησλαν (ἐνώπιον τοῦ βασιδλέως. καὶ (εἶπεν αὐτοῖς - - 5 “- Ν 0) βασιλεύς" ἐνυπνιάσθη» καὶ ἐξέστη (τὸ πηλεῦμα HOV) τοῦ γνῶναι τὸ ἐνύπνιον" καὶ ἐλάλησαν οἱ Χαλδαῖοι τῷ βασιλεῖ Συριστί᾽ βασιλεῦ εἰς τοὺς αἰῶνας ζῆθι' σὺ τὸ ἐνύπνιον εἰπὲ τοῖς παισίν σου, καὶ τὴν σύγκρισιν ἀναγγελοῦμεν. ἀπεκρίθη δὲ ὁ βασιλεὺς τοῖς Χαλδαίοις" ὁ , ». 5 - 2 ’ὔ \ > \ ᾿ % λόγος ἀπ ἐμοῦ ἀπέστη" ἐὰν οὖν μὴ γνωρίσητέ μοι τὸ &PURTLOP καὶ 2 - > , 5 «ς - τὴν σύγχρισιν αὐτοῦ, εἰς ἀπώλειαν ἔσεσθε καὶ οἱ οἶχοι ὑμῶν διαρπα\ Ε 2 - γήσονται ἐὰν» δὲ τὸ ἐνύπνιον καὶ τὴν σύγχρισιν αὐτοῦ γνωρίσητέ ’ \ " \ kr \ μ᾽ ΓΑ ᾿ I A. : μοι, δόματα καὶ δωρεὰς κίαὶ τιμὴ» πολλὴ)» λῴγγ)ψεσίθε παρ EUOV)' 1ῦνα πλὴν τὸ ἐνύπνιον καὶ “τὴν σύγκρισιν αζὐτοῦ) ἀπαγγείλατέ (μοι). IL Τὸ μὲν οὖν ἐνύπνιον τὸ ὑπὸ τοῦ βασιλέως ἑωραμένον οὐκ ἢν ἐπίγειον, Ira ὑπὸ τῶν τοῦ κόσμου σοφῶν ἑρμηνευθῇ, ἀλλ᾽ ἣν ἐπουράνιον, κατὰ θεοῦ βουλὴν καὶ πρόνοιαν ἰδίοις καιροῖς πληρούμενον. Ξκαὶ διὰ τοῦτο ἀπεχρύβη μὲν ἀπὸ τῶν τὰ ἐπίγεια φρονούντων ἀνθρώπων, ### English translation (Claude) [33] We ought, then, to take heed in all things, beloved, fearing lest anyone, overtaken in some transgression, become guilty of his own soul; knowing that God is the avenger in all things, being himself all eye, and nothing that is done in the world escapes him. Therefore, always wakeful in heart and living chastely, imitate Susanna: delight in the garden, enjoy the ever-flowing water, wash off all filth, be sanctified with heavenly oil, so that you may present a pure body to God, light your lamps and await the bridegroom, so that when he knocks you may receive him and hymn God through Christ, to whom be glory for ever. Amen. [Book 2. On the image which King Nebuchadnezzar set up.] [2.1] 'In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed a dream, and his spirit was amazed, and his sleep went from him. And the king said to call the enchanters, the magi, the sorcerers and the Chaldeans, to tell the king his dreams; and they came and stood before the king. And the king said to them: I have dreamed, and my spirit was amazed to know the dream. And the Chaldeans spoke to the king in Syriac: O king, live for ever; tell the dream to your servants, and we will declare its interpretation. The king answered the Chaldeans: The matter has gone from me. If, then, you do not make known to me the dream and its interpretation, you shall be destroyed and your houses shall be plundered; but if you make known to me the dream and its interpretation, you shall receive gifts and presents and much honour from me. Only declare to me the dream and its interpretation.' [2.2] The dream seen by the king was not an earthly one, to be interpreted by the wise men of the world, but a heavenly one, to be fulfilled in its own times according to the counsel and providence of God. And for this reason it was hidden from men who think on earthly things, … ### Scripture references - Rom 12:1: echo, medium confidence - Matt 25:1: allusion, high confidence - Luke 12:36: allusion, high confidence - Dan 2:1: quotation, high confidence ### Extrabiblical texts - Sus 15-17 (Susanna): allusion, medium confidence ### Translation notes - This staged unit runs from the last chapter of Book 1 into Book 2, chapters 1–2 (the book title and chapter numbers 'I', 'II' are visible in the OCR); marked [33], [2.1], [2.2]. The text breaks off mid-sentence; chapter 2.2 continues in the Slavonic staged as 2.2. The German of 2.1 (staged as 2.1) duplicates the Greek here. Quotations and allusions: Sus 15–17 (garden, water, oil); Rom 12:1 ('present your bodies'); Matt 25:1–13 (lamps and bridegroom); Luke 12:36 (when he knocks); Dan 2:1–6 (Theodotion). Hippolytus's closing appeal recalls baptism and anointing; translated as written. ### Citation (SBL) Hippolytus, Comm. Dan. 1.33 (Bonwetsch GCS 1:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-1-33). ## Commentary on Daniel 2.2 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-2 - Source: Bonwetsch GCS 1:47 - Translation: Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown Summary: Nebuchadnezzar's dream was heavenly and hidden from worldly sages, as Pharaoh's was, so that God's prophet might reveal it. ### English translation (Claude) The dream seen by the king, then, was not an earthly one, to be interpreted by the wise men of this world, but a heavenly one, fulfilled in its own time by the will and providence of God. And therefore it was hidden from men who know earthly things, so that it might be revealed to those who seek the heavenly mysteries. For the same happened in Egypt with Pharaoh. (For) after he had seen the dream, he made it known to all the wise men of Egypt, and no one was able to interpret it for Pharaoh. But when the blessed Joseph came, he easily revealed what the others had not understood. Therefore the king, in wonder, answered 'his servants, saying: Can such a man be found, in whom is the Spirit of God', to interpret the dreams for me? For no one is able to interpret the heavenly mysteries unless he partakes of the Holy Spirit. So too in Babylon the dream was hidden from the king, so that Daniel, chosen by God, might appear as a prophet. For whenever something is hidden from the many but made manifest through another, one must say that the one who speaks is a prophet. ### Scripture references - Gen 41:38: quotation, high confidence - Gen 41:8: allusion, high confidence - Dan 2:27: allusion, medium confidence ### Translation notes - Translated from N. Bonwetsch's German translation of the Old Slavonic. The first sentence also survives in Greek, at the end of staged 1.33. Quotation: Gen 41:38; allusion to Gen 41:8–39. ### Citation (SBL) Hippolytus, Comm. Dan. 2.2 (Bonwetsch GCS 1:47; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-2). ## Commentary on Daniel 2.3-4 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-3 - Source: Bonwetsch GCS 1:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 2:7–23: the Chaldeans' failure, the decree against the wise men, Arioch as 'chief cook', and Daniel's prayer and thanksgiving when the mystery is revealed. ### Greek text Ὥα οὐ» μὴ ἔν τινι τρόπῳ μηχανησάμενοι οἱ Χαλδαῖοι ῥήμασι» πλάγης διαφεύσωνται τὸν βασιλέα, κατανυγεὶς Ναβουχοδονόσορ einer πρὸς αὐτούς „ER ,ἀληθείας οἶδα (ἐγὼ) ὅτι καιρὸν ὑμεῖς ἐξαγοράζετε. καθότι ἴδετε ὅτι ἀπέστη ἀπ᾿ ἐμοῦ τὸ ῥῆμα: ἐὰν οὖν τὸ ἐνύπνιον μὴ ἀπαγγείλητέ μοι, οἶδα ὁτι ῥῆμα ψευδὲς καὶ διεστραμμένον συνέθεσθε εἰπεῖν ἐνώπιόν μου, ἕως οὗ (Ὁ) καιρὸς KAQELFOL“. ,ἀπεκρίθησαν οἱ Χαλδαῖοι τῷ βασιλεῖ (καὶ λέγουσιν ὁ)τε οὐκ ἔστιν (ἄνx - - Ω - - ἢ θρῶπος) ἐπὶ τῆς γῆς ὑστις δ(υγνζήσετγαι τὸ (ῥῆμα τ)οῦ βασιλέως γλνωρίζσαι, καθ)λότι πᾶς βασιλζεὺς μέγας) καὶ (AO)XOV ῥῆζμα τοιοῦτο οὐκ ἐπερω(τᾷ ἐπαοιδὸν μώ)γον φί(άρμαχον καὶ Χαλδαῖνον, OtTL ὁ λ(όγος ὃν ὁ βασι)λεὺς ἐπερωτᾷ (βαρύς), καὶ ἕτερος οὐχ ἔζστιν, δῷ ἀναγγελεῖ αὐτὸν ἐφνώγπιον τοῦ βασιλέωςς, ἀλλ᾽ ἢ οἷ) θεοί, ὧν οὐχ ἔστιν ἡ κα(τοὺὐκία μετὰ πάσης σαρκός". ὥ2τούτων εἰρημένων θυμωθεὶς „0 BaOLLEUG“ EXELEUOEV ἀποκτανθῆναι πάντας τοὺς σοφους Βα. βυλῶνος. καὶ τὸ δόγμα ἐξῆλθεν καὶ οἱ σοφοὶ ἀπεκτέννοντο“. AV. Ἐπεὶ οὖν ἀδύνατον ἔφησαν ὑπὸ ἀνθρώπου τοῦτο λεχθῆναι τὸ ὑπὸ τοῦ βασιλέως ζητούμενον, ἐπέδειξεν αὐτοῖς ὃ θεὸς ὅτι τὰ παρ᾽ ἀνθρώποις ἀδύνατα, ταῦτα δυνατὰ ἢν παρὰ θεῷ. μέλλοντος γὰρ ᾿Ἰριὼὸχ τοῦ ἀρχιμαγείρου ἀναιρεῖν τόν TE Δανιὴλ καὶ τοὺς" τρεῖς »φίλους αὐτοῦ" — αὐτὸς γὰρ (ιέξῆλθεν ἀναιρεῖν τοὺς “σοφοὺς Βαβυλῶγνος"" ἀρχι(μάγειρονΣ.. εν ὥσπερ γὰρ ὁ μάγειρος πάντα τὰ ξῷα ἀναιρεῖ καὶ μαγειρεύει, [οὕτω κἀκεῖνος] τῷ αὐτῷ τρόπῳ καὶ οἱ ἄο- ’ - \ , ς » - χοντες τοῦ κόσμου ἀναιροῖσι τοὺς ἀνθρώπους ὡς ἄλογα ζῷα μαγειρεύῦοντες αὐτοῦς -----. (, περὶ τίνος ἐξῆλθεν N γνώλ)μη ἢ ἀναιδὴς ζαυ)τὴ (ἐκ προσώ)που τοῦ βασιλέως"; ἐζήτησεν γὰρ τὴν αἰτίαν μαθεῖν παρ αὐτοῦ, τίνι λόγῳ ἀναιροῖνται οἱ Βαβυλώνιοι. ὃ 3.0“ δὲ „Ag“ „EyVÖοισεγ" «τὸ ῥῆμα τῷ «Ἰανιηλ". ὁ δὲ ἀκούσας «ἠξίωσεν αὐτόν, ὅπως χρόγον δῷ αὐτῷ" καὶ τὸ σύγκριμα, τῷ βασιλεῖ" γνωρίσῃ. V. Τότε „daLH οεἰσῆλθεν εἰς τὸν οἶχον αὐτοῦ καὶ τῷ Avavia καὶ τῷ Μισαὴλ καὶ τῷ ᾿Ἰξαρίᾳ" «ἐγνώρισεν τὸ ῥῆμα. καὶ οἰκτιρμοὺς ἐζήτουν παρὰ τοῦ θεοῦ τοῦ οὐρανοῦ". «ὅπος μὴ καὶ αὐτοὶ ἀπόλωνται" (σὺν τοῖς ἐπιλοίποις σοφοῖς Βαϊ(θυλῶ; γος. (τότε δὴ τ᾽ ῷ “Ἰανι(ὴλλ ἐν ὁράμίατῷ τῆς νυΐχτὸς τὸ μυστήριον ἀπεχαλύφθη. καὶ «εὐλ᾽όγησεν (τὸν θεὸν τοῦ οὐρανοῦ (Δανιὴλ καὶ εἶπεν") εἴζη τὸ ὄνομα κυρίου (εὐλογημένον ἀπὸ τοῦ αἰῶνος καὶ ἕως τ)οῦ αἰζῶνος), ὅτι ἡ (σοφία καὶ N) σύίνεσις καὶ ἢ) ἰσχὺς αὐτοῦ ἐστιν" καὶ αὐτὸς ἀλλοιοῖ καιροὺς καὶ χζρόγους, καθιστᾷ β' ασιλεῖζς) καὶ EdT), διδοὺς σοφίαν τοῖς (σοφοῖς) καὶ φρόνησιν τοῖς «εἰδόσιν σύνεσιν" αὐτὸς ἀποκαλύπτει βαθέα καὶ ἀπόκρυφα, γινώσκων τὰ ἐν τῷ σχότει καὶ τὸ φῶς. μετ᾿ αὐτοῦ ἐστίν. σοὶ, ὁ θεὸς τῶν πατέρων μου, ἐξομολογοῦμαι καὶ αἰνῶ, ὅτι σοφίαν καὶ δύναμιν ἔδωκάς μοι καὶ ἐγνώρισάς μοι ἃ ἠξιώσαμεν παρὰ σοῦ, καὶ τὸ ῥῆμα τοῦ βασιλέως ἐγνώρισάς MOL“. Ξδεῖ οὖν νοεῖν ἡμᾶς τὴν τοῦ θεοῦ εὐσπλαγχνίαν, πῶς τοῖς ἀξίοις καὶ φοβουμένοις αὐτὸν ταχέως ἀποκαλύπτει καὶ φανεροῖ ἀποπληρῶν τὰς δεήσεις καὶ τὰ αἰτήματα αὐτῶν, ὡς 0 προφήτης λέγει" „TIG σοφὸς καὶ συνήσει ταῦτα; καὶ ἄνθρώπος συνετὸς καὶ γνώσεται ταῦτα"; ### English translation (Claude) [3] So that the Chaldeans might not by any means contrive with crooked words to elude the king, Nebuchadnezzar, pierced to the heart, said to them: 'I know of a truth that you are buying time, since you see that the matter has gone from me. If, then, you do not declare the dream to me, I know that you have agreed to speak a false and perverse word before me until the time passes.' The Chaldeans answered the king (and said) that 'there is no (man) on the earth who will be able to make known the king's matter, since no great king or ruler asks such a thing of any enchanter, magus or Chaldean; for the thing the king asks is (difficult), and there is no other who will declare it before the king except the gods, whose dwelling is not with any flesh.' When this had been said, 'the king', enraged, 'ordered all the wise men of Babylon to be killed. And the decree went out, and the wise men were being killed.' [4] Since, then, they said it was impossible for a man to tell what the king was seeking, God showed them that what is impossible with men is possible with God. For Arioch the chief cook was about to put to death both Daniel and his three 'friends', for he 'went out to kill the wise men of Babylon'. He is called chief cook because, just as a cook kills all animals and cooks them, in the same way the rulers of the world too kill men, cooking them like irrational animals …. '(Concerning what has this) shameless (decree gone out from the presence) of the king?' For he sought to learn from him the cause, for what reason the Babylonians were being killed. 'And Arioch made the matter known to Daniel.' When he heard it, 'he asked him to give him time', so that he might make known the interpretation to the king. [5] Then 'Daniel went into his house and made the matter known to Hananiah, Mishael and Azariah. And they sought mercies from the God of heaven', 'so that they too might not perish' with the rest of the wise men of Babylon. (Then) the mystery was revealed to Daniel in a vision of the night. And Daniel 'blessed the God of heaven and said: May the name of the Lord be blessed from everlasting to everlasting, for wisdom and understanding and strength are his. He changes times and seasons, sets up kings and removes them, giving wisdom to the wise and prudence to those who know understanding. He reveals deep and hidden things, knowing what is in the darkness, and the light is with him. To you, O God of my fathers, I give thanks and praise, for you have given me wisdom and power, and have made known to me what we asked of you, and have made known to me the king's matter.' We must, then, consider the compassion of God: how to those who are worthy and fear him he quickly reveals and makes things plain, fulfilling their petitions and requests, as the prophet says: 'Who is wise, and will understand these things? And a man of understanding, and he will know them?' ### Scripture references - Dan 2:8: quotation, high confidence - Dan 2:10: quotation, high confidence - Dan 2:12: quotation, high confidence - Dan 2:14: quotation, high confidence - Dan 2:17: quotation, high confidence - Dan 2:20: quotation, high confidence - Luke 18:27: allusion, high confidence - Hos 14:9 (14:10 LXX): quotation, high confidence ### Translation notes - This staged unit holds Bonwetsch's chapters 3–5 (the numerals IV and V are visible in the OCR); marked [3]–[5]. Quotations: Dan 2:8–23 (Theodotion); Luke 18:27 / Matt 19:26; Hos 14:10 LXX (14:9). Hippolytus explains Arioch's title ἀρχιμάγειρος ('chief cook', i.e. chief of the guard) allegorically; part of the sentence is lost in the OCR ('…'). The bracketed words in the quotations are Bonwetsch's restorations of the damaged manuscript, translated. ### Citation (SBL) Hippolytus, Comm. Dan. 2.3 (Bonwetsch GCS 1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-3). ## 2.6 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-6 - Source: Bonwetsch GCS 1:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 2:24–43: Daniel is brought before the king, gives God the glory for revealing the mystery, and recounts the dream of the great image and its interpretation. ### Greek text {Τούτων δὲ γενομλένζων ἀνέστη davın 2 (καὶ) n(2)H ep“ πρὸς CAgıoog* „wel emp αὐζτῷ" τοὺς σοφοὺ)ς Β(αβυλῶγνος (μὴ ἀπολέσῃζς), εἰσάγαγε (δέ) με ἐνώπιον τοῦ βασιλέως καὶ ἀναγγελῶ“ «τῷ {βασιλλεῖ" τὸ ἐνύπνιον καὶ. „TV σύγκρισιν" αὐτοῦ. 20 δὲ ἐκ(ογύσας ταῦτα "εἰσήγαγεν τὸν -Ἰανιὴλ μετὰ σπουδῆς" „al εἶπεν" εὗρον ἄνδρα (ἐκ) τῶν υἱῶν τῆς αἰχμαλωσίας (τῆς Ιουδαίας), ὅστις τὸ σύγκριμα τῷ βασιλεῖ ἀναγγελεῖς. 30 δὲ καταπλαγεὶς ἔφη «τῷ Δανιήλ“: ,δύνασαί μοι Avayγεῖλαι τὸ ἐνύπνιον ὃ εἶδον καὶ τὴν σύγκρισιν αὐτοῦ“; εἶπεν δὲ Δαnl: «τὸ μυστήριον, 0 ὁ βασιλεὺς ἐπερωτᾷ, οὐκ ἔστιν μάγων ἐπαοιδῶν γαζαρηνῶν ἀναγγεῖλαι τῷ βασιλεῖ, ἀλλ᾽ ἔστιν (ὁ) θεὸς ἐν οὐρανῷ ὁ ἀποχαλύπτων μυστήρια, καὶ ἐγνώρισεν τῷ βασιλεῖ Ναβουχοδονόσορ ἃ δεῖ γενέσθαι ἐπ᾽ ἐσϊ(χάτων τῶ)»ν ἡ(μερῶν)". 4... τοὺς Χαλδ(αίους ἐκ τοῦ) κινδύγν(ου) ... ὅδιδάσκει (δὲ) τὸν βασιλέα μὴ παρὰ ἀνθροπον ἐπιγείων τὰ ἐπουράνια μυστήρια ἐπιζητεῖν, ἅπερ ἔμελλεν ἰδίοις χαιροῖς παρᾶ θεοῦ ἐπιτελεῖσθαι. ὑκαὶ διὰ τοῦτο ἀναπέμπων τὸ φρογημα τοῦ βασιλέως πρὸς τὸν θεὸν ἔλεγεν" »ἔστιν ὃ θεὸς ἐν οὐρανῷ ἀποκαλύπτων μυστήρια", παρ᾽ οὗ δεῖ τὸν ἄνθροπον. ἐν οἰκτιρμοῖς καὶ δεήσεσιν αἰτούμενον λαμβάνειν. ᾿καθ' ὃ καὶ αὐτὸς ταπεινοφρογῶν καὶ σμικρύνων ἑαυτὸν καὶ μὴ καυχώμενος παρὰ πάντας Baßvλωνίους σοφώτερος εὑρεθεὶς ἔλεγεν" «κἀμοὶ οὐκ ἐν σοφίᾳ τῇ οὔσῃ ἐν ἐμοὶ παρὰ πάντας κατοικοῦντας ἐπὶ τῆς γῆς τὸ μυστήριον τοῦτο ἀπεκαλύφθη, ἀλλ᾽ ἕνεκεν τοῦ τὴν σύγκρισιν τῷ βασιλεῖ γνωρίσαι, ἵγα τοὺς διαλογισμοὺς τῆς καρδίϊζας σου γνῷς)". δτοῦ γὰρ βασιλέως κρατήσαντος μὲν τῆς [γῆς] Alytartov, τὴν δὲ Ιουδαίαν χώραν παραλαβόντος καὶ τὸν λαὸν μετοικίσαντος, διελογίζετο ,,(ἐπὶ τῆς κοίτης" ὦν, „tl“ ἄρα ἔσται „HET ταῦτα". 9ὁὸ δὲ τὰ κρυπτὰ πάντων ἐπιστάμενος καὶ «τοὺς διαλογισμοὺς" τῶν καρδιῶν ,ἐρευνῶν", ἀπεκάλυψεν αὐτῷ διὰ μὲν τῆς εἰκόνος τὰ ἐσόμενα, ἀπέκρυψεν δὲ ἀπ᾽ αὐτοῦ τὸ ὁραμα, ἵνα μὴ ὑπὸ τῶν σοφῶν Βαβυλῶνος τὰ τοῦ θεοῦ βουλεύματα ἑρμηνευθῆναι δυνηθῇ, ἀλλ ὑπὸ τοῦ μακαρίου Δανιὴλ ἅτε προφήτου τοῦ θεοῦ τὰ πᾶσιν ἀποκεχρυμμένα φανερωθῇ. VIEL “ξἔγει γοῦν' »»σὺ βασιλεῦ ἐθεώρεις, καὶ ἰδοὺ εἰκῶν μία, μεγάλη ἢ εἰκον ἐκείνη καὶ ἢ πρόσοψις αὐτῆς φοβερά" εἰκὼν ἧς ἡ %Eφαλὴ αὐτῆς χρυσίου χρηστοῦ, αἱ χεῖρες καὶ τὸ στῆθος καὶ οἱ βραχίονες αὐτῆς ἀργυροῖ, ἡ κοιλία καὶ οἱ μηροὶ χαλκοῖ, αἱ κνῆμαι σιδηραῖ, οἱ πόδες μέρος μέν τι σιδηροῦν καὶ μέϊίρος δέ τι ὀστράκινον. ἐθεώρεις ἕως (ἀπεσ) χίίσθηΣ λίθος (ἄνευ χειρῶν καὶ ἐπάταξεν τὴν (εἰλκόνα ἐπὶ τοὺς (πλόδας τῴ(οὺς σιδηγ)ροῦς καὶ ὀστρακίνους (καὶ ἐγλέπζτυγνεν εἰς τέλος. (τότε ἐλεπτύνθησαν) εἰσάπα(ξ τ)ὸ ὀστραίκον, ὃ σίδηγρος, ὁ χαλκός, ὁ ἄργυρος, ὃ χρυσός, καὶ ἐγένετο) (ο)σεὶ κονιορτὸς ἀπὸ ἄζλωγνος θερινῆς" καὶ ἐξῆρεν (αὐτὰ) τὸ πλῆθος τοῦ πνεύματος (καὶ τόπος οὐχ εὐρέθη αὐτοῖς) καὶ ὃ λίθος ὁ πατάξας τὴν εἰκόνα ἐγενήθη 0906 μέγα καὶ ἐπλήρωσεν πᾶσαν τὴν γῆν. τοῦτό ἐστιν τὸ ἐνύπνιον καὶ τὴν σύγχρισιν αὐτοῦ «ἐροῦμεν ἐνώπιον τοῦ βασιλέως. σὺ βασιλεῦ βασιλεὺς βασιλευόντων, © ὁ θεὸς τοῦ οὐρανοῦ (βασιλείαν ἰσχυρὰν καὶ “κραταιὰν καὶ ἔντιμον ἔδωκεν ἐ ἐν παντὶ τόπῳ, 00V κατοικοῦσιν υἱοὶ τῶν ἀνθρώπων, θηρία τε ἀγροῦ καὶ πετεινὰ τοῦ οὐρανοῦ ἔδοκεν ἐν τῇ χειρί σου καὶ κατέστησέν σε κύριον πάντων" σὺ εἶ ἡ κεφαλὴ ἡ χρυσῆ. καὶ ὀπίσω σου ἀναστήσεται βασιλεία ἑτέρα ἥττων σου «(ἥτις ἐστὶν ὁ ἄργυρος) καὶ βασιλεία τρίτη (ἅτις ἐσ)τὶν ὁ «χαλκός, ἢ (κυθεείσει πάσης τῆς γῆς" καὶ βασιλεία τετάρτη (ἥτις) ἔσται (ἰσ)χυρὰ (ὡς σίδηρος)" ὃν τρό(π)ον ὁ ὀζίδηφος) λεπτύνει (καὶ θαμά(ξειρ πάντα, (οὕτως πάντα λεπτυνεῖ καὶ δαμάσει). καὶ ὅζτι εἶδες) τοὺς πόδας καὶ τζοὺς δαχτύλογυς μέρος {(μξ)» τι (σιδηγροῦν, “μέρος δέ {τι ὀστρα)χινον, βασιλεία (διῃρημένη ἔσται, καὶ ἀπὸ τῆς ῥίζης τῆς σιδηρᾶς ἔσται ἐν αὐτῇ, ὃν τρόπον εἶδες τὸν σίδηρον ἀναμεμιγμένον τῷ ὀστράκῳ. καὶ οἱ δάκτυλοι τῶν ποδῶν μέρος μέν τι σιδηροῦν, μέρος δέ τί ὀστράκινον, μέρος (τὼ τῆς βασιλείας ἔσται ἰσχυρόν, καὶ ἀπ᾽ αὐτῆς (ἔσται συντριβόμενον. ὅτι εἶδες τὸν σίδηρον ἀναμεμιγμένον τῷ ὀστράκῳ, συμμιγεῖς ἔσονται ἐν σπέρματε ἀνθρώπων καὶ οὐκ ἔσονται ### English translation (Claude) [6] When this had happened, Daniel rose 'and went to Arioch and said to him: Do not destroy the wise men of Babylon, but bring me in before the king, and I will declare' 'to the king' the dream and 'its interpretation'. And when he heard this 'he brought Daniel in with haste and said: I have found a man (of) the sons of the captivity (of Judea), who will declare the interpretation to the king.' And the king, astounded, said 'to Daniel: Can you declare to me the dream that I saw, and its interpretation?' And Daniel said: 'The mystery which the king asks it is not for magi, enchanters or soothsayers to declare to the king; but there is (a) God in heaven who reveals mysteries, and he has made known to King Nebuchadnezzar what must happen in the last days.' … the Chaldeans (from) danger … And he teaches the king not to seek the heavenly mysteries from earthly men, since they were to be accomplished by God in their own times. And therefore, lifting the king's thought up to God, he said: 'There is a God in heaven who reveals mysteries', from whom a man must receive by asking with entreaties and prayers. Accordingly he himself, being humble-minded, making himself small and not boasting that he had been found wiser than all the Babylonians, said: 'And to me this mystery was revealed not by any wisdom that is in me more than in all who dwell on the earth, but in order to make known the interpretation to the king, that you might know the thoughts of your heart.' For the king, having conquered Egypt, taken the land of Judea and deported the people, was reflecting, 'on his bed', 'what' would happen 'after these things'. And he who knows the hidden things of all and 'searches the thoughts' of the heart revealed to him through the image what was to come, but hid the vision from him, so that God's counsels could not be interpreted by the wise men of Babylon, but what was hidden from all might be made manifest by the blessed Daniel, as a prophet of God. [7] He says, then: 'You, O king, were watching, and behold, one image; that image was great, and its appearance fearful: an image whose head was of fine gold, its hands, breast and arms of silver, its belly and thighs of bronze, its legs of iron, its feet part of iron and part of clay. You watched until a stone was cut out without hands and struck the image on its feet of iron and clay, and ground them to the end. Then the clay, the iron, the bronze, the silver and the gold were ground together, and became like dust from a summer threshing floor; and the force of the wind carried (them) away (and no place was found for them); and the stone that struck the image became a great mountain and filled the whole earth. This is the dream, and its interpretation we shall tell before the king. You, O king, are king of kings, to whom the God of heaven has given a kingdom strong and mighty and honoured, in every place where the sons of men dwell; the beasts of the field and the birds of heaven he has given into your hand and made you lord of all. You are the head of gold. And after you shall arise another kingdom inferior to you (which is the silver), and a third kingdom, (which is) the bronze, which shall rule over all the earth; and a fourth kingdom, (which) shall be strong (as iron): just as iron grinds and subdues all things, (so it shall grind and subdue all). And as (you saw) the feet and the toes, part of iron and part of clay, it shall be a divided kingdom, and of the root of iron there shall be in it, as you saw the iron mixed with the clay. And the toes of the feet, part of iron and part of clay: part of the kingdom shall be strong, and part of it shall be broken. As you saw the iron mixed with the clay, they shall be mingled in the seed of men, and they shall not …' ### Scripture references - Dan 2:24: quotation, high confidence - Dan 2:25: quotation, high confidence - Dan 2:27: quotation, high confidence - Dan 2:30: quotation, high confidence - Dan 2:29: allusion, high confidence - Dan 2:31: quotation, high confidence - Dan 2:36: quotation, high confidence - Rom 8:27: echo, medium confidence ### Translation notes - This staged unit probably begins Bonwetsch's chapter 6 (the following numeral VII is visible in the OCR); marked [6] and [7]. The text breaks off mid-quotation; the rest of the quotation is in the Slavonic staged as 2.6, which also repeats this whole chapter. A line is lost in the OCR after the first quotation ('… the Chaldeans (from) danger …'; the Slavonic reads: 'See how with these words he frees the Chaldeans from the danger of being killed'). Quotations: Dan 2:24–43 (Theodotion); 1 Cor 2:10 / Rom 8:27 ('searches'). ### Citation (SBL) Hippolytus, Comm. Dan. 2.6 (Bonwetsch GCS 1:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-6). ## Commentary on Daniel 2.8-9 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-8 - Source: Bonwetsch GCS 1:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 2:46–48: the king worships Daniel, as Moses was made 'a god to Pharaoh', and exalts him as Pharaoh exalted Joseph. ### Greek text Τούτων ἀκούσας Ναβουχοδονόσορ ὑπομνησθεὶς τοῦ ἐνυπ, ίου ἐπέγνω, οτι καὶ τὰ λελαλημένα ὑπὸ τοῦ Δανιὴλ ἔσται ἀληθῆ, καὶ «πεσῶν ἐπὶ πρόσωπον τῷ Δανιὴλ προσεκύνησεν καὶ μαναὰ καὶ εὐωδίας εἶπεν σπεῖσαι αὐτῷ“. "πόσον ἰσχύει χάρις θεοῦ, ἀγαπητοί, ἵγα τὸν πρὸ μικροῦ μέλλοντα ἀναιρεῖσθαι μετὰ τῶν ἐπιλοίπων σοφῶν " pe ς \ Γ Ξ » > > ς Βαβυλῶνος, τοῦτον ὁ βασιλεὺς μηχέτε ὡς ἀνθρώπον ἀλλ ὡς θεὸν πεσὼν προσκυνήσῃ᾽ («μαναά TE καὶ εὐωδίας εἶπεν σπένδεσθαι αὐτῷ". μ᾿ ——. C ς A θκαὶ γὰρ πάλαι τῷ Μωῦσῇ τὸ ὅμοιον ἐπηγγείλατο ὁ κύριος „AEyOW 2 x , , 2 X Ζ΄ γις a M - , - ἰδοὺ δέδωκα σε εἰς θεὸν τῷ Φαραώ“, ἵνα διὰ τῶν σημείων τῶν ὑπ᾿ αὐτοῦ ἐν «Αἰγύπτῳ γινομένων μηκέτι Matches ἄνθρωπος ὧν νοἐσ ἀλλ᾽ ὡς θεὸς ὑπὸ τῶν «Αἰγυπτίων προσκυνηθή. - (Θαυμάσας μὲν οῦν 0 Neaßovyo)dor6009 ἐπὶ (Op εἰρημένων han τοῦ Δανιὴλ ἔφη" „Em ἀληθί εἰας) ὁ θεὸς ὑμῶν αὐτός (ἐστιν) θεὸς θεῶν καὶ κύριος τῶν κυριευόντων καὶ ἀποκαλύπτων μυστήρια, ὅτι ἠδυνήθης ἀποκαλύψαι τὸ μυστήριον τοῦτο. καὶ ἐμεγάλυνεν ὁ βασιλεὺς τὸν Δανιὴλ καὶ δόματα πολλὰ καὶ μεγάλα ἔδωκεν αὐτῷ καὶ κατέστησεν αὐτὸν ἐπὶ πάσης χώρας Βαβυλῶνος καὶ ἄρχοντα σατραπῶν, ἐπὶ πάντας σοφοὺς Βαβυλῶνος". Ξἐπειδὴ γὰρ αὐτὸς ἑαυτὸν ἐσμίκρυνεν καὶ ἐλάχιστον παρὰ πάντας ἀνθρώπους εἶναι ἀπεφήνατο, ὔξησεν [γὰρ] αὐτὸν ὁ βασιλεὺς καὶ κατέστησεν αὐτὸν ἄρχοντα πάσης χώρας Βαβυλῶνος. 360 τρόπον ἐποίησεν καὶ 6 Φαραὼ τῷ Ἰωσήφ, τότε καταστήσας αὐτὸν ἄρχοντα ἐπὶ πάσης τῆς γῆς Αἰγύπτου. '(ἐν πάσῃ γὰρ τῇ γῇ Alγύπτου οὐδεὶς εὐρέθη ἄνθρωπος ὃς ἂν τὰ ἐνύπνιδα (ἀ)παγγεί(λειε τὴῷ Φ(α)ραώ, εἰ μὴ μόνος (]ωσήνφ, ἐν δὲ Βαβυλζῶν)ε οὐδεὶς (τῶν σοφῶν (ἠδυνγήθη (ἐγξζηγεῖσθαι τὸ ὁγραμα (τῷ βα)σ(ιλεῖν, εἰ μὴ μ(όγος ὁ Δανι)ήλ. δκατὰ γὰρ γενεὰν καὶ γενεὰν ἀνθρώπους ἁγίους ὁ θεὸς προσάγει ἑαυτῷ, δι᾿ ὧν εἰς πάντα τὸν κόσμον δοξασθῆναι. ### English translation (Claude) [8] When Nebuchadnezzar heard this, he remembered the dream and recognized that what Daniel had spoken would also prove true; and 'falling on his face he worshipped Daniel, and ordered manaa and incense to be offered to him.' How great, beloved, is the power of the grace of God, that the king should fall down and worship, no longer as a man but as a god, the one who a little before was about to be put to death with the rest of the wise men of Babylon, ('and ordered manaa and incense to be offered to him')! For long ago too the Lord promised the like to Moses, saying: 'Behold, I have made you a god to Pharaoh', so that through the signs done by him in Egypt he should no longer be thought of as a man, but be worshipped by the Egyptians as a god. [9] (Then Nebuchadnezzar, marvelling) at what had been said (by) Daniel, said: 'Of a truth your God is (himself) God of gods and Lord of lords and a revealer of mysteries, since you have been able to reveal this mystery. And the king made Daniel great and gave him many great gifts, and set him over the whole province of Babylon, and as chief of the satraps over all the wise men of Babylon.' For since he had made himself small and declared himself least of all men, the king exalted him and made him ruler of the whole province of Babylon, just as Pharaoh did with Joseph, setting him then as ruler over the whole land of Egypt. (For in all the land of Egypt no man was found who could declare the dreams to Pharaoh except Joseph alone; and in Babylon none of the wise men could explain the vision to the king except Daniel alone.) For in generation after generation God brings holy men to himself, through whom (he is) glorified in all the world. ### Scripture references - Dan 2:46: quotation, high confidence - Dan 2:47: quotation, high confidence - Dan 2:48: quotation, high confidence - Exod 7:1: quotation, high confidence - Gen 41:41: allusion, high confidence ### Translation notes - This staged unit holds Bonwetsch's chapters 8 and 9 (the second heading was lost in the OCR); [9] is placed by content. The opening of chapter 8 is also staged in the Slavonic as 2.7. 'Manaa' (μαναά) is Theodotion's transliteration of the Aramaic word for a grain offering, not 'manna'. Quotations: Dan 2:46–48 (Theodotion); Exod 7:1; Gen 41:41. The final clause is damaged; a verb ('he wills to be' or similar) is lost. ### Citation (SBL) Hippolytus, Comm. Dan. 2.8 (Bonwetsch GCS 1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-8). ## Commentary on Daniel 2.10 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-10 - Source: Bonwetsch GCS 1:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 2:49: Daniel remembers his three companions, who had prayed with him, and they receive honour from the king. ### Greek text „Kali Δανιὴλ ἡτήσατο παρὰ τοῦ βασιλέως καὶ κατέστησεν ἐπὶ τὰ ἔργα τῆς χώρας Βαβυλῶνος τὸν Σεδράκ, Μισάκ, ᾿Αβδεναγώ“". Ξκαὶ τοῦτο δὲ πίστεως καὶ ἐπαίνου ἄξιον τὸ ὑπὸ τοῦ Δανιὴλ. γεγενημένον. ἐπειδὴ γὰρ αὐτοὶ ἐφ τῇ “προσευχῇ συνηγόρευσαν τῷ Δανιὴλ πρὸς τὸν θεὸν, ἵνα τὸ ὑραμα αὐτῷ ἀποκαλυφθῇ. καὶ αὐτὸς Δανιὴλ ἀξίαν καὶ τιμὴν λαβὼν παρὰ τοῦ “βασιλέως ἐμνήσθη τούτον, ἀναθέμενος τῷ βασιλεῖ τὸ ἔργον τὸ ὑπ᾽ αὐτῶν γεγενημένον, ἵνα καὶ αὐτοὶ τιμῆς τινος ἀξιωθῶσιν ὡς συμμύσται καὶ θεοσεβεῖς ἄνδρες. 3αἰτησάμενοι γὰρ τὰ ἐπουράνια παρὰ τοῦ κυρίου, ἔτυχον καὶ τῶν ἐπιγείων παρὰ τοῦ βασιλέως .. ### English translation (Claude) 'And Daniel made request of the king, and he set Shadrach, Meshach and Abednego over the affairs of the province of Babylon.' This deed of Daniel's too is worthy of trust and praise. For since they had joined Daniel in prayer to God that the vision might be revealed to him, Daniel too, on receiving rank and honour from the king, remembered them, commending to the king the work they had done, so that they too might be thought worthy of some honour, as fellow-initiates and God-fearing men. For having asked heavenly things from the Lord, they obtained earthly things too from the king … ### Scripture references - Dan 2:49: quotation, high confidence - Dan 2:18: allusion, high confidence - Matt 6:33: echo, low confidence ### Translation notes - Quotation: Dan 2:49 (Theodotion); allusion to Dan 2:17–18. The chapter breaks off at the end. ### Citation (SBL) Hippolytus, Comm. Dan. 2.10 (Bonwetsch GCS 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-10). ## Commentary on Daniel 2.11 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-11 - Source: Bonwetsch GCS 1:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hippolytus urges careful reading of the prophecy and goes through the parts of the image and the kingdoms they signify, from the golden head to the stone. ### Greek text (Ἐπειδὴ οὖν τὸ ἐνύπνιον ἀνήγγειλεν τῷ βασι)λεῖ ὁ μακά(θιος Δανιὴλ) καὶ τὴν αὐτοῦ (σύγχρισλιν οὐκ (δσιώπησεν, ἐπιλείπει τὸ ζήτημα τοῖς εὐθὺν νοῦν κεκτημένοις, ἵνα πάλιν [τὰ] ὑφ᾽ ἑτέρων (τὰ ὑπὸ τοῦ Δανιὴλ λεγόμενα ἕ θμηνευθηϊ. Ξάγναγκαῖον δὲ (σπουδαίως ἐπιζητεῖν τοὺς φιλαληθεῖς, καὶ un μόνον ἐν παραδρομῇ ἀναγινώσκοντας ἐπ᾽ ἄδηλον νομίζειν εἰρῆσθαι τὰ ὑπὸ τῶν προφητῶν εἰρημένα 3elxöva γὰρ μεγάλην θεωρεῖ, καὶ ταύτης τὴν κεφαλὴν χρυσίου χρηστοῦ" εἶναι ὁμολογεῖ" ἔπειτα ὥμους καὶ στῆθος ἄργυρον εἶναι διηγεῖται" εἶτα κοιλίαν καὶ μηροὺς χαλκόν" ἔπειτα κνήμας σίδηρον" (ὡσαύτως δὲ καὶ δακτύλους τῶν ποδῶν ὄστρακον καὶ σίδηρον) ἐν ταὐτῷ ἀναμεμιγμένους" εἶτα λίθον τεμνόμενον ἀπὸ ὄρους ἄνευ χειρῶν καὶ πατάσσοντα τὴν εἰκόνα καὶ λεπτύνοντα αὐτήν" καὶ αὐτὸς „O λίdos“ εὀγενη θη, (ρος μέγα καὶὶ ἐπλήλρῶσεν {πῶσαν) τὴν (γῆν. "ταῦγτα εἰπίζὼν περὶ τῆς εἰκόνος: ἐνν, {δραιρζεῖ χ)αὶ εἰς βασιλείας κῶν... WETTE, γῶν καί (τῶ) μέρος .. ᾿(πᾶνο (α)φράζει[ν], τὸν μὲν {χ)ουσὸν λέγων αὐτὸν εἶναι τὸν βασιλέα Ναβουχοδονόσορ, κεφαλὴν τῆς εἰκόνος χρυσῆν τοῦτον εἶναι διηγούμενος. δἔπειτα δευτέραν βασιλείαν ὀνομάζει [alr (TTOMETOS), ἥττονα) ταύτην» εἶναι λέγων τὸν ἄργιρον. Seite τοίτην, "ἥτις. ἐστὶν ὃ χαλκός". "ἔπειτα τετάρτην ἰσχυρὰν, ἥτις ὁ σίδηρος. δεῖτα θστρακον καὶ σίδηρον ἀναμεμιγμένον ὁμοῦ ἀναδσέδεικται τὰ ἄκρα τῶν ποδῶν τῆς εἰκόνος. ἤρξατο μὲν γὰρ ἀπὸ κεφαλῆς, ἵνα δείξῃ τὸν χρυσόν εἶτα τὸ στῆθος καὶ τοὺς βραχίονας καὶ ὀνομάζει ἄργυρον: ἔπειτα κοιλίαν καὶ μηρούς, καὶ σημαίνει τὸν χαζκόν" εἶτα χνήμας διηγεῖται, καὶ ἐπιδεικνύει σίδηρον: ἔπειτα πόδας . καὶ δακτύλους δέκα, καὶ καταγγέ X (λλει ὑστρακον καὶ σίδηρον καὶ μετὰ £ Ω ταῦτα οὐδὲν λείπεται τοῦ ὁράματος. ἀλλ᾽ ἢ ὅτι .«ἐτμήθη λίθος, ἀπὸ 000. vg“ «καὶ ἐπάταξεν τὴν εἰκόνα" καὶ .ἐγενήθη 0008 μέγα" πλιρροῦν [za] πῶζσαν τὴ» γῆν". ### English translation (Claude) (Since, then, the blessed Daniel declared the dream to the king) and did not keep silent about its (interpretation), it might seem that for those who have an upright mind nothing is left to inquire into, as though what Daniel said had to be interpreted again by others. But it is necessary for lovers of truth to inquire diligently, and not, by reading only in passing, to think that what the prophets said was said obscurely. For he sees a great image and confesses its head to be 'of fine gold'; then he relates that the shoulders and breast are silver; then the belly and thighs bronze; then the legs iron; (and likewise the toes of the feet clay and iron) mixed together; then a stone cut from a mountain without hands, striking the image and grinding it; and 'the stone' itself 'became a great mountain and filled the whole earth.' Having said these things about the image, he divides it also into kingdoms … and explains each part, saying that the gold is King Nebuchadnezzar himself, declaring that he is the golden head of the image. Then he names a second kingdom (after him), saying that it is inferior, the silver; then a third, 'which is the bronze'; then a fourth, a strong one, which is the iron. Then clay and iron mixed together are shown to be the extremities of the feet of the image. For he began from the head, to show the gold; then the breast and the arms, and he names silver; then the belly and thighs, and he signifies the bronze; then he relates the legs, and shows iron; then the feet and ten toes, and announces clay and iron. And after these nothing remains of the vision but that 'a stone was cut from a mountain and struck the image', and 'became a great mountain, filling the whole earth.' ### Scripture references - Dan 2:32: allusion, high confidence - Dan 2:34: quotation, high confidence - Dan 2:35: quotation, high confidence - Dan 2:38: allusion, high confidence - Dan 2:39: quotation, high confidence - Dan 2:40: allusion, high confidence ### Translation notes - Quotations and summaries of Dan 2:31–45. The OCR is damaged in several places (the opening is Bonwetsch's restoration; a line after 'into kingdoms' is lost, marked '…'); translated by sense. ### Citation (SBL) Hippolytus, Comm. Dan. 2.11 (Bonwetsch GCS 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-11). ## Commentary on Daniel 2.12 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-12 - Source: Bonwetsch GCS 1:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The four parts of the image are Babylon, Persia, Greece and Rome, and the ten toes are the divided rule still to come. ### Greek text Πῶς οὐν [οὐ] μὴ νοήσωμεν τὰ πάλαι ἐν Βαβυλῶνι ὑπὸ 4ανιὴλ πεπροφητευμένα καὶ νῦν ἔτι ἐν κόσμῳ πληρούμενα; 2% γὰρ εἰκον ἡ κατ᾽ ἐκεῖνον τὸν καιρὸν δειχθεῖσα τῷ (Ναβουχοδονόσορ τὸν τύπον περιεῖχεν τῆς βασιλείας τοῦ παντὸς κόσμου. ἐν οἷς καιροῖς ἐβασίλευσαν τότε Βαβυλώνιοι, ὡς κεφαλὴ χρυσῆ τῆς εἰκόνος ὑπάρχοντες. ᾿ἔπειτα μετ᾽ αὐτοὺς ἐκράτησαν Πέρσαι ἐπὶ ἔτη σ΄ τεσσαράκοντα πέντε, ος δείχνυσθαι τούτους εἶναι τὸν ἄργυρον. ὄμετὰ τούτους ἐχράτησαν Ἕλληνες ἀρξάμενοι ἀπὸ ᾿Αλεξάνδρου τοῦ Μακεδόνος ἐπὶ ἔτη τριαχόσια, OS εἶναι τούτους τὸν χαλκόν. μετὰ τούτους Ῥωμαῖοι, κνῆμαι σιδηραῖ τῆς εἰκόνος ὑπάρχοντες, ἰσχυροὶ ὄντες αἷς ὁ σίδηρος. Ἰεῖτα δάκτυλοι ποδῶν, ἵνα δειχθῶσιν αἱ κατὰ τό .. δημοκρατίαι EL μέλλουσαι γίγνεσθαι, διαιρούμεναι εἰς τοὺς δέκα δακτύλους τῆς εἰκόνος, ἐν οἷς ἔσται ὁ σίδηρος ἀναμεμιγμένος τῷ ὀστράκῳ. ### English translation (Claude) How, then, shall we not understand what was prophesied long ago in Babylon by Daniel and is still now being fulfilled in the world? For the image shown at that time to Nebuchadnezzar contained the figure of the kingdom of the whole world. In those times the Babylonians reigned, being as the golden head of the image. Then after them the Persians held power for two hundred and forty-five years, so that they are shown to be the silver. After them the Greeks held power, beginning from Alexander the Macedonian, for three hundred years, so that they are the bronze. After them the Romans, who are the iron legs of the image, being strong as iron. Then the toes of the feet, to show the democracies that are to come …, divided among the ten toes of the image, in which the iron will be mixed with the clay. ### Scripture references - Dan 2:38: allusion, high confidence - Dan 2:39: allusion, high confidence - Dan 2:40: allusion, high confidence - Dan 2:41: allusion, high confidence ### Translation notes - Hippolytus's figures (Persia 245 years, the Greeks 300 years) are his own. A word is lost in the OCR before 'democracies' ('…'). Allusion to Dan 2:38–43. ### Citation (SBL) Hippolytus, Comm. Dan. 2.12 (Bonwetsch GCS 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-12). ## Commentary on Daniel 2.13 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-13 - Source: Bonwetsch GCS 1:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The stone cut without hands is Christ, who will come from heaven to end the kingdoms of the world and set up the everlasting kingdom of the saints. ### Greek text (Mertd& ταῦτα τί λέγει ὃ Δανιήλ; ,ἀπεσχίσθη λίθος ἐξ ὄρους ἄνευ χειρῶν καὶ ἐπάτα) ξίεν τὴν εἰκόνα". rot δὲ σιδήρου σὺν ὀ)στρά(40) ἀναμ(εμιγμένουΣ καὶ ἐπὶ τὰ ἄκρα τῶν δίαχτύλλον χωρήσαντος καὶ (ἀσυι) φώνων ἀλλήλοις τῶν ἀνθρώπων γεναμένον, τί δεῖ λοιπὸν περιμένειν, ἀλλ᾿ ἢ Χριστὸν ἀπ᾿ οὐρανῶν ἐρχόμενον, ὡς λίθον ἀπὸ ὄρους τεμνόμενον», ἵνα τὰς τοῦ κόσμου τούτου βασιλείας μεταστήσῇ, ἀναστήσῃ δὲ τὴν ἐπουράνιον τῶν ἁγίων βασιλείαν, (ἥτις εἰς τοὺς αἰῶνας οὐ διαφθαρήσεται", αὐτὸς (ὄρος καὶ πόλις τῶν ἁγίων γινόμενος πληρῶν (πᾶσαν τὴν γῆν“. θκαὶ διὰ τοῦτο ὁ μακάριος Δανιὴλ ἔφη" καὶ μετὰ τὸ τέλος τῶν ἡμερῶν «ἐκείνων ἀναστήσει ὁ θεὸς τοῦ οὐρανοῦ βασιλείαν, ἥτις εἰς τοὺς αἰῶνας οὐ διαφθαρήσεται, καὶ ἡ βασιλεία αὐτοῦ λαῷ ἕ τέρῳ οὐχ ὑπολειᾳ θήσεται “. ἵνα οῦν μή τις δυσπιστήσῃ ἐπὶ τοῖς εἰρημένοις „El ἄρα ὄντως ταῦτα ἔσται ἢ οὐ". ἐπεσφράγισεν ὃ προφήτης λέγων -καὶ ἀληθινὸν τὸ ἐνύπνιον καὶ πιστὴ ἡ τον αὐτοῦ". — ### English translation (Claude) (After these things, what does Daniel say? 'A stone was cut out of a mountain without hands and struck) the image.' When the iron (mixed) with the clay has reached the tips of the toes, and men have become (discordant) with one another, what remains to wait for but Christ coming from heaven like a stone cut from a mountain, to remove the kingdoms of this world and raise up the heavenly kingdom of the saints, 'which will never be destroyed', he himself becoming the (mountain and city) of the saints, filling (the whole earth)? And for this reason the blessed Daniel said: 'And after the end of those days the God of heaven will raise up a kingdom which will never be destroyed, and his kingdom will not be left to another people.' So that no one, then, should doubt what was said, 'whether these things will really be or not', the prophet set his seal on it, saying: 'And the dream is true, and its interpretation sure.' ### Scripture references - Dan 2:34: quotation, high confidence - Dan 2:44: quotation, high confidence - Dan 2:45: quotation, high confidence ### Translation notes - Quotations: Dan 2:34, 44–45 (Theodotion). The words in round brackets are Bonwetsch's restorations of the damaged manuscript. Hippolytus reads the stone as Christ's second coming. ### Citation (SBL) Hippolytus, Comm. Dan. 2.13 (Bonwetsch GCS 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-13). ## Commentary on Daniel 2.14 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-14 - Source: Bonwetsch GCS 1:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lemma of Daniel 3:1–6: Nebuchadnezzar's golden image and the command to worship it. ### Greek text Ἔτους ὀκτωκαιδεκάτου Ναβουχοδονόσορ ὁ βασιλεὺς ἑποίησεν εἰκόνα χρυσῆν. ὑίψλος αὐτῆς πήχεων ἑξήκοντα, εὖρος αὐτῆς πήχεῶν ἕξ, καὶ ἔστησεν αὐτὴν ἐν πεδίῳ Δεειρᾷ ἔν χώρᾳ Βαβυλῶνος. καὶ ἀπέστειλεν συναγαγεῖν τοὺς ὑπάτους, στρατηγοὺς καὶ τοπάρχας, ἡγουμένους καὶ τυράννους καὶ τοὺς ἐπ᾽ ἐξουσιῶν καὶ πάντας τοὺς ἄρχοντας τῶν χωρῶν, ἐλθεῖν εἰς τὰ ἐγκαίνια τῆς εἰκόνος, ἧς ἔστη σε!" Δαβουχοδονόσορ ὁ βασιλεύς. καὶ συνήχθησαν" ἅπαντες καὶ ἠλθον᾽" καὶ ἔστησαν ἐνώπιον τῆς εἰκόνος. καὶ ὁ κήρυξ ἐβόα ἐν ἰσχύι" ὑμῖν λέγεται, λαοὶ φυλαὶ γλῶσσαι, ἢ) ἂν ὥρᾳ ἀκούσητε τῆς φογῆς «ἧς σάλπιγγος, σύριγγός τε καὶ κιθάρας, σαμβύκης καὶ ψαλτηρίου καᾷῷ παντὸς γένους) μουσικζῶν, πίπτοντες προσκυνεῖ TE τῇ εἰ χόνι τῇ χρυσῇ" καὶ ὃς ἂν μὴ πεσῶν προσκυνήσῃ, αὐτῇ τῇ ὥρς ἐμβληθησδται εἰς τὴν) κάμινον (τοῦ πυρὸς τὴν καιομένην". ### English translation (Claude) 'In the eighteenth year King Nebuchadnezzar made an image of gold; its height was sixty cubits and its breadth six cubits; and he set it up in the plain of Deira in the province of Babylon. And he sent to gather the consuls, the generals and the toparchs, the leaders and the princes and those in authority, and all the rulers of the provinces, to come to the dedication of the image which King Nebuchadnezzar had set up. And they were all gathered and came and stood before the image. And the herald cried aloud: To you it is commanded, peoples, tribes and tongues: at whatever hour you hear the sound of the trumpet, the pipe and the lyre, the sambuca and the psaltery and every kind of music, fall down and worship the golden image; and whoever does not fall down and worship shall in that very hour be cast into the furnace of burning fire.' ### Scripture references - Dan 3:1: quotation, high confidence - Dan 3:2: quotation, high confidence - Dan 3:4: quotation, high confidence - Dan 3:6: quotation, high confidence ### Translation notes - Quotation: Dan 3:1–6 (Theodotion, with 'in the eighteenth year' as in the LXX). ### Citation (SBL) Hippolytus, Comm. Dan. 2.14 (Bonwetsch GCS 1:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-14). ## Commentary on Daniel 2.15 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-15 - Source: Bonwetsch GCS 1:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Puffed up by being called the golden head, Nebuchadnezzar set up a golden image of himself to be worshipped, and all the peoples obeyed. ### Greek text Χρόνου μὲν οὖν ἱκανοῦ διαδραμόντος καὶ ἐπιγενομένου ὀκτωκαιδεκάτου ἔτους, ὑπομνησθεὶς ὃ βασιλεὺς τοῦ ἐνυπνίου αὐτοῦ μἐποίησεν εἰκόνα χρυσῆν", ἧς τὸ μὲν ὕψος «πήχεων ἑξήκοντα" τὸ δὲ μεῦρος αὐτῆς πήχεων FE“. 3ἐπειδὴ γὰρ ὃ μακάριος Δανιὴλ ἐν τῷ συγκρῖναι αὐτὸν τὸ ἐνύπνιον ἀπεκρίθη τῷ βασιλεῖ λέγων „OU εἶ ἢ κεφαλὴ" τῆς εἰκόνος „N χρυσῆ", ἐν τούτῳ τῷ λόγῳ φυσιωθεὶς ὁ βασιλεὺς Ναβουχοδονόσορ καὶ τῇ καρδίᾳ ἐπαρθεὶς ἀντίτυπον ταύτης »εἰκόνα ἐποίησεν, ἵνα ὡς θεὸς ὑπὸ πάντων προσκυνηθῇ. ταύτην μὲν οὖν μεγέθει κατασκευάσας (ἔστησεν" (ἐν πεδίῳ Δεειρᾷ ἔν χώρᾳ Βαβυλῶνος". καὶ πέμψας μετεκαλέσατο τοὺς ὑπάτους καὶ τοὺς στρατηγοὺς καὶ τοὺς τοπάρχας" ,καὶ πάντας" «τοὺς ἐπ᾿ ἐξου(σιῶν" ἐλθιεῖν «εἰς τὰ ἐγκαίίνια τῆς εἰκ) όν(οὺς", «ἦς ἔσίτησεὺν (Ναβουχοδονόσορ) ὁ βασι(λεύς). "(εἶτα πάντων ἀννθρώπον (εἰς τὸ αὐτὸ συνω)χθίέντ᾽ ὧν καὶ τῶν ὀργ(άνων) ἐπὶ τὸ αὐτὸ .. ,πίπτοντες" .λαοὶ φυλ(αὶ γλῶσσαι προσεκύνουν τῇ εἰκόνι", τινὲς μὲν αὐτῶν τὸν βασιλέα φοβούμενοι, οἱ δὲ πάντες εἰδωλολάτραι γινόμενοι, ὑπήκουον τῷ ῥήματι τῷ ὑπὸ τοῦ βασιλέως προστεταγμένῳ. ### English translation (Claude) When, then, a long time had passed and the eighteenth year had come, the king, remembering his dream, 'made an image of gold', whose height was 'sixty cubits' and its breadth six cubits. For since the blessed Daniel, in interpreting the dream, had answered the king, saying, 'You are the golden head' of the image, King Nebuchadnezzar, puffed up by this word and lifted up in heart, made an image as a counterpart to it, so that he might be worshipped by all as a god. Having made it of great size, 'he set it up in the plain of Deira in the province of Babylon'. And sending, he summoned the consuls, the generals and the toparchs, 'and all' 'those in authority', to come 'to the dedication of the image' 'which King (Nebuchadnezzar) had set up'. (Then, when all men had been gathered together) and the instruments in one place …, 'the peoples, tribes and tongues fell down and worshipped the image'; some of them fearing the king, but all becoming idolaters, they obeyed the word commanded by the king. ### Scripture references - Dan 3:1: quotation, high confidence - Dan 2:38: quotation, high confidence - Dan 3:2: quotation, high confidence - Dan 3:7: quotation, high confidence ### Translation notes - Quotations: Dan 3:1–7, 2:38. A word or two is lost in the OCR after 'in one place' ('…'). The bracketed words are Bonwetsch's restorations. ### Citation (SBL) Hippolytus, Comm. Dan. 2.15 (Bonwetsch GCS 1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/1-25/#p-2-15). ## Commentary on Daniel 2.16 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-16 - Source: Bonwetsch GCS 1:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lemma of Daniel 3:8–15: the Chaldeans accuse the three youths, and the king threatens them with the furnace. ### Greek text „Töre“ δὲ προσῆλθον τινὲς τῶν Χαλδαίων «καὶ διέβαλλον τοὺς ἰουδαίους τῷ βασιλεῖ" „oO βασιλεῦ ἔθηκας δόγμα, πάντα ἂνΑΔ A ’ - - »-»" \ θρώπον ὃς ἂν ἀχούσῃ τῆς φωνῆς τῆς σάλπιγγος, σύριγγός TE καὶ κιθάρας, σαμβύκης TE καὶ ψαλτηρίου καὶ συμφωνίας καὶ παντὸς γένους - \ \ \ ’, - ᾿ - - - μουσικῶν, καὶ μὴ πεσῶν προσκυνήσῃ τῇ εἴκονε τῇ χρυσῇ, ξμβληθῆναι αὐτὸν εἰς τὴ» κάμινον τοῦ πυρὸς τὴν καιομένην. εἰσὶ» δὲ ἄνδρες 2 " «Ὁ »" ἥρωες > or - ’ da Ιουδαῖοι, οὺς κατέστησας (Exl τὰ ἔργα τῆς χώρας Βαβυλῶνος, ᾿ X «>? 2 ς - Σεδράκ, Mıcaz καὶ “βδεναγώ, οἱ οὐχ ὑ)πήζχουσαν τῷ δόγματί σου, - ΜΝ Ἢ ’ < - ᾽ὔ - - u τοῖς θεοῖς 60V) οὐ {(λατρεύουσιν καὶ) τῇ εἰκόνε τῇ χρζυσῇ N ἔστησας) 2 - ’ , ς -“ > “ τ οὐ προσκυνοῦσιν. τότε ἀκούσας ὁ βασιλεὺς ἐν θυμῷ καὶ ὀργῇ εἶπεν > - > , . 2 \ » 2. = 4 A Αι Σ ἀχθῆναι AUTOVS, καὶ ἁποκχριθεὶς ἔφη" εἰ ἀληθῶς, ZMedgax, ΜΜισὰκ καὶ ᾿Αβδεναγώ, τοῖς θεοῖς μου οὐ λατρδύετε καὶ τῇ εἰκόνι τῇ χρυσῇ ἢ > » - 3 € νυν > , ἔστησα οὐ προσχυνεῖτε; νῦν οὐ» εἰ ἔχετε ἑτοίμως, (ἵνα) ὡς ἂν ἀκούσητε τῆς φωνῆς τῆς σάλπιγγος, σύριγγός TE καὶ κιθάρας, σαμβύκης TE καὶ ψαλτηρίου καὶ παντὸς γένους μουσικῶν, πεσόντες προσκυγήΖ- - - x ΄ 2 « = © σητε τῇ εἰκόνι τῇ χρυσῇ El δὲ μή, ἐν αὐτῇ τῇ MOC« ἐμβληθήσεσθε εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην, καὶ τίς ἐστιν θεὸς ὃς ἐξελεῖται ὑμᾶς ἐκ τῶν χειρῶν μου"; ### English translation (Claude) 'Then' some of the Chaldeans came forward 'and accused the Jews to the king: O king, you have made a decree that every man who hears the sound of the trumpet, the pipe and the lyre, the sambuca and the psaltery and the symphony and every kind of music, and does not fall down and worship the golden image, shall be cast into the furnace of burning fire. There are certain Jewish men whom you set over the affairs of the province of Babylon, Shadrach, Meshach and Abednego, who have not obeyed your decree; they do not serve your gods, and they do not worship the golden image which you set up. Then the king, hearing this, in wrath and anger ordered them to be brought, and answering he said: Is it true, Shadrach, Meshach and Abednego, that you do not serve my gods and do not worship the golden image which I set up? Now then, if you are ready, as soon as you hear the sound of the trumpet, the pipe and the lyre, the sambuca and the psaltery and every kind of music, fall down and worship the golden image. But if not, in that very hour you shall be cast into the furnace of burning fire; and who is the god who will deliver you out of my hands?' ### Scripture references - Dan 3:8: quotation, high confidence - Dan 3:12: quotation, high confidence - Dan 3:14: quotation, high confidence - Dan 3:15: quotation, high confidence ### Translation notes - Quotation: Dan 3:8–15 (Theodotion). The OCR is broken by many stray marks; the text of the quotation is clear. ### Citation (SBL) Hippolytus, Comm. Dan. 2.16 (Bonwetsch GCS 1:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-16). ## Commentary on Daniel 2.17 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-17 - Source: Bonwetsch GCS 1:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tyrant's threat set against Christ's word about whom to fear, and the youths' answer (Dan 3:16–18). ### Greek text δες ἀνθρώπου βασιλέως τυραννοῦντος ἀπειλὴν μὴ ἐγνο»κότος τὸν εἰπόντα" (.. „UN φοβεῖσθε ἀπὸ τῶν) ἀποκζ(τεννόντων TO - ἊΝ 2 », . σῶμα, τὴν (δὲ ψυχὴν μὴ δυναμένω)ν (ἀποκτεῖναι φο)βήθῴητε ὁδὲ U@22opv TOP) δυνάμενζον καὶ WU)AHP καὶ σῶμα (ἀπολέσαι ἐν γεέννῃ. Ξτούτους τοὺς λόγους μὴ καταπτήξαντες οἱ παῖδες ιἀπεκρίθησαν" "λέγοντες" οὐ χρείαν ἔχομεν ἡμεῖς περὶ τοῦ ῥήματος τούτου ἀποκχριOval σοι. ἔστιν γὰρ θεὸς (ἐν οὐρανοῖς), ᾧ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, δύσεται ἡμᾶς" καὶ ἐὰν μή, γνωστὸν ἔστω βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι τῇ χρυσῇ ἡ ἔστησας οὐ προσκυνοῦμεν." ### English translation (Claude) See the threat of a man, a king playing the tyrant, who did not know him who said: '(Do not fear those) who kill the body (but cannot kill the soul; but fear rather him) who can destroy both soul and body in Gehenna.' Not cowering at these words, the youths 'answered, saying: We have no need to answer you concerning this matter. For there is a God (in heaven) whom we serve, able to deliver us from the furnace of burning fire, and he will rescue us from your hands, O king. But if not, be it known to you, O king, that we do not serve your gods and do not worship the golden image which you set up.' ### Scripture references - Matt 10:28: quotation, high confidence - Dan 3:16: quotation, high confidence - Dan 3:17: quotation, high confidence - Dan 3:18: quotation, high confidence ### Translation notes - Quotations: Matt 10:28 (partly restored by Bonwetsch from the damaged manuscript); Dan 3:16–18 (Theodotion). ### Citation (SBL) Hippolytus, Comm. Dan. 2.17 (Bonwetsch GCS 1:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-17). ## Commentary on Daniel 2.18 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-18 - Source: Bonwetsch GCS 1:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three youths as an example to all believers, encouraged by Daniel's silent presence, faithful martyrs who put the king and his idols to shame. ### Greek text ἸΙδέ, τρεῖς παῖδες ὑπόδειγμα πᾶσιν ἀνθρώποις πιστοῖς γενάμενοι, οἵτινες οὐκ ὄχλον σατραπῶν ἐφοβήθησαν οὐδὲ τὰ τοῦ βασιλέως δηματα ἀκούσ C ἢ με}Ὸ» εἰδότες ἔπτηξαν, ἀλλὰ πάντον ἀνθρώπων καὶ ὁλου τοῦ κόσμου κατεφρόνησαν, τὸν φόβον τοῦ θεοῦ μόνον πρὸ ὀφθαλμῶν ἐσχηκότες. ἐτούτους Δανιήλ, μακρόθεν ἑστος καὶ σιωπῶν, θαρρεῖν [αὐτοὺς] ἐδίδασκεν, μειδιῶν (μὲν) πρὸς αὐτούς, καίρων δὲ καὶ αὐτὸς ἐπὶ τῇ τούὅτων μαρτυρίᾳ, ἐνορῶν τρεῖς παῖδας μέλλοντας κατὰ τοῦ διαβόλου στεφανοῖσθαι, μὴ τέχνῃ τούτους μουσικῇ ἀπατηθέντας, μηδὲ ἡδονὴ ὀργάνων δουλωθέντας, μηδὲ πλάνῃ Βαβυλωνίων ἀπαχθέντας, μηδὲ δόγματι βασιλέως ὑποταγέντας, μηδὲ σφυρηλάτῳ εἰκόνι χρυσῇ γόνατα κλίναντας. ὁ τρεῖς οὗτοι πιστοὶ μάρτυρες ἐν Βαβυλῶνι εὑρεθέντες, Una δι᾿ αὐτῶν ὁ θεὸς δοξασθῇ καὶ N αβουχοδονόσορ καταισχυνθῆ καὶ Βαβυλωνίων τὰ εἴδωλα μηδὲν ὄντα φανῇ. ### English translation (Claude) Behold, three youths who became an example to all faithful men: they did not fear the crowd of satraps, nor did they cower on hearing the king's words …, but they despised all men and the whole world, having only the fear of God before their eyes. Daniel, standing at a distance and silent, taught them to take courage, smiling at them and himself rejoicing at their witness, as he saw three youths about to be crowned against the devil: not deceived by the art of music, nor enslaved by the pleasure of instruments, nor led astray by the error of the Babylonians, nor subjected to the king's decree, nor bending the knee to a hammered golden image. These three were found faithful martyrs in Babylon, so that through them God might be glorified, Nebuchadnezzar put to shame, and the idols of the Babylonians shown to be nothing. ### Scripture references - Dan 3:18: allusion, high confidence ### Translation notes - A few letters are lost in the OCR after 'the king's words' ('…'). ### Citation (SBL) Hippolytus, Comm. Dan. 2.18 (Bonwetsch GCS 1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-18). ## Commentary on Daniel 2.19 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-19 - Source: Bonwetsch GCS 1:78 - Translation: Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown Summary: The youths encourage one another from Israel's history to endure; the Maccabean martyrs are adduced; only those who share the Spirit can despise death and follow Christ. ### English translation (Claude) [19] Someone dares to say (declare), and does not agree, saying that the word spoken by the prophets was not written about these men. For what need was there for the prophet to say, 'I will remember Rahab and Babylon', if he had not foreseen in the Spirit the mystery that was then being accomplished? For these youths, seeing then all men worshipping the image and doing the king's command, said in their mind: 'Not in vain was this written, brothers, but surely about us, so that it might be fulfilled now too. For see, it has now come to pass, and our whole race is captive and in slavery to the Babylonians. Nebuchadnezzar has risen against us like a great devil, and having made a golden image he commands us to serve idols. Let us endure faithfully until death, so that we may not put to shame our teacher Moses! Let us not allow our race to become a laughing-stock! Let us three overcome the whole power of Babylon! "The Lord will rescue" us from the hands of the king, as he rescued our father "from the hand of Pharaoh". Let us remember what happened long ago in the land of Egypt: how "the sea", struck with the rod, was divided; and "the Jordan" turned back; and the faithful "Rahab", who happened to be in the city of Jericho, was saved from death by the sword. Now too it can happen, and he can easily quench the flames of the furnace. If he threatens us with death by the sword, let us endure it! If he gives (us) to the wild beasts, let us not be afraid! … so that the rabble of the Babylonians may not overcome our faith.' And urging one another on like brave (enduring) athletes, the three young boys (youths) were led forward by the Spirit, contending with countless unbelieving men. [20] But someone says: 'You speak boldly about this.' Learn, man, what happened under Antiochus! When 'seven brothers had been seized together with their mother', they were tortured 'with scourges and whips', and 'one of them' answered and 'said: Why do you delay?' — ask (and) hear — 'for we are ready to die rather than transgress the laws of our fathers. Enraged' at this, 'the king ordered pans and cauldrons to be heated'; and when this had been done, the king 'ordered' that the one who had boldly been their 'spokesman' should have 'his tongue cut out, and that they should scalp him and cut off his hands and feet', and roast him 'alive' in the pan. 'And while the other brothers looked on', and 'as the vapour of the pan rose up, they encouraged one another', 'speaking' in their fathers' tongue: 'The Lord God looks on and in truth is comforted in us, as the song spoken by Moses also says: And he will be comforted in his servants.' [21] Do you see how the Spirit of the Father teaches the martyrs to be instructed, urging and comforting them, so that they despise this death and strive for what is better? For if anyone is without a share in the Holy Spirit, he struggles in fear; in anxiety he hides himself, dreads this death of short duration, trembles at the sword and does not endure the torment; and having this world before his eyes, he cares for the things 'of life', longs for his wife, loves his children and seeks this world's wealth. Such a one, having no heavenly power at all, will easily be lost. Every man who comes to the Word must therefore hear what the heavenly King and Ruler commands: 'Whoever does not take up his cross and follow me is not worthy of me', and 'whoever does not renounce all his possessions cannot be my disciple.' ### Scripture references - Ps 87:4 (86:4 LXX): quotation, high confidence - Dan 3:17: quotation, medium confidence - Exod 14:16: allusion, high confidence - Josh 3:16: allusion, high confidence - Josh 6:25: allusion, high confidence - Deut 32:36: quotation, high confidence - Luke 8:14: allusion, medium confidence - Matt 10:38: quotation, high confidence - Luke 14:33: quotation, high confidence ### Extrabiblical texts - 2 Macc 7:1-6 (2 Maccabees): quotation, high confidence ### Translation notes - Translated from N. Bonwetsch's German translation of the Old Slavonic. This staged unit holds Bonwetsch's chapters 19–21 (the numerals XX and XXI are visible in the OCR). The Greek of chapters 20 and 21 is staged separately (2.20, 2.21), so the units overlap. Lines of Bonwetsch's apparatus that leaked into the staged German are omitted, and a few words lost in the OCR are marked '…'. Quotations: Ps 87:4 (LXX 86:4); Dan 3:17; Exod 18:10; Exod 14:16–21; Josh 3:16; Josh 6:25; 2 Macc 7:1–6; Deut 32:36; Luke 8:14; Matt 10:38 (16:24); Luke 14:33. ### Citation (SBL) Hippolytus, Comm. Dan. 2.19 (Bonwetsch GCS 1:78; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-19). ## Commentary on Daniel 2.20 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-20 - Source: Bonwetsch GCS 1:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Maccabean martyrs under Antiochus as an earlier example of the same faithfulness. ### Greek text ἀλλ᾽ ἐρεῖ τις᾽ ταῦτα πιθανολογεῖς:. διδάχθητι, ἄνθρωπε, τὰ ἐπὶ ᾿Αντιόχου συμβάντα. θήνίκα (ἑπτὰ) ἀδελφοὶ (ἅμα τῇ μητρὶ" συλληφ(θέν)τε(ς) μάστιξιν καὶ (νευγρ(αῖς" ἐγτύπτοντο, „Eis (αὐτῶν" ἀπ)οκ(ρυ)θεὶς (ς(ἔφη" TIL μέλλεις (ἐρωτ)ᾶν ..., ἕτοιμοι {γὰρ ἀποθυνήσκειν ἐσμέν, (ἢ) παραβαίνειν τοὺς πατρῴους νίμους. ᾿ἔχθυμος δὲ" ἐπὶ τούτῳ γενόμενος ὃ βασιλεὺς ἐκέλευσεν τήγανα καὶ λέβητας ἐκπυροῦσθαι" παραχρῆμα", καὶ «τὸν γενόμενον αὐτῶν προήγορον ἐκέλευσεν γλωσσοτομεῖσθαι καὶ περισκυθίσαντας ἀκρωτηριάζειν, τῶν de λοιπῶν ἀδελφῶν" ,ἐνορώντων“" καὶ ,»τῆς ἀτμίδος τοῦ τηγάνου ἐφ᾽ ἱκανὸν διαδιδούσης παρεκάλουν ἀλλήλους" τῇ πατρούᾳ φωνῇ ..λέγοντες κύριος ὁ θεὸς ἐφορῷ καὶ ταῖς ἀληθείαις ἐφ᾽ ἡμῖν παρακαλεῖται καθάπερ (die) τῆς [δια] (κατὰ) πρόσωπον λελαλημένης ῳὠδῆς διεσάφησεν πάλαι Μωυσῆς λέγων" καὶ ἐπὶ τοῖς δούλοις αὐτοῦ παρακληθήσεται". ### English translation (Claude) But someone will say: 'You are talking plausibly.' Learn, man, what happened under Antiochus. When (seven) brothers, (together with their mother), were seized and beaten with whips and thongs, 'one (of them) answered and (said): What do you mean to ask …? For we are ready to die (rather than) transgress the laws of our fathers.' The king, becoming furious at this, ordered pans and cauldrons to be heated at once; and he ordered the one who had become their spokesman to have his tongue cut out and, after scalping him, to be mutilated; 'and while the rest of the brothers' 'looked on', and 'the vapour of the pan spread far, they encouraged one another' in their fathers' tongue, 'saying: The Lord God looks on and in truth has compassion on us, as Moses made plain long ago in the song spoken against the people's face, saying: And he will have compassion on his servants.' ### Scripture references - Deut 32:36: quotation, high confidence ### Extrabiblical texts - 2 Macc 7:1-6 (2 Maccabees): quotation, high confidence ### Translation notes - Quotations: 2 Macc 7:1–6; Deut 32:36. The Greek παρακαλεῖται means both 'is comforted' and 'has compassion'. A word is lost in the OCR after 'to ask' ('…'). The Slavonic of this chapter is also staged, within 2.19. ### Citation (SBL) Hippolytus, Comm. Dan. 2.20 (Bonwetsch GCS 1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-20). ## Commentary on Daniel 2.21 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-21 - Source: Bonwetsch GCS 1:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only those who share the Spirit can despise death; the youths, disciples of the Word, give their threefold answer and Daniel crowns them as athletes of faith. ### Greek text Ὁρᾷς πῶς τὸ πνεῦμα τοῦ πατρὸς μελετᾶν τοὺς μάρτυρας (διδάσκει .. παραμυθούμενον κατο) φρονεῖν μὲν) τοῦ (θ)ανζ(άτου τούτου, σπεύ)δειν δὲ ἐπζουράνια). 3ἐὰν γάρ τις (χωρὶς ἁγίου, πνεύματος ἢ, οὗτος (δειλιῶν ἀγωνιᾷ καὶ φοβούμενος κρύβεται καὶ τὸν προσκαιρον θάνατον εὐλαβεῖται καὶ μάχαιραν καταπτήσσει καὶ κόλασιν οὐχ ὑπομένει, τὸν κόσμον τοῦτον πρὸ ὀφθαλμῶν ἔχει, τὰ, τοῦ βίου" μεριμνᾷ, τὴν γυναῖχα προτιμᾷ καὶ ἴδια τέκνα ἀγαπᾷ καὶ πλοῦτον κτημάτων ἐπιζητεῖ: ὁ τοιοῦτος δύναμιν ἐπουράνιον μὴ κεκτημένος εὐχερῶς ἀπόλλυται. 3Ξδεῖ οὖν πάντα ἄνθρωπον τῷ λόγῳ προσιόντα ἀκούειν, τί πρζοστ)άσσει ὁ ἐπουράνιος βασιλεὺς καὶ δεσπότης" ,(ὃς ἂν μὴ ἄρῃ τὸν σταυρὸν αἰτοῦ καὶ ἀκολουθήσῃ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος" καὶ (ὃς μὴ ἀποτάξηται πᾶσιν τοῖς ὑπάρχουσιν αὐτῷ, οὐ δύναται εἶναι μου μαθητής". ΧΧΙΠΙ. Οὕτως οὖν καὶ (τότε) οἱ τρεῖς παῖδες ἐν Βα (βυλῶνιε μαθηταὶ τοῦ λόγου ὄντες (ἀπεχρίθησαν".. «τῷ βασιλεῖ ,,λέγοντες" «οὐ χρείαν ἔχομεν ἡμεῖς περὶ τοῦ ῥήματος τούτου ἀποχριθῆναί σοι". 3 Δανιὴλ δὲ ἀκούσας τῶν ῥηλμάτω» τούτων ἐπήνεσεν. Sol δὲ πάλιν" ,ἔστιν»" υθεός", «αἱ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, δύσεται ἡμᾶς“. 16 δὲ μακάριος Δανιήλ, ἅτε προφήτης ὑπάρχων καὶ προβλέπων τὸ μέλλον, ἐπένευσεν ὡς ἀληθῶς ἔσται τοῦτο τὸ ὑπ᾽ αὐτῶν λελαλημένον, καὶ (οἱ παῖδες) ἵνα ἐνδείξονται τῷ βασιλεῖ τὸ τῆς πίστεως ἀνυπέρβλητον προσέθηκαν λέγοντες" ,καὶ ἐὰν μή, γνωστὸν ἔστω σοι, βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι τῇ χρυσῇ N ἔστησας οὐ προσκυνοῦμεν". "ὧν πάλιν ἀκούσας ὃ μακάριος Δανιὴλ τὴν τρίτην φωνήν, θαυμάσας τούτους ὡς καλοὺς ἀθλητὰς τῇ πίοϊτει ἐστεφάνοσεν. ### English translation (Claude) [21] Do you see how the Spirit of the Father (teaches) the martyrs to practise …, (persuading and comforting them to despise) this death and to hasten toward the heavenly things? For if anyone is (without the Holy Spirit), he struggles in cowardice, hides in fear, dreads the passing death, cowers before the sword and does not endure punishment; he has this world before his eyes, cares for the things 'of life', puts his wife first, loves his own children, and seeks a wealth of possessions. Such a one, not possessing heavenly power, easily perishes. Every man, then, who comes to the Word must hear what the heavenly King and Master commands: '(Whoever) does not take up his cross and follow after me is not worthy of me', and '(whoever) does not renounce all that he has cannot be my disciple.' [22] So, then, (at that time) the three youths in Babylon, being disciples of the Word, 'answered' the king, 'saying': 'We have no need to answer you concerning this matter.' And Daniel, hearing these words, approved. And again they (said): 'There is a God whom we serve, able to deliver us from the furnace of burning fire, and he will rescue us from your hands, O king.' And the blessed Daniel, being a prophet and foreseeing the future, nodded assent that what they had said would truly come to pass; and (the youths), to show the king how unsurpassable their faith was, added: 'And if not, be it known to you, O king, that we do not serve your gods and do not worship the golden image which you set up.' Hearing again this third utterance, the blessed Daniel marvelled at them and crowned them as noble athletes in the faith. ### Scripture references - Luke 8:14: allusion, medium confidence - Matt 10:38: quotation, high confidence - Luke 14:33: quotation, high confidence - Dan 3:16: quotation, high confidence - Dan 3:17: quotation, high confidence - Dan 3:18: quotation, high confidence ### Translation notes - This staged unit holds the Greek of Bonwetsch's chapters 21 and 22 (the numeral of 22 is visible in the OCR); marked [21], [22]. The Slavonic of chapter 21 is also staged, within 2.19. The opening is damaged ('…'); the words in round brackets are Bonwetsch's restorations from the Slavonic. A long block of Bonwetsch's apparatus that leaked into the text is removed by a logged correction. Quotations: Luke 8:14; Matt 10:38 (16:24); Luke 14:33; Dan 3:16–18. ### Citation (SBL) Hippolytus, Comm. Dan. 2.21 (Bonwetsch GCS 1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-21). ## 2.23 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-23 - Source: Bonwetsch GCS 1:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The youths' three answers set against the king's three demands, spoken as with one mouth. ### Greek text Ἴδετε ἀσφάλειαν λόγων δι᾽ ἑνὸς στόματος λαλουμένων, ἵνα ἐν μηδενὶ δήματι πταίσωσι». 2τοῦ γὰρ βασιλέος ἀπειλησαμένου καὶ εἰπόντος διὰ τί, τοῖς θεοῖς μου οὐ λατρεύετε καὶ τῇ εἰκόνι τῇ χρυσῇ ἣν ἔστησα οὐ προσκυνεῖτε"; ,ἀπεκρίθησαν". «οὐ χρείαν ἔχομεν ἡμεῖς περὶ τοῦ δήματος τούτου ἀποκριθῆναί σοι", μηδὲ ἄξιον αὐτὸν περὶ τοιούτου ἀπολογίας ἡγούμενοι. θἔπειτα τοῦ βασιλέως εἰπόντος" .ἐμβληθήσεσθε εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην, καὶ τίς ἐστιν θεός, ὃς" δυνήσεται δύσασθαι ὑμᾶς ἐκ χειρῶν μου"; ἀντέπεσαν τῷ ῥήματι τῷ ὑπὸ τοῦ βασιλέως λελαλημένῳ καὶ εἶπαν" ἔστιν", .θεός", ὦ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, ῥύσεται ἡμᾶς". 'τοῦ δὲ βασιλέως πάλιν εἰπόντος" νῦν οὖν εἰ ἑτοίμως ἔχετε, ὡς ἂν ἀκούσητε τῆς φωνῆς τῆς σάλπιγγος, σύριγγός τε καὶ κιθάρας, σαμβύκης TE καὶ ψαλτηρίου καὶ παντὸς γένους μουσικῶν, πεσόντες προσκυνήσατε τῇ εἰκόνι τῇ χρυσῇ", οἱ δὲ πρὸς αὐτόν" «γνωστὸν ἔστω σοι, βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι τῇ χρυσῇ 1) ἔστησας οὐ προσκυνοῦμεν". ### English translation (Claude) See the steadfastness of words spoken with one mouth, so that they might not stumble in any word. For when the king threatened and said, 'Why do you not serve my gods and not worship the golden image which I set up?', 'they answered': 'We have no need to answer you concerning this matter', not considering him worthy of a defence on such a matter. Then, when the king said, 'You shall be cast into the furnace of burning fire; and who is the god who will be able to rescue you out of my hands?', they countered the word spoken by the king and said: 'There is a God whom we serve, able to deliver us from the furnace of burning fire, and he will rescue us from your hands, O king.' And when the king again said, 'Now then, if you are ready, as soon as you hear the sound of the trumpet, the pipe and the lyre, the sambuca and the psaltery and every kind of music, fall down and worship the golden image', they said to him: 'Be it known to you, O king, that we do not serve your gods and do not worship the golden image which you set up.' ### Scripture references - Dan 3:14: quotation, high confidence - Dan 3:15: quotation, high confidence - Dan 3:16: quotation, high confidence - Dan 3:17: quotation, high confidence - Dan 3:18: quotation, high confidence ### Translation notes - Quotations: Dan 3:14–18. The same chapter is staged a second time from the Slavonic (2.23), which adds nothing; it was not translated there. ### Citation (SBL) Hippolytus, Comm. Dan. 2.23 (Bonwetsch GCS 1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-23). ## Commentary on Daniel 2.24 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-24 - Source: Bonwetsch GCS 1:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The youths answered each of the king's three demands so firmly that no one could later claim they had recanted in the flames. ### Greek text Τρία γὰρ αὐτοῖς δι᾿ ἑνὸς λόγου προέθετο ὁ βασιλεὺς δήματα εἷς περὶ τῶν τριῶν βραβείων ἀγωνιζομένοις, ἵνα κἂν ἑνὶ δήματι παγιδεύσας τούτους πτερνίσῃ. 2οἱ δὲ πρὸς τὰ τρία γενναίως ἀπεκρίθησαν ἐν μηδενὶ ἡττηθῆναι βουλόμενοι. ὅτὸ μὲν γὰρ πρῶτον ἐξουθένησαν τὸ ῥῆμα τοῦ βασιλέως, ἐνδεικνύμενοι, ὅτε μηδὲ λόγου τινὸς ἄξιον εἴη τὸ εἴδολον τὸ ὑπ᾽ αὐτοῦ προσκυνούμενον. τὸ δὲ δεύτερον ἐδίδαξαν τὸν βασιλέα τίρα δεῖ φοβεῖσθαι καὶ προσκυνεῖν, λέγοντες" ἔστιν" εθεός", «ἡ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσιί(θαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης". ὅτὸ δὲ τρίτον τὴν) ἑαφ τῶν πίστιν {δειχνύναι ἡθέληγσαν καὶ εζ(παν" (γνωστὸν ἔδστω σοις, βασιλεῦ», ὅτι τοῖς (θ)εοῖς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι τῇ χρυσῇ N ἔστησας οὐ προσκυνοῦμεν“. θτοῦτο γάρ ἐστιν, ὁ ἠσφαλίσαντο διὰ TOT δητοῦ, μήποτε ἐμβληθέντων αὐτῶν ἐν τῇ καμίνῳ καὶ κατακαυθέντων καυχήσωνται οἱ Χαλδαῖοι καὶ πλαλήσωσιν τὸν βασιλέα λέγοντες" μὴ λυποῦ, βασιλεῦ, ἐνίκησας καὶ ἔλαβες βραβεῖον κατ᾽ αὐτῶν" ἔχραζον γὰρ ἐν τῷ πιρὶ καιόμενοι καὶ ἔλεγον" ἐρωτῶμεν, κύριε βασιλεῦ, ποιοῦμεν τὰ ὑπό σου κελευόμενα, προσκυνοῦμεν τὴν εἰκόνα. να οὖν καὶ μετὰ θάνατον πιστοὶ μάρτυρες κληθῶσιν, κατὰ πάντα τρόπον SAUTOUG ἡσφαλίσαντο, ὁπωσζοῦν τινὰ παρέχειν) ἀφορμὴν τῷ διαβόλῳ μὴ θέλοντες. “πᾶσαν γὰρ τὴν ἐξουσίαν καὶ τὴν (δόξαν ἀπέδωκαν τῷ θεῷ πιστείοντες, ὅτε, δυνατός" ἔστιν ,(ἐξελέσγθαι"" ἐὰν" δὲ „un“ βθούληταῖδ. ἡμεῖς μίἄλλον» ἡδέζως ἀπο)θνήσκομεν, CH ποιδοῦμεν τὰ ὑπό σου προσ(τε)ταγμένα. ### English translation (Claude) For the king put three demands to them in one speech, as to men contending for three prizes, so that by snaring them with even one word he might trip them up. But they answered all three nobly, wishing to be defeated in none. First they set the king's word at nought, showing that the idol he worshipped was not worth a single word. Second, they taught the king whom one must fear and worship, saying: 'There is a God whom we serve, able to deliver us from the furnace of burning fire.' Third, they wished to show their own faith, and said: 'Be it known to you, O king, that we do not serve your gods and do not worship the golden image which you set up.' For this is what they made secure by these words: that if they were cast into the furnace and burned up, the Chaldeans should not boast and deceive the king, saying: 'Do not grieve, O king; you have won and taken the prize against them; for as they burned in the fire they cried out and said, We beg you, lord king, we will do what you command, we will worship the image.' So that, then, even after death they might be called faithful martyrs, they made themselves secure in every way, not wishing to give the devil any pretext whatever. For in faith they ascribed all authority and glory to God, that he 'is able to deliver'; 'but if' he does 'not' will it, 'we will rather die gladly than do what you have commanded.' ### Scripture references - Dan 3:17: quotation, high confidence - Dan 3:18: quotation, high confidence ### Translation notes - Quotations: Dan 3:17–18. The last sentence is partly restored by Bonwetsch from the damaged manuscript. ### Citation (SBL) Hippolytus, Comm. Dan. 2.24 (Bonwetsch GCS 1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-24). ## Commentary on Daniel 2.25 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-25 - Source: Bonwetsch GCS 1:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 3:19–20: the king's sevenfold furnace showed him already defeated, and Daniel kept silent so that the rescue would be seen as God's power, not a human favour. ### Greek text „Töre Ναβουχοδονόσορ ἐπλήσθη θυμοῦ καὶ ἡ ὄψις τοῦ προσώπου (αὐ) τοῦ ἠλλοιώθη ἐπὶ Σεδράκ, Μισὰκ καὶ ᾿Ιβδεναγώ, καὶ εἶπεν" ἐκκαύσατε τὴν κάμινον. ἑπταπλασίως, ἕως οὗ εἰς τέλος ἐκκαῇ. καὶ ἄνδρας ἰσχυροὺς ἔν ἰσχύϊ εἶπεν, πεδήσαντας" αὐτοὺς »ἐμβαλεῖν εἰς τὴν κάμινον τοῦ πυρός". ... κατὰ „TO ῥῆμα τοῦ βασιλέως" ὑπερισχῦον. \ 5 νὰν . 2 - ἃ “- ἢ . c “μὲν οὐν γε, εἰ δεῖ τὰ ἀληθῆ λέγειν,. . + ἐκκαῦσαι" „EXTARÄAROLOS“* πάνς » ς." 3. ς ἿΣ ς τῶς ὡς ἤδη ὑπ αὐτῶν ἡττώμενος. 53ἐν μὲν γὰρ τοῖς ἐπιγείοις ὑπερἰσχυσεν ὁ βασιλεύς, ἐν δὲ τῇ πίστει τῇ πρὸς τὸν θεὸν ὑπερίσχυσαν οἱ τρεῖς παῖδες. --- 14212 ἐρεῖ τις οὐκ ἠδύνατο οὖν Δανιὴλ φίλος ὧν τοῦ βασιλέως παρακαλέσαι ὑπὲρ αὐτῶν καὶ ἐξαιτήσασθαι; ἠδύνατο" ἀλλ ἵϊζψαλ ... ἔργζῳ ..))... {διὰ TOV)TO (ἐσιώπα. el) γὰρ (τοῦτο) ἐγεγόνει, ἤμελλον (ἂ)ν λέγειν (οἷ Βαβυλώνιοι" εἰ μὴ -Ἰανιὴλ ὑπὲρ αὐτῶν τὸν βθασιλέα παρεκάλεσεν, ἐν πυρὶ ἂν οὗτοι σήμερον ἀπολώ” - 2 - 5 > ΄ - λεισαν, --- καὶ ἀνθρωπίνη χάρις μᾶλλον ἐνομίζετο εἶναι, οὐκέτι θεοῦ δύναμις. ΄ Ω ς \ vn 9 Ξ ” ### English translation (Claude) 'Then Nebuchadnezzar was filled with wrath, and the appearance of his face was changed against Shadrach, Meshach and Abednego, and he said: Heat the furnace sevenfold, until it burns to the utmost. And he told men mighty in strength to bind them and cast them into the furnace of fire.' … according to 'the word of the king', prevailing …. Indeed, if one must tell the truth, … he ordered it 'to be heated' 'sevenfold', … as one already defeated by them. For in earthly things the king prevailed, but in faith toward God the three youths prevailed. But someone will say: Could not Daniel, being the king's friend, have pleaded for them and begged them off? He could; but so that … in deed …, for this reason (he kept silent). For if (this) had happened, the Babylonians would have said: 'If Daniel had not pleaded with the king for them, these men would have perished in the fire today'; and it would have been thought rather a human favour, no longer the power of God. ### Scripture references - Dan 3:19: quotation, high confidence - Dan 3:20: quotation, high confidence ### Translation notes - Quotation: Dan 3:19–20 (Theodotion). The OCR of this chapter is badly damaged; lost words are marked '…' and the rest is translated by sense. A new chapter of Bonwetsch's probably begins at 'But someone will say' (its numeral is garbled in the OCR). A line repeated by the OCR is removed by a logged correction. ### Citation (SBL) Hippolytus, Comm. Dan. 2.25 (Bonwetsch GCS 1:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-25). ## Commentary on Daniel 2.26 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-26 - Source: Bonwetsch GCS 1:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why Daniel was not in the furnace: each of God's servants was kept for his own trial and time, so that both Nebuchadnezzar and Cyrus might come to know the true God. ### Greek text Τί δὲ ὅλως ὃ βασιλεὺς εἰδὼς τὸν Δανιὴλ Ἰουδαῖον ὄντα οὐ κατενύγη καὶ εἶπεν AUTO: σὺ ,διὰ τί οὐ προσκυνεῖς" τῇ εἰκόνι; πάντως ὧν δἴρηκεν τῷ βασιλεῖ" „OoTL οὐ σέβομαι ἔργα χειροποίητα, 2 Α \ - 2 ν A ἀλλὰ τὸν ζῶντα θεὸν τὸν ποιήσαντα τὸ» οὐρανὸν καὶ τὴν γῆν καὶ ἔχοντα πάσης σαρχὸς κυρείαν". Σώσπερ γὰρ ἀπεχρίθη τῷ Ktoom ἐπὶ “- 4 3 ΝΥ Ν 4 ὟΝ [4 “τοῦ Ρηλ᾽ συναρπαγεὶς εἶπεν .. ὅ.. τὸν Βὴλ πλὴν ἢ κατὰ γνώμην τῶν σατραπῶν" τὸ «ἕως ἡμερῶν τριάκοντα" ἐὰν αἰτήσηται -παρὰ πᾶν τὸς θεοῦ ἢ (ἀνθρώπου" «ἀλλ᾽ ἢ παρὰ" τοῦ (βασιλέωςν, «ἐμβληθήσεται εἰς \ ΟΗ - , (ἰ 4 3 3. > x > “- ’ \ Ὡ τον λάκκον τῶν λεζόντων). ἀλλ᾽ ἐπειδὴ ἐν τῇ καμίνῳ τοὺς τρεῖς παῖδας Eder δ(ογ)ξασθῆναι, ἐπὶ δὲ τοζῦ Βὴλ) βασιλεύοντος Κύρρου τὸν Δανιὴλ (μόνον) εἰς τὸν λάκκον τῶν λεόντων ἐμβληθῆναι, εἷς ἕχαστος αὐτῶν τῇ ἰδίᾳ. διατάξει καὶ τῷ ἰδίῳ καιρῷ ἐτηρεῖτο, ἵνα καὶ Δαβουχοδονόσορ ὁ βασιλεὺς τῶν Βαβυλωνίων ἰδὼν τοὺς τρεῖς παῖδας ὑπὸ τοῦ πυρὸς μηδὲν διαφθαρέντας τὸν θεὸν δοξάσῃ, καὶ Κύρρος ὁ Πέρσης ἰδὼν τὸν Δανιὴλ ὑπὸ τῶν λεόντων μὴ καταποθέντα τὸν θεὸν τοῦ οὐρανοῦ θεὸν ὄντα μόνον διδαχθῇ. οὕτως οὖν ὁ θεὸς κατὰ καιροὺς διὰ τῶν δούλων αὐτοῦ τῶν προφητῶν οἰκονομῶν πράγματα πείθει πάντας ἀνθρώπους „Ele“ τὴν ξαυτοῦ ,ἐπίγνωσιν ἐλθεῖν". ### English translation (Claude) Why, at all, did the king, knowing that Daniel was a Jew, not become incensed and say to him: 'Why do you not worship' the image? Surely because Daniel had told the king: 'I do not revere things made with hands, but the living God who made heaven and earth and has lordship over all flesh.' For so he answered Cyrus when he was seized in the matter of Bel, and said: '… Bel'; except that, by the counsel of the satraps, whoever 'within thirty days' should ask 'anything of any god or (man) except of' the (king) 'should be cast into the den of lions'. But since it was ordained that the three youths should be glorified in the furnace, and that in the time of Bel, when Cyrus reigned, Daniel (alone) should be cast into the den of lions, each of them was kept for his own appointment and his own time; so that Nebuchadnezzar king of the Babylonians, seeing the three youths in no way harmed by the fire, might glorify God, and Cyrus the Persian, seeing Daniel not swallowed up by the lions, might be taught that the God of heaven alone is God. Thus God, ordering affairs at their proper times through his servants the prophets, persuades all men 'to come to' the 'knowledge' of himself. ### Scripture references - Dan 6:7: quotation, medium confidence - 1 Tim 2:4: quotation, high confidence ### Extrabiblical texts - Bel 5 (Bel and the Dragon): quotation, high confidence - Bel 31 (Bel and the Dragon): allusion, medium confidence ### Translation notes - Quotations: Bel 5 (Daniel's answer to Cyrus); Dan 6:7, 12 (the thirty days, the den of lions); 1 Tim 2:4. The OCR is garbled where Hippolytus links Daniel's answer about Bel to the decree of Dan 6; translated by sense, with a gap marked '…'. Hippolytus places Daniel's den of lions under Cyrus, as Bel 31 does. A new chapter of Bonwetsch's probably begins at 'But since it was ordained' (its numeral is garbled). ### Citation (SBL) Hippolytus, Comm. Dan. 2.26 (Bonwetsch GCS 1:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-26). ## Commentary on Daniel 2.27 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-27 - Source: Bonwetsch GCS 1:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The king acted under the devil, who imitates God's works: the image's eighteen years, sixty cubits and six cubits are read as parodies of Christ, the patriarchs and the six days, and the many idols of the present age as the devil's devices. ### Greek text Τότε οὖν πεδηθέντες οἱ παῖδες σὺν" τοῖς ἐνδύμασιν καὶ «τοῖς σαραβέροις αὐτῶν" .ἐβλήθησαν εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην, ] ζὲ (ἐπεὶ ὑπερίσχυεν τὸν τοῦ βασιλέως (ῥῆμα). 3εἰπέ μοι, Ναβουχοδονόσορ, τίνι λόγῳ δεδεμένους (αὐτοὺς) κελεύεις ἐμβλὴηθῆγαι εἰς τὸ πῦρ; μήπως φύγωσιν; ἢ λελυμόμοι τὸ πῦρ τοῖς ποσὶν κατασβέσωσιν; ἀλλ᾽ οὐ σὺ εἶ ὁ ταῦτα ἐργαζόμενος, ἀλλ᾽ ἕτερος ἐν σοὶ ὃ ταῦτα ἐνεργῶν. θκαὶ διὰ τοῦτο ἡ γραφὴ λέγει" υτότε" τοῦ βασιλέως ἡ μορφὴ »Ἱλλοιώθη" ἄλλος γὰρ ἣν καὶ ἄλλος ἐγένετο. ἣν γὰρ ἄνθρωπος βασιλεὺς ἂν ἀρχῇ τὸν θεὸν φοβούμενος" ἔπειτα KAT αὐτοῦ ἐπαρθεὶς ηλλοιώθη τὰ τοῦ διαβόλου ἔργα μιμούμενος. ἱκαὶ διὰ τοῦτο ἡ γραφὴ προανεφώνησεν λέγουσα" „Ey ὁ θεὸς καὶ οὐκ ἠλλοίωμαι", ἵνα δειχθῇ, ὅτι ὁ θεὸς ἀτρεπτός ἐστιν καὶ ἀναλλοίωτος. TOT (δὲν βασι λέως ἡ μορφὴ ἠλλοιώθη, ἵνα εὐκόλως ἄνθρωπος ὧν γοηθῇ, καὶ ὁ ἐν αὐτῷ ἐνεργῶν πλάνος εὐχερῶς ἐπιγνωσθῇ, πάντοτε τὰ τοῦ θεοῦ ἔργα μιμούμενος καὶ ποικίλοις τρόποις τὸν ἄνθρωπον ἐξαπα (τᾶν βουλόμενος. "λέγει γὰρ «ἔτους ὀκτωκαιδεκάτου Ναβουχοδονόσορ ὁ βασιλεὺς ἐποίησεν εἰκόνα χρυσῆν», ἕψος αὐτῆς πήχεων ἑξηκονίταΣ, εἴρος αὐτῆς πήχείων ἕξ), καὶ ἔστησεν αὐτὴν ἐν πεδίῳ» Δεειρᾷ ἐν χώρᾳ Βαβυλῶνος". διὰ μὲν οὖν τῶν δεκαοκτὼ ἐτῶν τὸν Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ ἐμιμήσατο, ὃς παρὼν ἐν κόσμῳ τὴν εἰκόνα τὴν ἰδίαν ἄνθρωπον ἐκ νεκρῶν ἀνέστησεν καὶ ταύτην καθαρὰν καὶ ἄμωμον (ὡς ς χρυσὸς οὖσαν) τοῖς μαθηταῖς ἐπέδειξεν. Ἰδιὰ δὲ τοῦ ὕψους τῶν ἑξήκοντα πηχῶν τοὺς ἑξζήκοντα) πατριάρχας, δι᾿ ὧν τὸ κατὰ σάρκα ἡ εἰκὼν τοῦ θεοῦ ὃ λόγος ἀνετυπάθη καὶ ἀνεπλάσθη καὶ ὑπὲρ πάντας τοὺς πατριάρχας ἀνυψοθη. θδιὰ δὲ τοῦ πλάτους τῶν ἕξ πηχῶν τὴν ἑξαήμερον ἐμήνυσεν! ἐν γὰρ τῇ ἕκτῃ ἡμέρᾳ ὃ ἄνθρωπος ἐκ χοὸς πλασθεὶς γεγένηται. "χρυσὸν μὲν οὖν ἐκτυπῶσας Ναβουχοδονόσορ καὶ ἀντίμωμον εἰκόνα ποιησάμενος ἔστησεν (αὐτὴν ἐν πεδίῳν Δεζειργᾷ ἐν χώρᾳ Βαβυλῶνος, (ση)μαίζνων) τὸ μὲν πεδίον εἶναι τὸν κόσμον, Βαβυλῶνα δὲ τὴν μεγάλην πόλιν. Ἰθκαὶ τότε μὲν Ναβουχοδονόσορ μίαν ἐποίησεν εἰκόνα, νυνὶ δὲ ὁ πλάνος πλείονας ἐν κόσμῳ ἐφεξεῦρεν, ἵνα διὰ τῶν πολλῶν θεαμάτων τοὺς πάντας ἀνθρώπους διοδεύσῃ, αλλον ἀλλαχοῦ φερόμενον, τοὺς μὲν τὸν χρύσεον προσκυνοῦντας, ETEρους δὲ τὸν ἀργύρεον, ἄλλους δὲ τὸν χάλκεον, τινὰς δὲ τὸν δι᾽ ἐλέφαντος συγκείμενον, πολλοὺς τὸν ὀστράκινον καὶ λίθινον σέβοντας" οἱ δὲ πάντες καταλιπόντες τὸν ἐπουράνιον θεὸν τοῖς κενοῖς καὶ ἀψύχοις καὶ ματαίοις εἰδώλοις ὑπετάγησαν, εἰς ὕψος ἀναβλέπειν μὴ θέλοντες, μηδὲ τὸ κάλλος τοῦ οὐρανοῦ κατανοεῖν, ἵνα μὴ τὸν τούτου θεὸν ἐπιγνόντες σογθῆναι [μὴ] δυνηθσιν. "'ταῦτα τὰ τοῦ διαβόλου τεχν "ἀσματα, (ὦ) οὐ μόνον» πάλαι ἐν Βαβυλῶνι ἐ »νήργησεν, ἀλλὰ καὶ νῦν τὰ ὁμοια ποιεῖ καὶ χείρονα χατὰ τῶν δούλων τοῦ θεοῦ τολμᾶν ἐπιχειρεῖ, κάΩΣ πυρὸς ἑαυτῷ προετοιμάσας, ἵνα δι᾿ αὐτῆς ἐκφοβήσῃ τὸν ἂν»θρώπον, μὴ εἰδὼς τὴν παρὰ θεοῦ παρεσχευασμένην αὐτο αἰώνιον διὰ πυρὸς κόλασιν. ### English translation (Claude) Then the youths, bound in their garments and 'their trousers', 'were cast into the furnace of burning fire', since the king's word prevailed. Tell me, Nebuchadnezzar, for what reason do you order them to be cast bound into the fire? Lest they flee? Or lest, set free, they put out the fire with their feet? But it is not you who do these things; it is another in you who works them. And therefore Scripture says: 'Then' the king's form 'was changed'; for he was one thing and became another. He was a man, a king who at first feared God; then, lifting himself up against him, he was changed, imitating the works of the devil. And therefore Scripture proclaimed beforehand, saying: 'I am God, and I do not change', to show that God is unalterable and unchangeable. But the king's form was changed, so that he might easily be understood to be a man, and the deceiver working in him be readily recognized, who always imitates the works of God and wishes to deceive man in various ways. For it says: 'In the eighteenth year King Nebuchadnezzar made an image of gold, its height sixty cubits, its breadth six cubits, and set it up in the plain of Deira in the province of Babylon.' By the eighteen years he imitated Jesus the Son of God, who, being present in the world, raised his own image, man, from the dead, and showed it to the disciples pure and spotless (as being gold). By the height of sixty cubits he imitated the sixty patriarchs, through whom the Word, the image of God, was according to the flesh formed and fashioned, and was exalted above all the patriarchs. By the breadth of six cubits he indicated the six days; for on the sixth day man was formed from dust. Having moulded gold and made a counterfeit image, Nebuchadnezzar set (it) up (in the plain) of Deira in the province of Babylon, signifying that the plain is the world, and Babylon the great city. And then Nebuchadnezzar made one image, but now the deceiver has invented many in the world, so that through the many spectacles he may lead all men astray, carried off one this way and one that: some worshipping the image of gold, others that of silver, others that of bronze, some revering that made of ivory, many that of clay and stone. And all, forsaking the heavenly God, have subjected themselves to empty, lifeless and vain idols, unwilling to look up on high or to consider the beauty of heaven, lest by recognizing its God they should be able to be saved. These are the devil's devices, which he not only worked long ago in Babylon; now too he does the like and dares to attempt worse against the servants of God, having prepared for himself a furnace of fire to terrify man by it, not knowing the eternal punishment by fire prepared for him by God. ### Scripture references - Dan 3:21: quotation, high confidence - Dan 3:19: allusion, high confidence - Mal 3:6: quotation, high confidence - Dan 3:1: quotation, high confidence - Gen 1:26: allusion, medium confidence - Gen 2:7: allusion, medium confidence - Matt 25:41: allusion, medium confidence ### Translation notes - Quotations: Dan 3:21, 19 ('the form of his face was changed'); Mal 3:6; Dan 3:1; Matt 25:41. 'Eighteen' (ιη΄) is written with the first two letters of the name Jesus (ΙΗ), which is the basis of Hippolytus's comparison. 'Sixty patriarchs' may refer to the generations of Christ's genealogy; uncertain. 'Counterfeit' renders ἀντίμωμον, a rare word ('mock-spotless'); the sense is uncertain. ### Citation (SBL) Hippolytus, Comm. Dan. 2.27 (Bonwetsch GCS 1:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-27). ## Commentary on Daniel 2.28 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-28 - Source: Bonwetsch GCS 1:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The youths' garments, unharmed in the fire, prove against the heretics that the flesh, sanctified by a holy soul, will rise incorruptible. ### Greek text Τούτων τοίνυν γεγενημένον φησὶν" ἡ γραφή" «καὶ οἱ ἄνδρες οἱ τρεῖς οὗτοι Σεδοάκ, δισὰκ καὶ ᾿4βδεναγωὼ ἐπέπεσον εἰς μέσον τῆς καμίνου πεπεδημένοι καὶ περιεπάτουν ἐν μέσῳ τῆς φλογός, ὑμνοῦντες τὸν θεὸν καὶ εὐλογοῦντες τὸν κίριον΄. "τὰ μὲν οὖν δεσμὰ ἃ περιέθηκεν αὐτοῖς ὁ βασιλεύς, ταῦτα εὐθέως τὸ πῖο κατεδαπάνησεν, τῶν δὲ ἱματίων αὐτῶν καὶ τῶν σαραβάρων οὐχ ἥψατο, ἵνα καὶ ἐν τούτῳ τὸ μεγαλεῖον τοῦ θεοῦ ἔργον δειχθῇ. "ἐπειδὴ γὰρ τὰ ἱμάτια περὶ τὰ σώματα τῶν» παίδων ἣν περικείμενα, καὶ ταῦτα σὺν αὐτοῖς ἡγιάσθη καὶ ὑπὸ τοῦ πυρὸς οὐχ 8... .— ἐλεγέτωσαν (οὖν μοι αἱρεσιάρχαι (οἱ τὴν) ἑαυτῶν ἀνάστασιν ᾿ἀυνούμενοι; πῶς λέγουσιν σαρκὸς ἀνάστασιν μὴ εἶναι, ὁπότε φθαρτὰ ἱμάτια καὶ ὑποδήματα ἐκ νεκρῶν ζῴων γεγονότα ὑπὸ τοῖ πυρὸς OU διεφθάρη διὰ τὸ περὶ σῶμα ὦ ἅγιον περικεῖσθαι, πῶς οὐχὶ καὶ σὰρξ φθαρτὴ ὑπάρχουσα περὶ Ν ψυχὴν ἁγίαν περικειμένη καὶ αὐτὴ σὺν αὐτῇ ἁγιασθήσεται καὶ εἰς ἀφθαρσίαν μετατεθήσεται: δεῖ “γὰρ τὰ φύσει φθαρτὰ ὄντα φθορὰν οὐκ ἐδέξαντο, πῶς τὸ μὴ γενάμενον φύσει φθαρτὸν ἀλλὰ διὰ τῆς παρακοῆς γεκροθὲν πάλιν ζοοποιηθὲν δυνάμει θεοῦ (οὐκ ἀναστήσεται; θῶστε κατὰ πάντα τρόπον πείθει ἡμᾶς 7 γραφὴ πιστείειν ἐξ ὕλης Kundin θεῷ, ὃν τρόπον κἀκεῖνοι πιστεύσαντες ἐκ καμίνου πυρὸς ὁλόκληροι σὺν ἐσθῆτι καὶ σαραβάροις διεσώθησαν. Tel γὰρ (ἐκείνων τότε (τὸ πῦρ οὐ κατεχράτησεν (3), πῶς) τῶν ἁγίων καὶ ὁμοίως πιστευἕντων θεῷ τὸ αἰώνιον πῦρ κυριεῦσαι δύζνανται; ### English translation (Claude) When these things had happened, Scripture says: 'And these three men, Shadrach, Meshach and Abednego, fell bound into the midst of the furnace, and walked about in the midst of the flame, hymning God and blessing the Lord.' The bonds that the king had put on them the fire consumed at once, but it did not touch their garments and their trousers, so that in this too the mighty work of God might be shown. For since the garments lay about the bodies of the youths, these too were sanctified together with them and were not (consumed) by the fire. … Let the heresiarchs, (then), (who deny) their own resurrection tell me: how do they say there is no resurrection of the flesh? If perishable garments and shoes made from the skins of dead animals were not destroyed by the fire because they lay about a holy body, how shall not the flesh too, though perishable, lying about a holy soul, be itself sanctified with it and transferred to incorruption? For if things perishable by nature did not suffer corruption, how shall that which was not made perishable by nature, but was put to death through disobedience, (not) rise, made alive again by the power of God? So in every way Scripture persuades us to believe in God with our whole heart, just as those men, believing, came out of the furnace of fire whole, with their clothes and trousers. For if the fire did not then prevail (over those men), how can the eternal fire have mastery over the saints who believe in God in the same way? ### Scripture references - Dan 3:23: quotation, high confidence - Dan 3:27: allusion, high confidence - 1 Cor 15:53: echo, medium confidence ### Extrabiblical texts - Pr Azar 1 (Prayer of Azariah and Song of the Three Young Men): quotation, high confidence ### Translation notes - Quotations: Dan 3:21, 23–24 (Pr Azar 1). A line is lost in the OCR after 'by the fire' ('…'). 'With our whole heart' translates a garbled phrase by probable sense. The argument against 'heresiarchs' who deny the resurrection of the flesh is the author's, translated as written. ### Citation (SBL) Hippolytus, Comm. Dan. 2.28 (Bonwetsch GCS 1:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-28). ## Commentary on Daniel 2.29 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-29 - Source: Bonwetsch GCS 1:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three youths' prayer and hymn in the furnace: confession of sin, then a summons to all creation, in order, to bless the Lord, ending with themselves. ### Greek text Τότε μὲν οὖν «συστὰς ᾿Αζαρίας“ ἅμα τοῖς λοιποῖς δι᾽ ὕμνου καὶ εὐχῆς ἐξωμολογοῦντο τῷ θεῷ „ep μέσῳ" τῆς καμίνου. Ξκαὶ τότε μὲν πρῶτον τὰς ἁμαρτίας ἑαυτῶν καὶ τῶν πατέρων διηγόρευον, διδόντες δόξαν τῷ dem, ὡς ἀξίως καὶ δικαίως ταῦτα πάσχειν ἐν γῆ ἀλλοτρίς: αἰχμάλωτοι, παραδοθέντες «βασιλεῖ ἀνόμῳ «καὶ πονὴροτάτῳ (παρὰ πᾶσαν τὴν γῆν)", ἀνθ᾽ ὧν οὐκ ἐφύλαξαν οἱ πατέρες αὐτῶν τὸν νόμον κυρίου τοῦ θεοῦ αὐτῶν. θἔπειτα προσκαλούμενοι πᾶσαν τὴν κτίσιν «οὖς δι᾿ (ἑνὸς στόματος, ὕμνουν καὶ ἐδόξαζον καὶ ηὐλόγουν τὸν θεὸν“ λέγοντες" εὐλόγητος εἶ κύριε ὁ θεὸς τῶν ζ - N ς - πατέρων ἡμῶν καὶ αἰνετὸς καὶ ὑπερυψούμενος εἰς τοὺς αἰῶνας“.. Ἰάρξάμενοι οὺν ἀπὸ τοῦ ἁγίου καὶ ἐνδόξου καὶ μεγαλοπρεποῦς OVÖματος, ἦλθον ἐπ᾽ αὐτὰ τὰ ἔργα τοῦ κυρίου, πρῶτον τὰ ἐπουράνια ὀνομάζοντες, καὶ ἐδόξαζον λέγοντες" ὦ «εὐλογεῖτε πάντα τὰ ἔργα αὖτοῦ τὸν κύριον, ὑμγεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας". delta καθεξῆς ἅπαντα, τοὺς ἑπτὰ οὐρανοὺς καὶ τὰς ἐν αὐτοῖς ἐξουσίας καὶ δυνάμεις προσκαλούμενοι καὶ τὸ ὕδωρ τὸ «ὑπεράνω τοῦ οὐρανοῦ", ηλθον ἐπὶ τὸ στερέωμα καὶ τοὺς ἐν αὐτῷ φωστῆρας᾽ ὀνομάσαντες ἥλιον καὶ σελήνην καὶ ἄστρα ἔλεγον" ,εὐλογεῖτε" πάντα τὰ στοιχεῖα τὰ κινούμενα ἐν τῷ οὐρανῷ, οὐμνεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας". ἔπειτα μετῆλθον ἐπὶ τὰς τροπὰς τοῦ ἀέρος καὶ »ντὰ πνεύματα" ἅτινά ἐστιν ἐν μέσῳ τῆς κτίσεως ὑπάρχοντα ἀνέμους ÖUBoovs TE καὶ νιφετούς, ψῦχος καὶ καῦμα, φῶς καὶ σκότος, ἡμέρας τε καὶ νύχτας καὶ τὰ ὅμοια αὐτοῖς. εἶτα ἦλθον ἐπὶ τὸ ἕδρασμα τῆς γῆς. τήρξαντο μὲν τὸ πρῶτον ἀπ᾽ αὐτῆς τῆς δόξης τοῦ θεοῦ [(καὶ ἐδόξαζον" ἔπειίτα δὲ «τὰ ὑπερί(άνω τοῦ οὐρανοῦ", τὰ λεγόμενα ὑπερκόσμλια' εἶτα τὸ στερέωμα (σὺν) τοῖς φωστῆρσιν ὠνόμασαν" εἶτα (τὰν ἐ ἐν μέσῳ τῷ στερεώματι" “εἶτα πρὸς τὴν γῆν λέγοντες . εὐλογείτω ἡ γῆ τὸν κύριον, ὑμνείτω καὶ ὑπερυψούτω αὐτὸν εἰς τοὺς αἰῶνας". ἔπειτα „OON καὶ" βουνούς" εἶτα (πάντα τὰ φυόμενα ἐν τῇ γῇ“. ἔπειτα μετῆλθον ἐπὶ τὰ ὕδατα, ποταμούς τε καὶ πηγὰς καὶ θαλάσσας" εἶτα ,τὰ κινούμενα ἐν τοῖς ὕδασι" ,κήτη“ τε καὶ ἰχθύας" ἔπειτα , πετεινὰ (τοῦ οὐρανοῦ" κτήνη“ τὸ καὶ ,θηρία". ᾿θἔπειτα μετῆλθον ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπον κατὰ τάξιν τὸν ὕμνον ἀναφέροντες. 1ἔπειτα τὰ καταχθόνια ὠνόμασαν, πνεύματα" ταρταρούχων ἀγγέλων καὶ ψυχὰς δικαίουνν, ἵνα καὶ αὐτοὶ σὺν αὐτοῖς τὸν θεὸν ὑμνήσωσιν. 13καὶ μετὰ τὸ τελέσαι ἅπαντα ἑαυτοὺς ἐσχάτους ὡς ἐλαχίστους καὶ ταπεινοὺς ὠνόμασαν λέγοντες" «εὐλογεῖτε (Ἀνανία, ᾿Αζαρία, Μισαὴλ τὸν κύριον, ὑμνεῖτε) καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας" ὅτι ἐξείλετο ἡμᾶς ἐξ ἄδου καὶ ἐκ χειρὸς θανάτου ἔσωσεν ἡμᾶς, καὶ ἐρρύσατο ἡμᾶς ἐκ μέσου καιομένης φλογὸς καὶ ἐκ “μέσου πυρὸς ἐρρύσατο ἡ μᾶς" ἐξομολογεῖσθε τῷ κυρίῳ, ὅτι χρηστός, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ". ### English translation (Claude) Then 'Azariah, standing up' with the rest, confessed to God in hymn and prayer 'in the midst' of the furnace. And first they recounted their own sins and those of their fathers, giving glory to God, as suffering these things worthily and justly as captives in a foreign land, handed over 'to a lawless king, the most wicked (in all the earth)', because their fathers had not kept the law of the Lord their God. Then, calling on all creation, 'as from (one) mouth they hymned, glorified and blessed God', saying: 'Blessed are you, O Lord, God of our fathers, praised and highly exalted for ever.' Beginning, then, from the holy, glorious and majestic name, they came to the very works of the Lord, naming first the heavenly ones, and they glorified him, saying: 'Bless the Lord, all you works of his; hymn and highly exalt him for ever.' Then, in order, calling on all things, the seven heavens and the authorities and powers in them, and the water 'above the heaven', they came to the firmament and the lights in it; naming sun and moon and stars, they said: 'Bless' the Lord, all you elements that move in the heaven; hymn and highly exalt him for ever.' Then they passed on to the changes of the air and 'the winds' that are in the middle of creation, winds, showers and snows, cold and heat, light and darkness, days and nights, and the like. Then they came to the foundation of the earth. They began first from the glory of God itself and glorified it; then 'the things above the heaven', the so-called supercosmic things; then they named the firmament (with) the lights; then the things in the midst of the firmament; then turning to the earth they said: 'Let the earth bless the Lord, hymn and highly exalt him for ever'; then 'mountains and hills'; then 'all things that grow on the earth'. Then they passed on to the waters, rivers, springs and seas; then 'the things that move in the waters', 'sea monsters' and fish; then 'the birds (of heaven)', 'cattle' and 'wild beasts'. Then they passed on to the sons of men, offering up the hymn in order. Then they named the things under the earth, the 'spirits' of the angels who keep Tartarus and 'the souls of the righteous', so that they too might hymn God with them. And after completing everything they named themselves last, as least and lowly, saying: 'Bless the Lord, Hananiah, Azariah, Mishael; hymn and highly exalt him for ever; for he has delivered us from Hades and saved us from the hand of death, and rescued us from the midst of the burning flame, and from the midst of the fire he has rescued us. Give thanks to the Lord, for he is good, for his mercy is for ever.' ### Extrabiblical texts - Pr Azar 1-68 (Prayer of Azariah and Song of the Three Young Men): quotation, high confidence ### Translation notes - Quotations and summary of the Prayer of Azariah and the Song of the Three Young Men (LXX/Theodotion Dan 3:24–90; Pr Azar 1–68). 'The spirits of the angels who keep Tartarus' is Hippolytus's reading of 'spirits and souls of the righteous' (Pr Azar 64); the 'seven heavens' are his addition. Translated as written. ### Citation (SBL) Hippolytus, Comm. Dan. 2.29 (Bonwetsch GCS 1:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-29). ## Commentary on Daniel 2.30 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-30 - Source: Bonwetsch GCS 1:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fourth in the furnace was the Word who spoke through the youths; their hymn shows all creation to be God's servant, against heretics who invent aeons and emanations. ### Greek text Εἰπατέ μοι τρεῖς παῖδες --- μνήσθητέ μου, παρακαλῶ, ἵνα κἀγὼ σὺν ὑμῖν τὸν αὐτὸν κλῆρον τὸ» (τῆς) μαρτυρίας λάχω a τίς ην τέταρτος σὺν ὑμῖν ὁ ἐν μέσῳ φῆς καμίνου περιπατῶν καὶ ὡς ἐξ ἑνὸς στόματος μεθ' ὑμῶν τὸν θεὸν ὑμνῶν; διηγήσασθε ἡμῖν εἶδος αὐτοῦ καὶ κάλλος, ἵνα καὶ ἡμεῖς ἔνσαρκον αὐτὸν ἰδόντες ἐπιγνῶμεν. Ξτίς ὁ οὕτως εὐτάκτως [Ὁ] πᾶσαν κτίσιν διὰ στόματος ὑμῶν διηγησάμενος, ἵνα μηδὲν τῶν ὄντων καὶ γενομένο» παραλείπητε; θμίαν ὥραν ἐν καμίνῳ ποιήσαντες. τὴν τῆς κτίσεως δημιουργίαν ἐδιδ(άσκεσθε᾽ 0) γὰρ λόγος (ἦν σὺν ὑμῖν καὶ) δι᾿ ὑμῶν φθεγγόμενος, ὃ καὶ ἐπιστάμενος τὴν τῆς κτίσεως δημιουργίαν. θαυμαστὰ γάρ ἐστιν, ἀγαπητοί, τὰ ὑπὸ τῶν τριῶν παίδων ἐν τῇ καμίνῳ δι᾿ ὕμνων λελαλημένα" πῶς οὐδὲν παρέλειπον τῶν ἐκτισμένων, ἵνα μὴ ὡς ἐλεύθερόν τι ἢ οἰς αὐτεξούσιον νομισθῇ, ἀλλὰ πάντα συμπεριλαβόντες καὶ ὀνομάὄαντες, τά TE ἐπουράνια καὶ τὰ ἐπίγεια καὶ τὰ καταχθόνια, πάντα δοῦλα ἔδειξαν εἶναι τοῦ θεοῦ τοῦ τὰ πάντα διὰ τοῦ λόγου κτίσαντος, ἵνα μή τις καυχήσηται ος ἀγέννητόν τι ἢ ἄναρχον εἴη τῶν κτισμάτῶν. ὑπαυσάσθοων τοίνυν οἱ τῶν αἱρεσιαρχῶν δογματισταί, οἱ δυνάμεις καὶ αἰῶνας καὶ προβολὰς ὀνομάζοντες κενὰ τερατολογήματα ἐφευρίσκουσιν, ἵνα διὰ τῶν ξένων ῥημάτων εὐκόλως τοὺς ἀνθρώπους ἀπατήσαντες ἀποκτείνωσιν καὶ τὰ μὴ ὄντα ὡς ὄντα προσκυνεῖν (Avayκάζωσιν, ... ὥσγ)περ Ναβουχοδονόσορ ἀναπλάσσονίτες. ὑπάν)τα γὰρσυμπεριλαβοῖσα ἢ γραφή. εἴτε «ἀρχὰς" εἴτε. ἐξουσίας" εἴτε. δυνάμεις" εἴτε υθρόνους" εἴτε κυριότητας" εἴτε. πᾶν ὄνομα ογομαζόμενο»", ὑπέταξεν τὰ πάντα καὶ ἐδούλωσεν τῷ θεῷ oe κυρίῳ καὶ δεσπότῃ ἀνυμνεῖν καὶ εὐλογεῖν καὶ δοξάζειν τὸν πεποιηχότα. Ἰκαὶ διὰ τοῦτο ᾿Αναγίας. ᾿Αζαρίας τε καὶ Mıcan2ı μετὰ πάντα τὰ ὄντα ἐξειπεῖν ἐπήνεγκαν λέγοντες" εὐλογεῖτε πάντες οἱ σεβόμενοι κύριον τὸν θεὸν (τῶν edv), ὑμγεῖτε καὶ ἐξομολογεῖσθε, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ". ### English translation (Claude) Tell me, three youths (remember me, I pray, so that I too may obtain with you the same lot of martyrdom): who was the fourth with you, walking in the midst of the furnace and hymning God with you as from one mouth? Describe to us his form and beauty, so that we too, seeing him in the flesh, may recognize him. Who was it that so orderly recounted all creation through your mouth, so that you left out nothing of what is or has come to be? Spending one hour in the furnace, you were taught the making of creation; for the Word (was with you and) spoke through you, he who knows the making of creation. For wonderful, beloved, are the things spoken in hymns by the three youths in the furnace: how they left out none of the created things, lest anything be thought free or self-governing; but embracing and naming all things, things in heaven, on earth and under the earth, they showed all to be servants of God, who created all things through the Word, so that no one should boast that any created thing is unbegotten or without beginning. Let the dogmatists of the heresiarchs cease, then, who, naming powers and aeons and emanations, invent empty monstrous tales, so that by strange words they may easily deceive men and kill them, and compel them to worship things that are not as though they were, … fashioning them as Nebuchadnezzar did. For Scripture, embracing all things, whether 'principalities' or 'authorities' or 'powers' or 'thrones' or 'dominions' or 'every name that is named', has subjected all things and made them servants to God as Lord and Master, to hymn, bless and glorify the one who made them. And therefore Hananiah, Azariah and Mishael, after speaking of all that exists, added: 'Bless, all you who worship the Lord, the God (of gods); hymn and give thanks, for his mercy is for ever.' ### Scripture references - Dan 3:25: allusion, high confidence - Col 1:16: quotation, high confidence - Eph 1:21: quotation, high confidence ### Extrabiblical texts - Pr Azar 68 (Prayer of Azariah and Song of the Three Young Men): quotation, high confidence ### Translation notes - Quotations: Dan 3:25 (the fourth); Col 1:16; Eph 1:21; Pr Azar 68 (Dan 3:90). 'Unbegotten' renders ἀγέννητον (some manuscripts ἀγένητον, 'uncreated'). The 'powers, aeons and emanations' are Valentinian terms; the polemic is the author's, translated as written. A long block of Bonwetsch's apparatus that leaked into the text is removed by a logged correction; a word lost at the join is marked '…'. ### Citation (SBL) Hippolytus, Comm. Dan. 2.30 (Bonwetsch GCS 1:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-30). ## Commentary on Daniel 2.31 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-31 - Source: Bonwetsch GCS 1:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fire spared the youths but burned the Chaldeans outside, while the angel made the furnace like a dewy wind. ### Greek text Οἱ μὲν οὖν Βαβυλώνιοι ὁρῶντες τοὺς τρεῖς παῖδας ἐν τῇ καμίνῳ ὑμνοῦντας „OU διέλιπον" «καίοντες νάφθαν καὶ πίσσαν, στυπίον καὶ κληματίδα καὶ διεχεῖτο ἢ φλὸξ ἐπάνω τῆς καμίνου πήχεις τεσ]ίσαράκοντα ἐννέα"... Fe. 3. καὶ διώδευσεν" τὸ πῖρ, φησίν, «καὶ (ἐνεπύρισεν οὖς) εὗρεν πείρὶ τὴν κάμινον τῶν Χαλδαίων". θδρᾶτε πῶς αὐτὸ τὸ πῖρ φρόνιμον ὑπάρχει, ἐπιγινῶσκον καὶ κολάζον τοὺς αἰτίους; τῶν μὲν γὰρ δούλων τοῦ θεοῦ (οὐχ ἥψατο", τοὺς δὲ ἀπίστους καὶ ἀθέους τῶν Χαλδαίων κατε λόγισεν᾽ καὶ οἱ μὲν εἴσω ὄντες ἐν τῇ καμίνῳ ὑπὸ τοῦ ἀγγέλου ἐδροσίζοντο, οἱ δὲ δοκοῦντες ἔξω τῆς καμίνου ἀμέριμνοι ἑστάναι αὐτοὶ ὑπὸ τοῦ πυρὸς διεφθάρησαν. *xal ὡς ἡ γραφὴ λέγει: „O0 δὲ ἄγγελος τοῦ θεοῦ συγκατέβη ἅμα τοῖς περὶ τὸν ᾿Αζαρίαν εἰς τὴν κάμινον καὶ ἐξετίναξεν τὴν φλόγα τοῦ πυρὸς τῆς καμίνου καὶ ἐποίησεν τὸ μέσον τῆς καμίνου οἧς πνεῦμα δρόσου διασυρίζον, καὶ οὐχ ἥψατο αὐτῶν τὸ καθόλου τὸ πῖρ οὐδὲ ἐλύπησεν οὐδὲ παρηνώχλησεν αὐτούς". ### English translation (Claude) The Babylonians, then, seeing the three youths hymning in the furnace, 'did not cease' 'burning naphtha and pitch, tow and brushwood, and the flame streamed out above the furnace forty-nine cubits' … 'And it spread out', it says, 'and burned those of the Chaldeans whom it found around the furnace.' Do you see how the fire itself is discerning, recognizing and punishing the guilty? For it 'did not touch' the servants of God, but consumed the unbelieving and godless Chaldeans; and those who were inside the furnace were refreshed with dew by the angel, while those who thought they stood outside the furnace without care were themselves destroyed by the fire. And as Scripture says: 'But the angel of the Lord came down together with Azariah and his companions into the furnace, and drove the flame of the fire out of the furnace, and made the midst of the furnace like a whistling wind of dew; and the fire did not touch them at all, nor hurt nor trouble them.' ### Extrabiblical texts - Pr Azar 23-27 (Prayer of Azariah and Song of the Three Young Men): quotation, high confidence ### Translation notes - Quotations: Pr Azar 23–27 (LXX/Theodotion Dan 3:46–50). A few words are lost in the OCR after the first quotation ('…'). ### Citation (SBL) Hippolytus, Comm. Dan. 2.31 (Bonwetsch GCS 1:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-16/#p-2-31). ## Commentary on Daniel 2.32 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-32 - Source: Bonwetsch GCS 1:104 - Translation: Translated by Claude from N. Bonwetsch's German translation (1897) of the Old Church Slavonic; neither is shown Summary: The fourth in the furnace was the Word, the judge who drowned the Egyptians and burned Sodom, the 'Angel of great counsel', whom the fire fled and whom Nebuchadnezzar confessed as Son of God. ### English translation (Claude) [32] We must ask, then: who was this angel who appeared in the furnace, guarding the youths like his children under his wings, turning the fire into dew for those inside, but allotting their judgment to those outside, as it is written: 'With the measure you measure, it will be measured to you'? It was no other (do not deceive yourself) than the one who had also judged the Egyptians in the water. For since they had then thrown the young boys of the Jews into the river, so they too perished in the sea, justly drowned in the water, so that the same punishment might be repaid to those who do evil. He was the one who had received the power of the Father's judgment, who also rained fire and brimstone on Sodom and destroyed its people for their transgression and their evil fornication. Of him Ezekiel proclaims that he has taken fire in his hand and holds it, waiting for the Father's voice, so that when he commands he may cast it upon the world. Seeing him, the fire in the furnace was afraid; seeing this most brilliant light, it trembled. Of him Isaiah says: 'His name shall be called Angel of great counsel.' Scripture also makes him known as the one who is the angel of God; for he was the one who declares to us the mysteries of the Father. He came down into the furnace together with Azariah and his companions. Seeing this angel, the fire recognized its Lord, and in fear it fled out of the furnace; and for this reason it rose up 'forty-nine cubits'. For, driven out from within, it gushed outward; and 'the midst of the furnace became like a whistling wind of dew', having no smell of fire at all within. For 'the angel', standing in the furnace, 'drove out the flame' from within, and gushing up 'it poured out' around the furnace 'for forty-nine cubits'. [33] Then 'Nebuchadnezzar marvelled' at what had happened, 'and rose up quickly' and 'heard them giving praise', and 'said to his nobles: Did we not cast three men bound into the furnace? And they said: Truly, O king! And he answered and said: Behold, I see four men loosed and walking in the midst of the fire, and there is no harm on them, and the appearance of the fourth is like a son of God.' Tell me, Nebuchadnezzar: when did you see a Son of God, that you confess this one as Son of God? Who humbled your heart, that you should utter such a word? With what eyes could you see this light? And why was it shown to you alone and to not one of the nobles? Because it is written: 'The heart of kings is in the hand of God.' For this hand of God, which was the Word, showed it to his heart, so that, having recognized the Word, he might praise him in the furnace. And what we are about to say is not said in vain either. For since the sons of Israel, having seen the Son of God in the world, would not believe, Scripture showed beforehand that the nations would recognize him become flesh, whom long ago Nebuchadnezzar saw without flesh, recognized, and confessed (as) Son of God. ### Scripture references - Matt 23:37: allusion, medium confidence - Luke 6:38: quotation, high confidence - Exod 1:22: allusion, high confidence - Exod 14:28: allusion, high confidence - John 5:27: allusion, high confidence - Gen 19:24: allusion, high confidence - Ezek 10:2: allusion, high confidence - Isa 9:6 (9:5 LXX): quotation, high confidence - Dan 3:24: quotation, high confidence - Dan 3:25: quotation, high confidence - Prov 21:1: quotation, high confidence ### Extrabiblical texts - Pr Azar 24-27 (Prayer of Azariah and Song of the Three Young Men): quotation, high confidence ### Translation notes - Translated from N. Bonwetsch's German translation of the Old Slavonic. This staged unit holds chapters 32 and 33 (the numeral XXXIII is visible); the Greek of 33 is staged as 2.33, so the two overlap. Lines of Bonwetsch's apparatus that leaked into the staged German are omitted. Quotations and allusions: Matt 23:37; Luke 6:38 (Matt 7:2); Exod 1:22, 14:28; John 5:27; Gen 19:24; Ezek 10:2; Isa 9:6 (LXX 9:5, 'Angel of great counsel'); Pr Azar 24–27 (Dan 3:47–50 LXX); Dan 3:24–25; Prov 21:1. Hippolytus identifies the angel in the furnace with the pre-incarnate Word; translated as written. ### Citation (SBL) Hippolytus, Comm. Dan. 2.32 (Bonwetsch GCS 1:104; trans. Sophia Scriptura from the German of N. Bonwetsch, 1897, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-32). ## Commentary on Daniel 2.33 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-33 - Source: Bonwetsch GCS 1:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebuchadnezzar sees four men in the fire and confesses the fourth as Son of God, a sign that the nations would recognize the incarnate Word whom Israel rejected. ### Greek text Τότε ἰδὼν Ναβουχοδονόσορ" τὸ γενόμενον («ἐθαύμασεν καὶ ἐξανέστη ἐν σπουδῇ" καὶ »Ἴκουσεν ὑμνούντων αὐτῶν" σαὶ εἶπεν τοῖς “βεγιστᾶσιν αὐτοῦ: οὐχὶ τρεῖς ἄνδρας ἐβάλομεν εἰς τὸ μέσον τοῦ συρὸς πεπεδημένους" : οἱ δὲ εἶπαν" ,ἀληθῶς, βασιλεῦ". ὃ δὲ ἀποκριθεὶς ὃ ἔφη: „ode ἐγὼ ὁρῶ ἄν ὅρας τέσσαρας λελυμένους καὶ περιπατοῦντας ἐν μέσῳ τοῦ πυρὸς καὶ διαφθορὰ οὐκ ἔστιν ἐν αὐτοῖς καὶ ἡ ὁρασις τοῦ τετόρτου ὁμοία υἱῷ θεοῖῦ". 5 Εἰπέ μοι, Ναβουχοδονόσορ, πότε γὰρ εἶδες τὸν υἱὸν τοῦ θεοῦ, ἵνα υἱὸν θεοῦ τοῦτον ὁμολογήσῃς; τίς δὲ ὁ τὴν καρδίαν σου κατανύξας, ἵνα τοιοῦτον ῥῆμα ἀποφθέγξῃ; ποίϊοις δὲ ὀφθαλμοῖς ἐδυνήθης τοῦτο τὸ φῶς ἐνοπτρίσασθαι; 5διὰ τί δὲ σοὶ μόνῳ καὶ οὐδενὶ τῶν ἄλλων σατραπῶν ἐπεδείχθη; ἀλλ᾽ ἐπεὶ γεγραμμένον ἦν, καρδία βασιλέως ἐν χειρὶ θεοῦ". αὕτη ἡ τοῦ θεοῦ χείρ, ὅπερ ἦν ὁ λόγος, τὴν καρδίαν τούτου κατένυξεν, ἵνα ἐπιγνοὺς τοῦτον ἐν τῇ καμίνῳ, δοξάσῃ. ὅχκαὶ τοῦτο δὲ οὐκ ἀργὸν τὸ ὑφ᾽ ἡμῶν νενοημένον. ἐπειδὴ γὰρ ἤμελλον οἱ υἱοὶ Ἰσραλλ τὸν υἱὸν τοῦ θεοῦ ἰδόντες ἐν κόσμῳ μὴ πιστεύειν, προαπέδειξεν ἡ γραφὴ ὅτι μελλήσουσιν τὰ ἔθνη τοῦτον ἔνσαρκον ἐπιγινώσκειν, ὃν πάλαι ἄσαρκον ἰδὼν ἐπέγνο [τοῦτο»] ὃ Ναβουχοδονόσορ καὶ υἱὸν θεοῦ τοῦτον εἰναι ομολόγησεν. ### English translation (Claude) Then Nebuchadnezzar, seeing what had happened, 'marvelled and rose up in haste', and 'heard them hymning, and said to his nobles: Did we not cast three men bound into the midst of the fire? And they said: Truly, O king. And he answered and said: Behold, I see four men loosed and walking in the midst of the fire, and there is no harm in them, and the appearance of the fourth is like a son of God.' Tell me, Nebuchadnezzar: when did you see the Son of God, that you should confess this one as Son of God? Who pierced your heart, that you should utter such a word? With what eyes were you able to behold this light? And why was it shown to you alone, and to none of the other satraps? But since it was written, 'The heart of a king is in the hand of God', this hand of God, which was the Word, pierced his heart, so that recognizing him in the furnace he might glorify him. And this point that we have perceived is not idle either. For since the sons of Israel were going to see the Son of God in the world and not believe, Scripture showed beforehand that the nations would recognize him incarnate, whom long ago Nebuchadnezzar saw without flesh and recognized, and confessed to be Son of God. ### Scripture references - Dan 3:24: quotation, high confidence - Dan 3:25: quotation, high confidence - Prov 21:1: quotation, high confidence ### Translation notes - Quotations: Dan 3:24–25 (Theodotion; LXX 3:91–92); Prov 21:1. The Slavonic of this chapter is also staged, within 2.32. The contrast between Israel and the nations is the author's, translated as written. ### Citation (SBL) Hippolytus, Comm. Dan. 2.33 (Bonwetsch GCS 1:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-33). ## Commentary on Daniel 2.34 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-34 - Source: Bonwetsch GCS 1:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 3:26–27: the king calls the three by name but cannot name the fourth, for Jesus was not yet born of the virgin. ### Greek text „Töre προσῆλθεν Ναβουχοδονόσορ πρὸς τὴν θύραν τῆς καμίνου τῆς καιομένης καὶ εἶπεν. Σεδράκ, Μισὰκ καὶ ᾿Αβδεναγώ, οἱ δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου, ἐξέλθετε καὶ δεῦτε". 3ἐπειδὴ γὰρ αὐτὸς εἰς τὴν κόμι (νον εἰσελθεῖν οὐκ ἠδύνατο, ἐκέλευσεν (θ)ἐκείνους ἐξέρχεσθαι). θκαὶ τῶν μὲν τριῶν τὰ ὀνόματα ἐκάλεσεν, τοῦ δὲ τετάρτου οὐχ εὗρεν ἐξειπεῖν" οὐδέπω γὰρ ἢν ἐκ τῆς παρθένου γεγεννημένος ὁ Ἰησοῦς. 1 καὶ συνάγονται οἱ σατράπαι καὶ οἱ στρατηγοὶ καὶ τοπάρχαι καὶ δυνάσται τοῦ βασιλέως καὶ ἐθεώρουν τοὺς ἄνδρας, ὅτι οὐκ ἐκυρίευσεν τὸ πῦρ τοῦ σώματος αὐτῶν καὶ θρὶξ τῆς κεφαλῆς αὐτῶν οὐκ ἐφλογίσθη, καὶ τὰ σαράβαρα αὐτῶν οὐκ ἠλλοιοθη καὶ ὀσμὴ πυρὸς οὐκ ἦν ἐν αὐτοῖς". ### English translation (Claude) 'Then Nebuchadnezzar came to the door of the burning furnace and said: Shadrach, Meshach and Abednego, servants of the Most High God, come out and come here.' For since he himself could not enter the furnace, he ordered them to come out. And he called the names of the three, but could find no name to utter for the fourth; for Jesus had not yet been born of the virgin. 'And the satraps, the generals, the toparchs and the king's nobles gathered and saw the men, that the fire had no power over their bodies, and the hair of their head was not singed, and their trousers were not changed, and the smell of fire was not on them.' ### Scripture references - Dan 3:26: quotation, high confidence - Dan 3:27: quotation, high confidence ### Translation notes - Quotations: Dan 3:26–27 (Theodotion; LXX 3:93–94). ### Citation (SBL) Hippolytus, Comm. Dan. 2.34 (Bonwetsch GCS 1:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-34). ## Commentary on Daniel 2.35 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-35 - Source: Bonwetsch GCS 1:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why God rescued some martyrs and not others: he rescues or takes his servants as he wills, so that some may be examples of endurance, as with the Maccabean martyrs, Peter, Paul, Stephen, and Christ himself. ### Greek text A422’ ἴσως ἐρεῖ τις διὰ τί ουν τοὺς πάλαι μάρτυρας ἐρρύετο ὁ θεός, τοὺς δὲ νῦν οὐχ οὕτως; Ξεύρίσκομεν γὰρ τὸν μακάριον Δανιὴλ δὶς ἐν λάκκῳ λεόντων βληθέντα καὶ τοῦτον ὑπὸ τῶν θηρίων μὴ διαφθαρέντα, τοὺς δὲ τρεῖς παῖδας ἐν τῇ καμίνῳ καὶ TOTτους ὑπὸ τοῦ πυρὸς μὴ ἀδικηθέντας. θΞπρόσεχε!.. 3.. (τοὐτουὺὴς στεφανώσας προσελάμβανεν. ὑτοὺς μὲν γὰρ τρεῖς παῖδας ἐρρύσατο, ἵνα τὸ τοῦ Ναβουχοδονόσορ καύχημα μηδὲν ὃν φανῇ, ἐνδείξασθαι τοῦτο βουλόμενος, ὅτι «τὰ ἀδύνατα παρὰ ἀνθρώποις, δυνατὰ παρὰ Fe“. ἐπειδὴ γὰρ μεγαλοφρονῶν Ναβουχοδονόσορ εἶπεν" «καὶ τίς ἐστιν θεὸς ὃς δυνήσεται δύσασθαι (ὑμᾶς (ἐκ τῆς καμίνου TOT πυρός", ἔδειξεν αὐτῷ ὁ θεός, ὁτι. ιδενατός" ἐστιν» ὀύσασθαι τοὺς ἑαυτοῦ δούλους, ἡνίκα ἂν θέλῃ. "καὶ γὰρ ὁμοίως ἐπὶ τοῦ Δανιὴλ συνέβη. τοῦ γὰρ Δαρείου εἰπόντος" „O0 θεός, m σὺ λατρεύεις ἐνδελεχῶς, (el) ἠδυνήθη δύσασθαί σε ἐκ τοῦ στόματος τῶν λεόντων"; ἀπεκρίθη Δανιὴλ «καὶ εἶπεν" "ὦ θεὸς ἐξαπέστειλεν τὸν ἃ A αὐτοῦ καὶ ἐνέφραξε τὰ στόματα τῶν» λεόντων καὶ οὐκ ἐλυμήναντό με΄. Ἱπάντες γὰρ (οἱ σατράπαι ἐξήτουν" φορμήν, ἵνα ἀποκτείνωσιν τὸν Δανιὴλ τοῖς θηρίοις παραδόντες: ὁ δὲ θεὸς εἰδὼς τὴν ἐκείνων κακομηχανίαν καὶ τὴν τοῦ μακαρίου Δανιὴλ ἁπλότητα ἐρρύσατο αὐτὸν „EX στόματος τῶν λεόντων", ὥστε οὺς μὲν θέλει ῥύεται, οἷς δὲ θέλει παραλαμβάνει. θεὐρίσκομεν γὰρ καὶ τοὺς ἑπτὰ μάρτυρας ἐπὶ ᾿Αντιόχου δεινὰς κολάσεις ὑπομείναντας καὶ ἐκ τοῦ κόσμου παραληφθέντας. τί οὖν; οὐκ ἠδύνατο ὃ θεὸς πατάξαι τὸν βασιλέα Ἀντίοχον καὶ δύσασθαι τοὺς ἑπτὰ ἀδελφούς; ἠδύνατο" ἀλλ ἵνα ul ἕτερος οὗτος γένηται ὑπογραμμός. del γὰρ πάντας ἐρρύετο, τίς ἤμελλεν μαρτυρεῖν; εἰ δὲ πάντες ἐμαρτύρουν ἀποθνήσχοντες, ἐλέγετο ἂν ὑπό τινων ἀπίστων ... ἱ ΧΧΧΥ͂Ι. - φέάν TE) γὰρ ζῶμεν, τῷ κυρίῳ) ζῶμεν" (ἐάν τε ἁπο)θνήσκωμεν, τῷ κυρίῳ ἀποθνήσκομεν᾽ (ἐάν TE) ζῶμεν, ἐάν TE ἀποθνήσκωμεν, τοῦ κυρίου ἐσμέν“. 2έἐρρύσατο τὸν Ἰωνᾶν ἐκ κοιλίας τοῦ κήτους, ἐπεὶ ἠθέλησεν. θἐρρύσατο καὶ τὸν Πέτρον ἐκ χειρὸς Ἡρώδου ἐξαγαγὼν αὐτὸν ἐκ τῆς φυλακῆς, ἐπεὶ καὶ τοῖτον ἔτι [καὶ] ζῆν ἠθέλησεν᾽ παρέλαβεν κατὰ χρόνον ὑπὲρ τοῦ ὀνόματος σταυρωθέντα. ὕτε αὐτὸς ἠθέλησεν. Παῦλον ἐρρύσατο ἐκ κινδύνων πολλῶν ἐπεὶ ἠθέλησεν᾽ παρέλαβεν αὐτὸν ἀποκεφαλισθέντα μετὰ χρόνον, καὶ τοῦτον ὅτε ἠθέλησεν. "Στέφανον εἴασεν λιθασθῆναι ὑπὸ Ἰουδαίων. ἀλλὰ ὑπομείναντα τοῦτον ἐστεφάνωσεν. ὑπῶς σὺ σήμερον ἤμελλες μαφτωφεῖν; εἰ μὴ ἐκεῖνοι πρῶτοι μαρτυρήσαντες ἐμακαρίσθησαν; Ἰἔχεις οὖν ἐν τῇ παλαιᾷ] διαθήκῃ «πολλοὺς ι 7 μαρτυρήζσαντας, πολλοὺς) δὲ (καὶ ῥιυσθέντας, ἵνα εἷς) καὶ ὁ αὐτὸς θεὸς (πάλαι καὶ) νῦν ὧν ἐπίδει. (χνύητ)αι, ἐξουσίαν ἔχων ἐκ τῶν δούλων αὐτοῦ ποιεῖν (ὕγπερ ἂν θέλῃ. θἔλθωμεν δὲ καὶ ἐπ᾽ αὐτὸν τὸν βασιλέα τῆς δόξης καὶ εἴποῶμὲεν περὶ τοῦ υἱοῦ τοῦ θεοῦ. οὐκ ἠδύνατο ὁ θεὸς ῥύσασθαι τὸν Χριστὸν αὐτοῖ, ἵνα μὴ παραδοθῇ τοῖς Ἰουδαίοις; (ναί, ἠδύνατο)" ἀλλ εἴασεν αὐτὸν παθεῖν, ἵνα ἡμεῖς διὰ τοῖ θανάτου τοῦ σταυροῦ αὐτοῦ ζήσωμεν" καὶ διὰ τοῦτο εἰδὼς ὁ υἱὸς τὴν βουλὴν τοῦ πατρὸς ἔλεγεν" „zATEO“ „UN τὸ ἐμὸν θέλημα, ἀλλὰ τὸ σὸν γενέσθω". ### English translation (Claude) [35] But perhaps someone will say: Why, then, did God rescue the martyrs of old, but not those of today? For we find the blessed Daniel cast twice into a den of lions and not destroyed by the beasts, and the three youths in the furnace and not harmed by the fire. Pay attention! … (he took) these to himself, having crowned them. For he rescued the three youths so that Nebuchadnezzar's boasting might be shown to be nothing, wishing to show this, that 'what is impossible with men is possible with God'. For since Nebuchadnezzar said arrogantly, 'And who is the god who will be able to rescue (you from the furnace) of fire?', God showed him that he 'is able' to rescue his own servants when he wills. And it happened in the same way with Daniel. For when Darius said, 'The God whom you serve continually, (has he) been able to rescue you from the mouth of the lions?', Daniel answered and said: 'My God sent his angel and shut the mouths of the lions, and they did not harm me.' For all (the satraps) sought an occasion to kill Daniel by handing him over to the beasts; but God, knowing their wicked scheming and the simplicity of the blessed Daniel, rescued him 'from the mouth of the lions'. So those whom he wills he rescues, and those whom he wills he takes to himself. For we find also the seven martyrs under Antiochus enduring terrible punishments and taken from the world. What then? Could not God have struck King Antiochus and rescued the seven brothers? He could; but he did not, so that this might become an example for others. For if he always rescued everyone, who would bear witness? And if all who bore witness died, it would have been said by some unbelievers … [36] 'For (whether) we live, we live (to the Lord); (whether) we die, we die to the Lord; (whether) we live or whether we die, we are the Lord's.' He rescued Jonah from the belly of the sea monster, since he willed it. He rescued Peter too from the hand of Herod, bringing him out of prison, since he willed that he should still live; in time he took him, crucified for the name, when he himself willed. He rescued Paul from many dangers, since he willed it; after a time he took him, beheaded, and this too when he willed. He let Stephen be stoned by the Jews, but crowned him when he had endured. How would you be bearing witness today, if those men had not borne witness first and been counted blessed? You have, then, in the Old Testament many who bore witness, and many also who were rescued, so that one and the same God, (of old and) now, may be shown, who has power to do with his servants whatever he wills. Let us come also to the King of glory himself and speak of the Son of God. Could not God have rescued his Christ, so that he should not be handed over to the Jews? (Yes, he could); but he let him suffer, so that we might live through the death of his cross. And for this reason the Son, knowing the Father's counsel, said: 'Father,' 'not my will, but yours be done.' ### Scripture references - Luke 18:27: quotation, high confidence - Dan 3:15: quotation, high confidence - Dan 6:20: quotation, high confidence - Dan 6:22: quotation, high confidence - Rom 14:8: quotation, high confidence - Jonah 2:10: allusion, high confidence - Acts 12:11: allusion, high confidence - 2 Cor 11:26: allusion, medium confidence - Acts 7:59: allusion, high confidence - Ps 24:7: echo, medium confidence - Luke 22:42: quotation, high confidence ### Extrabiblical texts - Bel 31 (Bel and the Dragon): allusion, medium confidence - 2 Macc 7 (2 Maccabees): allusion, high confidence ### Translation notes - This staged unit holds Bonwetsch's chapters 35 and 36 (the numeral XXXVI is visible). Daniel was cast to the lions twice: Dan 6 and Bel 31. Quotations: Luke 18:27; Dan 3:15; Dan 6:20–22; 2 Macc 7; Rom 14:8; Jonah 2:10; Acts 12:1–11; 2 Cor 11:23–26; Acts 7:58–60; Ps 24:7–10 ('King of glory'); Luke 22:42. Peter's crucifixion and Paul's beheading are traditions, not in Scripture. A few words are lost in the OCR after 'Pay attention!' and at the end of [35] ('…'). ### Citation (SBL) Hippolytus, Comm. Dan. 2.35 (Bonwetsch GCS 1:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-35). ## 2.37 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-37 - Source: Bonwetsch GCS 1:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Better to die a martyr than to be rescued and sin; the youths' faith wins glory from God and king and spreads the knowledge of God; Book 2 closes, and Book 3 opens with Nebuchadnezzar's proclamation (Dan 4:1–3). ### Greek text Τί δέ σοι συμφέρει; ὦ ἄνθρωπε, μαρτυρήσαντα ἐν δόξῃ ἐξελθεῖν ἐκ τοῦ κόσμου τούτου, ἢ δυσθέντα καὶ ἐνθάδε ἀπομείναντα ἁμαρτάνειν; "πολλοὺς γὰρ ἴσμεν ὁμολογήσαντας πρὸ βήματος καὶ δι᾽ ἀφορμῆς τινος --- θεοῦ πρόνοιαν ἀπολυθέντας καὶ τούτους χρόνον ἐπιβιώσαντας ᾿. - (αὐ)τοῖς μᾶλλ ον, εἰ ἐξεληλύθεσζαν) ἐκ τοῦ κόσμου τούτου καθαροί, ἔχοντες τὸν ἐπουράνιον στέφανον ἢ ἀπομείναντας ἐπισωρεύειν ἑαυτοῖς ἁμαρτίας, περὶ ὧν λόγον ἀποδοῦναι ἔχουσιν. Ἰ ὥστε εὐχέσθο ὃ ἕνεκεν τοῦ ὀνόματος προσφερόμενος 01m δήποτε τρόπῳ μαρτυρήσας ἐξελθεῖν. οὗτος γὰρ οὐκέτι οὐδὲ κρίνεται ἀλλὰ κρινεῖ, μέρος ἴδιον ἐν τῇ πρώτῃ ἀναστάσει ἔχων. ὅ ἑδραῖος οὖν γενοῦ, ὦ ἄνθοωπε, μήποτε τῇ πίστει βαμβαίνων, καὶ oT ἂν κληθῆῇς εἰς μαρτύριον προθύμως ἐπάκουσον, ἵνα ἡ πίστις σου φανῇ" τυχὸν δὲ ὁ θεὸς ἐπείραζέν σε ὡς τὸν ᾿Αβραάμ, ἡνίκα ἤτησεν τὸν Ἰσαώκ. ἐάν σε προσενεχθέντα θελήσῃ δύσασθαι, καὶ ἐν τούτῳ τὸν θεὸν δόξαζε. θμίμησαι καὶ σὺ τοὺς τρεῖς παῖδας καὶ τὴν τούτων (πίστιν χατανόησον (9)" εἶπαν γὰρ τῷ βασιλεῖ: ,ιδυνατὸς" ὃ θεὸς ,ἐξελέσθαι ἡμᾶς", «ἐὰν" δὲ μὴ" βούληται, Lv) ἐξουσίᾳ (θεοῦν ἐσμέν. .. ἡδέζως, ἀποθνήσκομὲν ἢ ποιοῦμεν τὸ ὑπό σου προστεταγμένον. Ἰοὺς καὶ ἰδοὺν τότε ΛΔαβουχοδονόσορ καθαροὺς καὶ ἀμώμους ἐκ τῆς καμίνου ἐξελθόντας \ 2 , » \ x βοζς ᾿ > RG ἢ Ἢ καταπλαγεὶς ἐθαυμασεν᾽ οὔτε γὰρ „HOLE“ τουτῶν ἐφλογίσθη", οὔτε “τὰ σαράβαρα αὐτῶν" ,ἠλλοιώθη", ἀλλ᾽ οὐδὲ (ὀσμὴ πυρὸς" ,ἦν ἐν αὐτοῖς". ΧΧΧΎΗΗ. Οὕτως οὖν ἀποκριθεὶς Λαβουχοδονόσορ ἔφη" .εὐλογητὸς ὃ θεὸς τοῦ Σεδρέα, ΜΙισὰκ καὶ ᾿Αβδεναγο, ὃς ἀπέστειλεν τὸν ἄγγελον αὐτοῦ καὶ ἐρρύσατο τοὺς παῖδας αὐτοῦ ὅτι ἐπεποίθεισαν ἐπ᾿ αὐτῷ, καὶ τὸ ῥῆμα τοῦ βασιλέως ἡἠλλοίωσαν καὶ παρέδωκαν τὰ σώματα αὐτῶν, ὅπως μὴ λατρεύσωσιν παντὶ θεῷ, ἀλλ᾽ ἢ τῷ θεῷ αὐτῶν. χκἀγοὺ ἐκτίθεμαι δόγμα" πᾶς λαὸς φυλὴ γλῶσσα ἐὰν εἴπῃ (βλασφημίαν κατὰ τοῦ θεοῦ Σεδρώκ, Μισὰκ καὶ ᾿Αβδεναγὼ εἰς ἀπώλειαν ἔσονται καὶ οἱ οἶγχοι αὐτῶν εἰς διαρπαγήν" ὅτι οὐκ ἔστιν θεὸς ἕτερος, ὅστις δυνήσεται ῥδύσασθαι οὕτως". καὶ «κατεύθυνεν τὸν Σεδρέκ, ΔΙισὰκ καὶ ᾿Ιβδεναγὼ ἐν τῇ χώρᾳ Βαβυλῶνος καὶ ηὔξησεν αὐτοὺς καὶ ἠξίωσεν ἡγεῖσθαι πάντων τῶν Ἰουδαίων τῶν ὁντῶν ἐν » ’ 2 -,. © -. 3 - , , ᾿ τῇ βασιλείᾳ αὐτοῦ". — Ξδεῖ οὺν ἐνορᾶν, ἀγαπητοί, πόσην χάριν παρ᾿ ς \ \ \ ᾿ 3 Ω Α 2 \ \ \ 2 ’ ἔχει ἢ πρὸς (τὸν) θεὸν πίστις. δώσπερ γὰρ αὐτὸν τὸν θεὸν ἐδόξασαν, ξαυτοὺς τῷ θανάτῳ παραδόντες, οὕτως πάλιν καὶ αὐτοὶ οὐ ’, ς \ - > \ ΑΝ ς \ - , 2 , \ M μόνον ὑπὸ θεοῦ, ἀλλὰ καὶ ὕπο τοῦ βασιλέως ἐδοξάσθησαν καὶ TA ἀλλόφυλα καὶ βάρβαρα ἔθνη τὸν θεὸν σέβειν ἐδίδαξαν. καὶ γάρ ἐστιν ἀληθῶς καταλαβέσθαι ἕως νῦν τοῦτο γινόμενον. ἡνίχα γὰρ ἂν τις - € ’ - - ς - τῶν ἁγίων ἐπὶ μαρτύριον κληθῇ καὶ μεγαλεῖά τινα ὑπὸ θεοῦ εἰς αὐτὸν γενηθῇ, εὐθέως (πάντες ἰδόντες θαυμάγζουσιν .. πολλοὶ {δὲ δι αὐτῶν πιστεύσαντες (ὡσαύτως καὶ αὐτοὶ μάρζτυρες) θεοῦ γίγονται. 50 πιστεύσαντες καὶ ἡμεῖς ἀξίους ξαυτοὺς θεῷ παραστήσωμεν - \ - ᾿ X - > ᾿ σωφρονοῦντι σώματι καὶ ψυχῇ καὶ πνεύματι, ἵνα τὸν τῆς ἀφθαρσίας ς - 4 ω» - στέφανον καὶ ἡμεῖς λαβόντες ἅμα τοῖς μακαρίοις μάρτυσιν σὺν αὐτοῖς \ ς ᾿ 2 > ς ν “2. τὸν θεὸν ὑμγνήσωμεν. αὐτῷ γὰρ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἶἷὥώνων. ἀμήν. ΛΟΓΟΣ Γ΄. Περὶ Ναβουχοδονόσορ καὶ (περὶ) τοῦ Δανιήλ, ὅτε ἐβλήθη εἰς τοὺς λέοντας. I. Λαβουχοδονόσορ (ὁ) βασιλεὺς πᾶσιν τοῖς λαοῖς φυλαῖς γλώσσαις τοῖς οἰκοῦσιν ἐν πάσῃ τῇ γῆ" εἰρήνη ὑμῖν πληθυνθείη. τὰ σημεῖα καὶ τὰ τέρατα, ἃ ἐποίησεν μετ᾽ ἐμοῦ ὁ θεός, ἤρεσεν ἐναντίον HOT ἀπαγγεῖλαι ὑμῖν οἷς μεγάλα καὶ ἰσχυρά" ἡ βασιλεία αὐτοῦ βασιλεία αἰώνιος καὶ ἡ ἐξουσία (αὐτοῦ εἰς γενεὰν καὶ γενεάν. ἐγὼ Ναβουχο- ### English translation (Claude) [37] What is better for you, man: to bear witness and depart from this world in glory, or to be rescued and remain here and sin? For we know many who confessed before the tribunal and, on some pretext, … by God's providence, were released, and lived on for a time …: (it would have been better for them) if they had departed from this world pure, having the heavenly crown, than to remain and heap up sins on themselves, for which they must give account. So let the one who is brought forward for the name pray to depart having borne witness in whatever way it may be. For such a one is no longer judged, but will judge, having his own part in the first resurrection. Be steadfast, then, man, never wavering in faith; and whenever you are called to bear witness, obey readily, so that your faith may be made manifest. Perhaps God is testing you, as he did Abraham when he asked for Isaac. If, when you have been brought forward, he wills to rescue you, glorify God in this too. Imitate the three youths yourself, and consider their faith; for they said to the king: 'God is able to deliver us; but if' he does 'not' will it, we are in God's power; we will gladly die rather than do what you have commanded. When Nebuchadnezzar then saw them come out of the furnace clean and unblemished, he was astounded and marvelled; for neither was 'the hair' of their head 'singed', nor were 'their trousers' 'changed', nor was 'the smell of fire' 'on them'. [38] So Nebuchadnezzar answered and said: 'Blessed be the God of Shadrach, Meshach and Abednego, who sent his angel and rescued his servants, because they trusted in him; and they set aside the king's word and gave up their bodies, so as not to serve any god except their own God. And I issue a decree: any people, tribe or tongue that speaks blasphemy against the God of Shadrach, Meshach and Abednego shall be destroyed, and their houses made a plunder; for there is no other god who will be able to rescue in this way.' And 'he prospered Shadrach, Meshach and Abednego in the province of Babylon, and increased them, and counted them worthy to lead all the Jews who were in his kingdom.' We must consider, then, beloved, how great is the grace that faith toward God has. For just as they glorified God himself, giving themselves up to death, so in turn they were glorified not only by God but also by the king, and they taught the foreign and barbarian nations to worship God. And truly this can be seen happening until now. For whenever one of the saints is called to martyrdom and some mighty works are done by God toward him, at once (all who see it) marvel …, and many, believing through them, (likewise become witnesses) of God themselves. Let us too, then, believing, present ourselves worthy to God, with body, soul and spirit chaste, so that we too, receiving the crown of incorruption, may hymn God together with the blessed martyrs. For to him be glory for ever and ever. Amen. [Book 3. On Nebuchadnezzar, and (on) Daniel when he was cast to the lions.] [3.1] 'Nebuchadnezzar the king, to all peoples, tribes and tongues that dwell in all the earth: may your peace be multiplied. The signs and wonders that God has done with me, it has pleased me to declare to you, how great and mighty they are: his kingdom is an everlasting kingdom, and his authority from generation to generation. I, Nebuchad- …' ### Scripture references - 1 Cor 6:2: allusion, medium confidence - Rev 20:6: allusion, high confidence - Gen 22:2: allusion, high confidence - Dan 3:17: quotation, high confidence - Dan 3:27: quotation, high confidence - Dan 3:28: quotation, high confidence - Dan 3:29: quotation, high confidence - Dan 3:30: quotation, high confidence - 1 Thess 5:23: echo, medium confidence - Dan 4:1: quotation, high confidence - Dan 4:3: quotation, high confidence ### Translation notes - This staged unit holds the end of Book 2 (Bonwetsch's chapters 37–38; the numeral XXXVIII is visible, and [37] at the start is approximate) and the opening lemma of Book 3, chapter 1, which breaks off mid-word and continues in staged 3.1. The book title is translated in brackets. Lost words are marked '…'. Quotations and allusions: 1 Cor 6:2–3; Rev 20:6 (first resurrection); Gen 22:1–2; Dan 3:17–18, 27–30 (LXX 3:94–97); 1 Thess 5:23; Jas 1:12; Dan 4:1–3 (LXX 3:98–100; MT 3:31–33). Hippolytus's remarks on confessors released after trial reflect his own time; translated as written. ### Citation (SBL) Hippolytus, Comm. Dan. 2.37 (Bonwetsch GCS 1:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-2-37). ## 3 (continued) - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-2 - Source: Bonwetsch GCS 1:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebuchadnezzar proclaims God's deeds and tells of his second dream, which only Daniel, taught by the Spirit, could interpret; the king calls him a man of God, as the Egyptians named Moses. ### Greek text Τὰ μὲν οὖν (συμβάντ)α τότε ἐπὶ τῶν (τριῶν) παίδων θαυμάσια ἰδὼν Ναβουχοδονόσορ καὶ καταπλαγεὶς, πᾶσιν τοῖς ὑπ᾽ αὐτὸν οὖσι» λαοῖς φυλαῖς γλώσσαις προθεὶς διὰ δόγματος δημοσίως ἀνήγγειλεν, ὅπως καὶ αὐτοὶ ἀκούσαντες τὰ γενόμενα τὸν θεὸν φοβηθέντες δοξάσουσιν, καθὼς καὶ αὐτὸς αἰνῶν ἔλεγεν Γ᾿ βασιλεία αὐξοῦ βασιλεία αἰώνιος καὶ ἡ ἐξουσία αὐτοῦ εἰς γενεὰν καὶ γενεάν“. “ἔπειτα τὸ συμβὰν ἐπὶ τῷ δευτέρῳ αὐτοῦ ὁράματι διηγήσατο, ὡς οὐδεὶς τῶν μάγων γαζαρηνῶν Χαλδαίων ἠδυνήθη τὸ ῥῆμα ἀπαγγεῖλαι τῷ βασιλεῖ, ἕως ἐκλήθη “ανιὴλ ὁ καὶ τὸ πρῶτον αὐτῷ ὁραμα διηγησάμενος, ἵνα ἐν πᾶσιν ὁ θεὸς τοὺς ἰδίους αὐτοῦ δούλους τοὺς προφήτας δοξάσῃ παρὰ τὰ λοιπὰ βάρβαρα καὶ ἀλλόφυλα ἔθνη, ἃ ἐδόκουν ἐν τῇ ἑαυτῶν τῇ ἀνθρωπίνῃ σοφίᾳ ἐπαίρεσθαι ἐπίγειον μάθησιν ἠσκημένα. ε (γὰρ ἐκ τοῦ) θεοῦ ,χάρις (καὶ δωρξὰ “ ἄνωθεν (ἐκ τοῦ» οὐρανοῦ ἣν παρέχουσα (τὸν ἑαυτῆς πλοῦτον τοῖς ἀξίοις" ἧς μετεῖχον οἱ μακάριοι προφῆται ὑπὸ τοῦ ἁγίου πνεύματος ἀεὶ συνετιζόμενοι. ἐχαθ'᾽ ἃ καὶ ὁ ἀπόστολος πρὸς Κορινθίους γράφων φησίν" ,καγὼ ἢλθον πρὸς ὑμᾶς“ «οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις", νκαταγγέλλων ὑμῖν τὸ μυστήριον τοῦ Χριστοῦ", ,,ἀλλ᾽ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συγκρίνοντες". ὑοῦτως οὖν καὶ ἐν Βαβυλῶνι τῶν μὲν σοφῶν πάντων ἡ ἐπίγειος σοφία ἐμωράνθη, μὴ δυνηθέντων τὸ ἐνύπνιον τοῦ βασιλέως συγχρῖναι, «ἕως οὗ (ἦλθενν Δανιήλ", „os πνεῦμα (θεοῦν ἅγιον εἶχεν ἐν αὐτῷ", καθ' ὃ καὶ αὐτὸς ὃ βασιλεὺς ἐν πολλοῖς τοῦτον δοκιμάσας ἐμαρτύρησεν, καὶ τοῦτο γραπτῶς δημοσίᾳ. προέθηκεν, ἵνα μὴ μόνον ὑπ αὐτοῦ τοῦ βασιλέως ἔντιμος ὧν φανῇ, ἀλλὰ καὶ ὑπὸ πάντων τῶν ὑποτεταγμένων τῷ {βασιλεῖ ὡς θεοῦ) ἄνθρωπος καὶ μέγας προφήτης ὀνομασθῇ. δώσπερ καὶ οἱ Αἰγύπτιοι πάλ(αι) ἰδόντες τὰ διὰ Μωσέως θαυμάσια ἔργα ἐπὶ τῶν δέκα πληγῶν γεγενημένα φοβηθέντες Δεννουθθὶμ τοῦτον ονόμασαν, ὃ ἐστιν αἰγυπτιστὶ ἄνθρωπος TOT θεοῦ" τὸ γὰρ μεννοῦ καλεῖται ἄνθρωπος, θὶμ δὲ θεός" οὕτως καὶ Ναβουχοδονόσορ περὶ τοῦ Δανιὴλ ἐμαρτύρησεν, ὅτι ,πνεῦμα θεοῦ ἅγιον ἐν αὐτῷ ἔχει". ### English translation (Claude) When Nebuchadnezzar, then, saw the wonders that (befell) the (three) youths at that time, he was astounded, and by setting it out in a decree to all the peoples, tribes and tongues under him he announced it publicly, so that they too, hearing what had happened, might fear God and glorify him, as he himself also said in praise: 'His kingdom is an everlasting kingdom, and his authority from generation to generation.' Then he related what happened concerning his second vision: how none of the magi, soothsayers and Chaldeans could declare the matter to the king, until Daniel was called, who had also related his first vision to him; so that in all things God might glorify his own servants the prophets above the other barbarian and foreign nations, who thought to exalt themselves in their own human wisdom, being trained in earthly learning. (For) the 'grace (and gift)' that comes from God 'from above, (from) heaven', was granting (its riches to the worthy); the blessed prophets shared in it, always given understanding by the Holy Spirit. Accordingly the apostle too, writing to the Corinthians, says: 'And I came to you', 'not in words taught by human wisdom', 'proclaiming to you the mystery of Christ', 'but in words taught by the Spirit, interpreting spiritual things to spiritual people.' So also in Babylon the earthly wisdom of all the wise men was made foolish, since they could not interpret the king's dream, 'until Daniel came', 'who had the holy Spirit (of God) in him'; and the king himself, having tested him in many things, bore witness to this and set it out publicly in writing, so that he might appear honoured not only by the king himself, but might be named by all who were subject to the (king) a man (of God) and a great prophet. Just as the Egyptians long ago, seeing the wonderful works done through Moses in the ten plagues, in fear named him Mennoutthim, which in Egyptian means 'man of God' (for 'mennou' means man, and 'thim' God), so too Nebuchadnezzar testified of Daniel that he 'has the holy Spirit of God in him'. ### Scripture references - Dan 4:3 (3:100 LXX): quotation, high confidence - Dan 4:7 (4:4 LXX): allusion, high confidence - Dan 4:8 (4:5 LXX): quotation, high confidence - Jas 1:17: echo, medium confidence - 1 Cor 2:1: quotation, high confidence - 1 Cor 2:4: quotation, high confidence - 1 Cor 2:13: quotation, high confidence - Exod 7:1: allusion, low confidence ### Translation notes - The lemma of Book 3, chapter 1 (Dan 4:1–3) is at the end of staged 2.36; the rest of it is lost between the two units, and this unit probably begins Bonwetsch's chapter 2. Quotations: Dan 4:3, 6–9 (LXX 3:100, 4:3–6); Jas 1:17; 1 Cor 2:1, 4, 13; Exod 7–12. The Egyptian name for Moses and its etymology are Hippolytus's; the OCR spelling is uncertain. ### Citation (SBL) Hippolytus, Comm. Dan. 3.2 (Bonwetsch GCS 1:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-2). ## 3.3 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-3 - Source: Bonwetsch GCS 1:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lemma of Daniel 4:9–18: Nebuchadnezzar tells Daniel his dream of the great tree cut down at the watcher's command. ### Greek text οὗ κληθέντος τότε καὶ ἐνώπιον τοῦ βασιλέως σταθέντος ἀπεχρίθη πρὸς αὐτόν" ,ἐπὶ τῆς κοίτης μου ἐθεώρουν, καὶ ἰδοὺ δένδρον ἐν μέσῳ τῆς γῆς καὶ τὸ ὕψος αὐτοῦ πολύ. ἐμεγαλύνθη τὸ δένδρον καὶ ἴσχυσεν καὶ τὸ ὕψος αὐτοῖ ἔφθασεν ἕως τοῦ οὐρανοῦ καὶ τὸ κύτος αὐτοῦ εἰς τὰ πέρατα πάσης τῆς γῆς τὰ φίλλα αὐτοῦ ὡραῖα καὶ ὁ καρπὸς αὐτοῦ πολύς, καὶ τροφὴ πάντων ἐν αὐτῷ" ὑποκάτω αὐτοῦ κατ(εσχήνγουν (τὰ) θηρία τὰ ἄγρια, καὶ ἐν τοῖς κλάδοις αὐτοῦ (κατῴγκουν τὰ ὄρνεα (τοῦ οὐρανοῖ καὶ) ἐξ αὐτοῖ ἐτρέφετο (πᾶσα σάρξ. ἐθεώρουν ἐν ὁράδματι τῆς νυχτὸς ἐπὶ τῆς κοίτης MOV, καὶ ἰδοὺ εἴρ, καὶ ἅγιος κατέβη ἀπὸ TOT οὐρανοῦ καὶ ἐφώνησεν ἐν ἰσχύϊ καὶ εἶπεν" ἐκκόψατε τὸ δένδρον καὶ ἐκτίλατε τοὺς κλάδους αὐτοῦ καὶ ἐκτινάξατε τὰ φύλλα αὐτοῦ καὶ διασκορπίσατε τὸν καρπὸν αὐτοῦ" σαλευθήτω τὰ θηρία ὑποκάτωθεν αὐτοῦ καὶ τὰ ὄρνεα ἀπὸ τῶν κλάδον αὐτοῦ: πλὴν τὴν φυὴν τῶν ῥιζῶν αὐτοῦ ἐν τῇ γῇ ἐάσατε καὶ ἐν δεσμῷ χαλκῷ καὶ σιδηρῷ καὶ ἐν τῇ χλόῃ τῇ ἔξω καὶ ἐν τῇ ὁρόσῳ τοῦ οὐρανοῦ κοιτασθήσεται {καὶ μετὰ τῶν θηρίων ἡ μερὶς αὐτοῦ καὶ ἐν τῷ χόρτῳ τῆς γῆς. ἡ καρδία αὐτοῦ ἀπὸ τῶν ἀνθυοώποων ἀλλοιωθήσεται (αὶ καρδία θηρίου δοθη σεται αὐτῷ καὶ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπ᾿ αὐτόν" διὰ συγκρίματος (εἰρ ὁ λόγος καὶ ῥῆμα ἅγιον τὸ ἐπερώτημα, ἵνα γνῶσιν οἱ ζῶντες. ὅτι κύριός ἐστιν ὁ ὕφιστος τῆς βασιλείας τῶν ἀνθρώπων» καὶ ᾧ ἐὰν δόξῃ δώσει αὐτήν, καὶ ἐξουδένωμα ἀνθρώπων ἀναστήσει ER αὐτήν. τοῦτο τὸ ἐνύπνιον ἴδον ἐγὼ Ναβουχοδονόσορ ὁ βασιλεύς. καὶ σὺ Μαλτάσαρ τὸ σύγκριμα αὐτοῖ εἰπόν" ὅτι πάντες οἱ σοφοὶ τῆς βασιλείας μου οὐ δύνανται. τὸ σύγκριμα αὐτοῦ δηλῶσαί μοι, σὺ δὲ Δανιὴλ δύνασαι, ὅτι πνεῦμα ἅγιον ἐν σοί". ### English translation (Claude) When Daniel had been called, then, and stood before the king, the king answered him: 'On my bed I was watching, and behold, a tree in the midst of the earth, and its height was great. The tree grew great and strong, and its height reached to heaven and its breadth to the ends of all the earth; its leaves were fair and its fruit abundant, and in it was food for all; under it the wild beasts made their dwelling, and in its branches the birds (of heaven) lodged, (and) from it (all flesh) was fed. I was watching in a vision of the night on my bed, and behold, a watcher and a holy one came down from heaven, and cried aloud and said: Cut down the tree, strip off its branches, shake off its leaves and scatter its fruit; let the beasts be shaken from under it and the birds from its branches. But leave the stump of its roots in the earth; and in a band of bronze and iron, and in the grass outside, and in the dew of heaven he shall lie down, (and) his portion shall be with the beasts in the grass of the earth. His heart shall be changed from that of men, and the heart of a beast shall be given him, and seven times shall pass over him. By the decree of the watcher is the matter, and the word of the holy ones is the demand, so that the living may know that the Most High is Lord of the kingdom of men, and to whom he will he gives it, and he will set over it the lowliest of men. This is the dream that I, King Nebuchadnezzar, saw. And you, Belteshazzar, tell its interpretation; for all the wise men of my kingdom cannot make known its interpretation to me, but you, Daniel, can, for the holy Spirit is in you.' ### Scripture references - Dan 4:9 (4:6 LXX): quotation, high confidence - Dan 4:10 (4:7 LXX): quotation, high confidence - Dan 4:13 (4:10 LXX): quotation, high confidence - Dan 4:17 (4:14 LXX): quotation, high confidence - Dan 4:18 (4:15 LXX): quotation, high confidence ### Translation notes - Quotation: Dan 4:9–18 (Theodotion 4:6–15). The same chapter is staged a second time from the Slavonic (3.3), which adds nothing; it was not translated there. ### Citation (SBL) Hippolytus, Comm. Dan. 3.3 (Bonwetsch GCS 1:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-3). ## Commentary on Daniel 3.4 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-4 - Source: Bonwetsch GCS 1:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebuchadnezzar's dream rebuked his pride; like Antiochus Epiphanes and Sennacherib, proud kings are punished, so that all may know the authority of heaven. ### Greek text Ὧν μὲν τὸ ἐνύπνιον τὸ ὑπὸ τοῦ Ναβουχοδονόσορ ἑοραμένον πρὸς ἐπιτιμίαν αὐτῷ τῷ βασιλεῖ δεδειγμένον" ἀνθ᾽ ὧν γὰρ ὑψώθη % καρδία αὐτοῦ καὶ κατὰ τοῦ θεοῦ ὁ ἐπήρθη εἰκόνα χρυσῆν ἀναστήσας καὶ πάντας εἰδωλολάτρας εἶναι ἀναγκάσας, ἐπεδείχθη αὐτῷ δι᾿ ὁράματος, ὅτι καὶ αὐτὸς ἐν τῇ τοῦ θεοῖ ἐξουσίᾳ ὧν τυγχάνει, el καὶ ἐδόκει ὑπὲρ πάντας τότε βα (σιλεῖς». . 2,60 βασιλεῦ. βασιλεὺς βασιλέων, © ὁ θεὸς TOT οὐρανοῦ ῥασελείαν ἰσχυρὰν καὶ κραταιὰν ἔδωκεν ἐν παντὶ τόπῳ, © κατοικοῦσιν οἱ υἱοὶ τῶν ἀνθρώποων". καὶ AUTOS δὲ Ναβουχοδονόσορ ἐπὶ τῷ συγκρῖναι τὸν Δανιὴλ τὸ ἐνύπνιον θαυς , > ς x ς - - μάσας ὁμοίως ἔφη" „Ex ἀληθείας ὁ θεὸς ὑμῶν αὐτός ἐστιν θεὸς θεῶν καὶ κύριος κυρίων, ὅτι ἠδυνήθης ἀποκαλύψαι τὸ μυστήριον τοῦτο“. ἐπεὶ οὖν ἐπιλαθόμενος τῶν προτέρων αὐτοῦ ῥημάτων ἐπήρθη er ς ’ < Ξ 7 ς ὕστερον Ὁπερηφάγοως, ἔλαβεν ταύτην παρὰ θεοῦ ἐπιτιμίαν ὑπόδειγμα ς ΕἸ - 3 - m ’ καὶ ὑπογραμμὸς πᾶσιν ἀνθρώποις τυράννοις τε καὶ βασιλεῦσιν γενόμενος, ὡς μὴ τὰ ὑπὲρ ἀνθρῶπον φρονοῦντας ἀλαζονεύεσθαι καὶ κατὰ τοῦ θεοῦ ἐπαιρομένους καυχᾶσθαι, ἀλλὰ καὶ αὐτοὺς προορῶντας τὸν ζ - ,’ Ν ᾿ \ αν > ’ « Ne > < ß ἑαυτῶν κίνδυνον τὸν θεὸν φοβεῖσθαι „EldOtTAG OTL καὶ" αὐτοὶ ,κυἢ Ν ς ᾷ > , οιον ἔχουσιν ἐνουράνιον". δκαὶ γὰρ ᾿ντίοχος ὁ ἐπικληθεὶς Ἐπιφανής, « \ - ,’ 4 ΄ \ [0] βασιλεὺς τῆς Συρίας γεγονώς, ποικίλαις βασάνοις αἰκισάμενος τοὺς δούλους τοῦ θεοῦ καὶ τὰ χείριστα τολμήσας, ὕστερον καὶ AUTOS τῆς = , , ς ζ παρὰ θεοῖ ἀξίας ἔτυχεν τιμωρίας „Öeia μάστιγι" ἐπιπληχθείς, ὡς μὴ = Da - 5 ς πο 2.9 29 = δύνασθαι αὐτὸν μηδὲ τὴν ξαυτοῦ ὀσμὴν ὑπενεγκεῖν, ἀλλ Etı „EOyTOS“ αὐτοῦ ἐκ τῶν ὀφθαλμῶν „TOT δυσσεβοῦς σκώληκας ἀναζεῖν, dı ὃ καὶ πολλαῖς λιτανείαις καὶ ἐξομολογήσεσιν πρὸς τὸν θεὸν χρησάμενος οὐκ ἔτυχεν τῆς παρ᾽ αὐτοῦ σωτηρίας. θὸς καὶ ἀφελπίσας ἑαυτὸν καὶ κεἰς ἐπίγνωσιν λοιπὸν τῶν ἀνθρωπίνων ἐλθών, μέλλων τελευτᾶν οὕτως ἔφησεν" (δίκαιον ὑποτάσσεσθαι θεῷ, καὶ μὴ θνητὸν ὄντα ἰσόθεα φρονεῖ»". Τῶστε ὅσοι βασιλεῖς εὐλαβῶς καὶ θεοφιλῶς ἀνεστράφησαν, οὗτοι καὶ παρὰ θεοῦ ἐτιμήθησαν, σοι δὲ κατὰ φυσίωσιν ὑπὲρ τὸ δέον ἐπήρθησαν, οὗτοι ἀξίαν καὶ δικαίαν τὴν παρὰ τοῦ θεοῖ τιμωρίαν ἀπέλαβον. ὃν τρόπον καὶ ὃ Σενναχερεὶμ καυχησάμενος ἐπὶ τῇ ἰδίᾳ καὶ πολλῇ δυνάμει, λόγοις ψευδέσιν «τὸν θεὸν ὀνειδίσας" ἱπὸ τοῦ ἀγγέλου ἐπατάχθη ἑκατὸν ὀγδοήκοντα πέντε χιλιάδας μιᾷ νυκτὶ ἀπολέσας" ὕστερον δὲ καὶ αὐτὸς ἱπὸ τῶν υἱῶν αὐτοῦ ἐν τῇ ἰδίᾳ γῇ ἀνῃρέθη κατὰ τὸ ῥῆμα κυρίου ὃ ἐλάλησεν διὰ Hoctov τοῦ προφήτου, ἵνα ἐπιγνῶσιν πάντες ἄνθρωποι τὴν ἐξουσίαν τὴν ἐπουράνιον. ### English translation (Claude) The dream seen by Nebuchadnezzar was shown to the king himself as a rebuke. For because his heart was lifted up and he exalted himself against God, setting up a golden image and compelling all to be idolaters, it was shown to him through a vision that he too is under God's authority, even if at that time he seemed to be above all kings. … 'O king, king of kings, to whom the God of heaven has given a strong and mighty kingdom in every place where the sons of men dwell.' And Nebuchadnezzar himself, marvelling at Daniel's interpretation of the dream, likewise said: 'Of a truth your God is God of gods and Lord of lords, since you have been able to reveal this mystery.' Since, then, forgetting his former words, he was later lifted up in pride, he received this rebuke from God, becoming an example and pattern to all men, tyrants and kings alike, so that they should not think thoughts above man and be boastful, nor lift themselves against God and boast, but, foreseeing their own danger, should fear God, 'knowing that' they too 'have a Lord in heaven'. For Antiochus too, surnamed Epiphanes, who became king of Syria, after torturing the servants of God with various torments and daring the worst deeds, later himself received from God a fitting punishment, struck by 'a divine scourge', so that he could not even bear his own stench; while he was still 'living', worms swarmed from the eyes 'of the impious man'. Therefore, though he made many supplications and confessions to God, he did not obtain salvation from him. Despairing of himself, and coming at last to a knowledge of human things, as he was about to die he said: 'It is right to be subject to God, and that one who is mortal should not think himself equal to God.' So all the kings who lived piously and as friends of God were also honoured by God; but those who were lifted up by arrogance beyond what is fitting received a worthy and just punishment from God. So Sennacherib too, boasting in his own great power and 'reproaching God' with lying words, was struck by the angel, losing a hundred and eighty-five thousand in one night; and afterwards he himself was killed by his sons in his own land, according to the word of the Lord which he spoke through Isaiah the prophet, so that all men might know the heavenly authority. ### Scripture references - Dan 2:37: quotation, high confidence - Dan 2:47: quotation, high confidence - Col 4:1: quotation, high confidence - 2 Kgs 19:35: allusion, high confidence - 2 Kgs 19:37: allusion, high confidence - Isa 37:7: allusion, high confidence ### Extrabiblical texts - 2 Macc 9:5-12 (2 Maccabees): quotation, high confidence ### Translation notes - Quotations and allusions: Dan 2:37–38, 47; Col 4:1; 2 Macc 9:5–12; 2 Kgs 19:22, 35–37; Isa 37:7, 36–38. A few words are lost in the OCR before the first quotation ('…'). ### Citation (SBL) Hippolytus, Comm. Dan. 3.4 (Bonwetsch GCS 1:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-4). ## Commentary on Daniel 3.5 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-5 - Source: Bonwetsch GCS 1:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Twelve months after setting up the image Nebuchadnezzar lost his kingdom; the lemma of Daniel 4:19–35 gives Daniel's interpretation and its fulfilment. ### Greek text Ὁμοίως οὖν καὶ (τῷ) Ναβουχοδονόσορ συνέβη" ὀκτωκαιδεκάτου μέντοι γὰρ ἔτους ἀρχομένου ἔστησεν τὴ» εἰκόνα, καθος ἐν τῇ πρὸ ταΐτης βίβλῳ εἴρηται καὶ τὰ μέτρα ταύτης ἀποδέδεικται πλὴρωθέντος δὲ τοῦ ἐνιαυτοῦ μετὰ δωδεκάμηνον ἀφῃρέθη Alm αὐτοῦ ἡ βασιλεία, ἵνα .. καὶ ὁ ἑτέρους ... ἐν τοῖς ὑρεσιν φυγὰς γένηται καὶ 156 ἐν γῇ ἀλλοτρίᾳ τοὺς Ἑβραίους κολάσας καὶ αὐτὸς ἐν γῇ ἐρήμῳ ἀξίως κολασθήσεται" 2χαθ' ὃ ἢ γραφὴ ὑφηγεῖται λέγουσα: »τότε 21αγνιὴλ οὐ τὸ ὄνομα Βαλτάσαρ ἀπηνεώθη oe ὥραν μίαν, καὶ οἱ διαλογισμοὶ αὐτοῦ συνετάρασσον αὐτόν. καὶ ἀπεχρίθη Βαλτάσαρ καὶ εἶπεν" κύριε, ἔστω τὸ ἐνύπνιον τοῖς μισοῦσίν σε καὶ ἡ σίγκρισις αὐτοῖ τοῖς ἐχθροῖς σου. τὸ δένδρον ὃ εἶδες τὸ μεγαλυνθὲν καὶ ἰσχυκός, οὗ τὸ ὕψος ἔφθασεν εἰς τὸν οὐρανὸν καὶ τὸ κῦτος αὐτοῦ εἰς πᾶσαν τὴν γῆν καὶ τὰ φύλλα αὐτοῦ εὐθαλῆ καὶ ὃ καρπὸς αὐτοῦ πολὺς καὶ τροφὴ πᾶσιν ἢν ἐν αὐτῷ, ὑποκάτω αὐτοῦ κατῴκουν τὰ θηρία τὰ ἄγρια καὶ ἐν τοῖς κλάδοις αὐτοῦ κατεσκήνουν τὰ ὄρνξα τοῦ οὐρανοῦ, — σὺ εἶ, βασιλεῦ, ὅτι ἐμεγαλύνθης καὶ ἴσχυσας, καὶ ἢ μεγαλωσύνη σου ἐμεγαλύνθη καὶ ἔφθασεν εἰς τὸν οὐρανόν, καὶ ἡ κυρία σου εἰς τὰ πέρατα τῆς γῆς. καὶ ὅτι εἶδεν ὃ βασιλεὺς εἰρ καὶ ἅγιον καταβαίνοντα ἀπὸ οὐρανοῦ καὶ εἶπεν' ἐκτίλατε τὸ δένδρον καὶ διαφθείρατε αὐτό, πλὴν τὴν φυὴν τῶν ῥιζῶν αὐτοῦ ἐν τῇ γῇ ἐάσατε, καὶ (ἐν) δεσμῷ χαλχῷ καὶ σιδηρῷ καὶ ἐν τῇ χλόῃ τῇ ἔξω καὶ τῇ δρόσῳ τοῖ οὐρανοῦ αὐλισθήσεται καὶ μετὰ θηρίων ἀγρίων ἡ μερὶς αὐτοῦ, ἕως οὗ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπ᾿ αὐτῷ. τοῦτο ἡ σύγκρισις αὐτοῦ. βασιλεῦ, καὶ σύγκριμα ὑψίστου ἐστίν, € ἔφθασεν ἐπὶ τὸν κύριόν μου τὸν βασιλέα καὶ σὲ ἐχδιώξουσιν ἀπὸ τῶν ἀνθρώπων καὶ μετὰ θηρίων ἀγρίων ἡ κατοικία σου, καὶ χόρτον ὡἧςς βοῦν ψωμιοῦσίν σε, καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ ᾿αὐλισθή, ‚Con καὶ ἑπτὰ καιροὶ ἀλλω)γήσονται (ἐπί σε), ἕως οὐ γνῷς. ὅτι κυριεύει ὁ ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων. καὶ ᾧ ἂν δόξῃ δώσει αὐτήν. καὶ ὅτι εἶπεν" ἐάσατε τὴν φυὴν τῶν ῥιζῶν τοῦ δένδρου" ἡ βασιλεία σου σοὶ μένξι, ἀφ᾽ ἧς ἂν γνῷς τὴν ἐξουσίαν τὴν οὐράνιον. διὰ τοῦτο, βασιλεῦ, ἡ βουλή μου ἀρεσότω σοι καὶ τὰς ἁμαρτίας σου ἐν ἐλεημοσύγναις λύτρωσαι καὶ τὰς ἀδικίας σου ἐν οἰκτιρμοῖς πενήτων" ἴσως ἔσται μαχροθυμία τοῖς παραπτοώμασίν σου. --- ταῦτα πώντα ἔφθασεν ἐπὶ Ναβουχοδονόσορ τὸν βασιλέα. μετὰ δωδεκάμηνον ἐν τῷ ναῷ τῆς βασιλείας αἰτοῦ ἐν Βαβυλῶνι περιπατῶν ἀπεκρίθη ὃ βασιλεὺς καὶ εἶπεν" οὐχ αὕτη ἐστὶν Baβυλὼν ἡ μεγάλη, ἣν ἐγὼ φκοδόμησα εἰς οἶχον βασιλείας ἐν τῷ κράτει τῆς ἰσχύος μου εἰς τιμὴν τῆς δόξης μου; ἔτι τοῦ λόϊ(γου ἐν τῷ στόματι τοῦ βασιλέως ὄντος φωνὴ ἀπ᾽ οὐρανοῦ ἐγένετο" σοὶ λέγουσιν), Ναβουχοδονόσορ βασιλεῦ, ἢ βασιλεία σου παρῆλθεν ἀπὸ σοῦ καὶ ἀπὸ τῶν ἀνθρώπων σε ἐκδιώξουσιν, καὶ μετὰ θηρίον ἀγρίων ἢ κατοικία σου, χόρτον εἷς βοῦν ψωμιοῦσίν σε, καὶ ἑπτὰ καιροὶ ἀλλαγή σονται ἐπὶ σοί, ἕως οὗ γνῷς ὅτι κυριεύει ὁ ἵψιστος τῆς βασιλείας τῶν ἀνθρώπων καὶ ᾧ ἂν δόξῃ δώσει αὐτήν. αὐτῇ τῇ ὥρᾳ ὃ λόγος συνετελέσθη ἐπὶ Ναβουχοδονόσορ. καὶ ἀπὸ τῶν ἀνθρώπων ἐξεδιοόχθη καὶ χόρτον ὡς βοῦς ἤσθιεν καὶ ὑπὸ τῆς δρόσου τοῦ οὐρανοῦ τὸ σῶμα αὐτοῦ ἐβάφη, ἕως αἱ τρίχες αὐτοῦ ὡς λεόντων ἐμεγαλύνθησαν καὶ οἱ ὄνυχες αὐτοῖ. ἐγένοντο ὡς ὀρνέων. καὶ μετὰ τὸ τέλος τῶν ἡμερῶν ἐγὼ Ναβουχοδονόσορ τοὶς ὀφθαλμοίς μου εἰς τὸν οὐρανὸν ἀνέλαβον καὶ αἱ φρένες μου ἐπ᾽ ἐμὲ ἐπεστράφησαν, καὶ τὸν ὕψιστον (ηὐλόγησα καὶ τὸν ζῶντα) εἰς τὸν αἰῶνα ἤνεσα καὶ ἐδόξασα, ὁτι (ἦν) ἐξουσία αὐτοῦ ἐξουσία αἰώνιος καὶ ἡ βασιλεία αὐτοῦ εἰς γενεὰν καὶ γενεάν, καὶ πάντες οἱ κατοικοῦντες τὴν γῆν εἰς οὐδὲν ἐλογίσθησαν, καὶ κατὰ τὸ θέλημα αὐτοῦ ποιεῖ ἐν τῇ δυνάμει τοῦ οὐρανοῦ καὶ ἐν τῇ κατοἰκίᾳ τῆς γῆς, καὶ οὐκ ἔστιν ὃς ἀντιστήσεται τῇ χειρὶ αὐτοῦ καὶ ἐρεῖ αὐτῷ᾽ τί ἐποίησας;" ### English translation (Claude) The same, then, befell Nebuchadnezzar. For at the beginning of the eighteenth year he set up the image, as was said in the preceding book, where its measurements were also explained; but when the year was completed, after twelve months, the kingdom was taken from him, so that … he who [had driven] others … might become a fugitive in the mountains, and, having punished the Hebrews in a foreign land, might himself be worthily punished in a desert land. As Scripture relates, saying: 'Then Daniel, whose name was Belteshazzar, was dumbfounded for about one hour, and his thoughts troubled him. And Belteshazzar answered and said: Lord, may the dream be for those who hate you, and its interpretation for your enemies. The tree that you saw, which grew great and strong, whose height reached to heaven and its breadth to all the earth, whose leaves were flourishing and its fruit abundant, and in which was food for all, under which the wild beasts dwelt and in whose branches the birds of heaven lodged: it is you, O king, for you have grown great and strong, and your greatness has grown and reached to heaven, and your dominion to the ends of the earth. And as for the king's seeing a watcher and a holy one coming down from heaven, who said, Strip the tree and destroy it, but leave the stump of its roots in the earth, and (in) a band of bronze and iron, and in the grass outside and in the dew of heaven he shall lodge, and his portion shall be with the wild beasts until seven times pass over him: this is its interpretation, O king, and it is the decree of the Most High, which has come upon my lord the king. They shall drive you from among men, and your dwelling shall be with the wild beasts; they shall feed you grass like an ox, and you shall lodge in the dew of heaven, and seven times shall pass (over you), until you know that the Most High rules the kingdom of men, and to whom he will he gives it. And as for his saying, Leave the stump of the roots of the tree: your kingdom remains yours from the time that you know the heavenly authority. Therefore, O king, let my counsel please you, and redeem your sins by almsgiving and your iniquities by mercy to the poor; perhaps there will be long-suffering toward your trespasses.' All these things came upon King Nebuchadnezzar. 'After twelve months, as he walked in the temple of his kingdom in Babylon, the king answered and said: Is not this great Babylon, which I have built as a royal house by the might of my power, for the honour of my glory? While the word was still in the king's mouth, a voice came from heaven: To you it is said, King Nebuchadnezzar: your kingdom has passed from you, and they shall drive you from among men, and your dwelling shall be with the wild beasts; they shall feed you grass like an ox, and seven times shall pass over you, until you know that the Most High rules the kingdom of men, and to whom he will he gives it. In that very hour the word was fulfilled upon Nebuchadnezzar: he was driven from among men and ate grass like an ox, and his body was wet with the dew of heaven, until his hair grew long like lions' and his nails became like birds'. And at the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me; and I blessed the Most High, and praised and glorified him who lives for ever, for his authority is an everlasting authority and his kingdom is from generation to generation; and all the inhabitants of the earth are accounted as nothing, and he does according to his will in the host of heaven and among the inhabitants of the earth, and there is none who can stay his hand and say to him: What have you done?' ### Scripture references - Dan 3:1: allusion, high confidence - Dan 4:19 (4:16 LXX): quotation, high confidence - Dan 4:22 (4:19 LXX): quotation, high confidence - Dan 4:27 (4:24 LXX): quotation, high confidence - Dan 4:29 (4:26 LXX): quotation, high confidence - Dan 4:33 (4:30 LXX): quotation, high confidence - Dan 4:34 (4:31 LXX): quotation, high confidence - Dan 4:35 (4:32 LXX): quotation, high confidence ### Translation notes - Quotation: Dan 4:19–35 (Theodotion 4:16–32). The OCR has lost a few words in the first sentence ('…'); translated by sense. ### Citation (SBL) Hippolytus, Comm. Dan. 3.5 (Bonwetsch GCS 1:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-5). ## Commentary on Daniel 3.6 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-6 - Source: Bonwetsch GCS 1:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Do not trust in kings or seek their favour, for their gifts are passing and their friendship dangerous; hope in the living God. ### Greek text Τὸ μὲν οὖν ἐνύπνιον δοκεῖ αὐθερμήνευτον εἶναι καὶ πᾶσιν εὐδηλον, καθὸς καὶ ἡ γραφὴ διδάσκει ταῦτα οὕτως γεγενῆσθαι, καὶ αὐτὸς δὲ ὁ βασιλεὺς ὕστερον ἐξομολογούμενος τὰ συμβάντα αὐτῷ διηγήσατο. 2Ξἀλλὰ γοῦν ἡ χάρις τοῦ θεοῦ ἀφθόνως συνετίζει τὸν ἄνθρωπον, ἵνα ἐν πᾶσιν τὸν νοῦν ἀνεμπόδιστον ἔχοντες μὴ προσὥποις ἀνθρώπων βασιλέων προσέχωμεν --- ματαία γὰρ ἐλπὶς εἰς ανθρωπον —, μηδὲ ἄρχοντας τοὺς ἐπ᾽ ἐξουσιῶν [ῦντας] τεταγμένους ἕνεχεν δόματος κολακεύωμεν, ἀλλὰ μόνο θεῷ προσκαρτεροῦντες καὶ τὰ εὐάρεστα τούτῳ ποιοῦντες καὶ τὸν νῦν βίον ἀκίνδυνον διατελέὄώμεν καὶ τὴν μέλλουσαν κρίσιν εὐχόλως ἐκφύγωμεν. ὃὅὃτί γὰρ οφελῆσαι δύναται βασιλεὺς καὶ δυνάστης ἄνθρωπο;, ὁπότε καὶ αὐτὸς θνητὸς ὧν ὑπὸ τὴν τοῦ πεποιηκότος αὐτὸν κ[ιν]εῖται ἐξουσίαν; " δύγαται μὲν γὰρ ἐν τῷ νῦν βίῳ δόματά σοι πολλὰ καὶ μεγάλα παρασχεῖν, ἀλλὰ καὶ ταῦτα ἐπίγειά [ῦνταὶ ἐστιν καὶ πρόσχαιρα τυγχάνει. πολλοὶ δὲ καὶ τιμῆς καὶ δωρεᾶς ὑπὸ βασιλέως λαχόντες καὶ ἐπ᾽ ἐξουσιῶν (καὶ) τιμῶν κατασταθέντες, ὕστερον αὐτοὶ δι᾿ ἑαυτοὺς ἔκιενδύνευσαν᾽ ἢ ὡς ἐπίβουλοι εὑρεθέντες, ἢ we φίλοι βασιλέως ὑπὸ ἑτέρων ἀναιρεθέντες. τί τούτους ὠφέλησεν ἡ πρὸς τὸν βασιλέα φιλία; οἱ μήτε τῶν δομάτων ὧν ἔλαβον ἐνεϊπλήσθησαν, προσέτι δὲ καὶ τὴν ἑαυτῶν ψυχὴν προσαπώλεσαν. Ἰφεῦγε οὖν τὰ τοιαῦτα πρόσὦπα, ὦ ἄνθρωπε, μήποτε κινδυνεύσῃς δι᾿ αὐτούς. πᾶσα“ γὰρ (σὰρξ χόρτος καὶ πᾶσα δόξα" ἀνθρώπου (ὡς ἄνθος χόρτου ὃ χόρτος ἐξηράνθη καὶ τὸ ἄνθος ἐξέπεσεν θἄχουσον τὸ ὑπὸ τοῦ ἀποστόλου Παύλου εἰρημένον, πῶς παραινεῖ Τιμοθέῳ γράφων" τοῖς πλουσίοις τοῦ νῦν αἰῶνος παράγγελλε μὴ ὑψηλοφρονεῖν, μηδὲ πεποιθέναι ἐπὶ πλούτου ἀδηλότητι, ἀλλ᾽" ἠλπιχέναι͵ ἐπὶ θεὸν ζῶντα, ὃς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα δὲ πιστῶν“. 9ὴ γὰρ τῶν ἐν ὑπεροχῇ χειμένωοων δόξα φυλλοις ξηροῖς ἔοιχεν, (X) πρὸς ὀλίγον" ἀκμάσαντα, εὐθέως δὲ μαρανθέντα. ### English translation (Claude) The dream seems to explain itself and to be plain to all, as Scripture also teaches that these things happened so, and the king himself afterwards confessed and related what befell him. But the grace of God gives understanding to man ungrudgingly, so that, keeping our mind unhindered in all things, we may not pay regard to the faces of human kings (for vain is hope in man), nor flatter rulers appointed over authorities for the sake of a gift, but, persevering with God alone and doing what is pleasing to him, may both pass the present life without danger and easily escape the coming judgment. For what can a king and potentate, a man, profit you, when he himself, being mortal, is moved under the authority of the one who made him? He can indeed give you many great gifts in the present life, but these too are earthly and only temporary. And many who obtained honour and gifts from a king and were set over authorities (and) honours afterwards came into danger through their own doing, either found to be plotters, or killed by others as friends of the king. What did friendship with the king profit them? They did not have their fill of the gifts they received, and besides they lost their own soul as well. Flee, then, from such persons, man, lest you come into danger through them. For 'all (flesh is grass, and all the glory' of man) 'as the flower of grass; the grass withers and the flower falls.' Hear what was said by the apostle Paul, how he exhorts Timothy in writing: 'Charge the rich in this present age not to be haughty, nor to trust in the uncertainty of riches, but to hope in the living God, who is the Saviour of all men, especially of believers.' For the glory of those in high places is like dry leaves, (which) flourish 'for a little while' but at once wither. ### Scripture references - Ps 146:3 (145:3 LXX): allusion, medium confidence - Isa 40:6: quotation, high confidence - 1 Pet 1:24: quotation, high confidence - 1 Tim 6:17: quotation, high confidence - 1 Tim 4:10: quotation, high confidence - Jas 4:14: echo, low confidence ### Translation notes - Quotations and allusions: Ps 146:3 (cf. Ps 118:9; 'vain is hope in man'); Isa 40:6–7 (1 Pet 1:24); 1 Tim 6:17 with 4:10; Jas 4:14 ('for a little while'). ### Citation (SBL) Hippolytus, Comm. Dan. 3.6 (Bonwetsch GCS 1:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/2-32/#p-3-6). ## Commentary on Daniel 3.7 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-7 - Source: Bonwetsch GCS 1:132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebuchadnezzar's boasting did not save him; Daniel, like a good physician, counselled him with tears, his face changing between fear and angelic glory, and gave him hope that his kingdom would be restored. ### Greek text Τί ὠφέληκεν Ναβουχοδονόσορ τὸν βασιλέα τὸ ὑπέρογκον ῥῆμα ἐν τῷ εἰπεῖν" οὐχ αὐτὴ ἐστὶν Βαβυλὼν ἡ μεγάλη, ἣν ἐγὼ ᾧκοδόμησα (εἰς οἶκον βασιλείας ἐν τῷ κράτει τῆς ἰσχύος μου εἰς τιμὴν τῆς δόξης μου), ὁπότε φυγαδευθεὶς χλόην μετὰ τῶν θηρίων ἐν τοῖς ὄρεσιν ἤσθιεν; ποῦ τὸ θράσος ἐκεῖνο καὶ ἢ πολλὴ τῶν λόγων ὑπερηφανία; καὶ ἡ τῆς καμίνου μεγάλη καὶ δεινὴ φλόξ, ὁπότε οὐδὲ τῆς ἰδίας αὐτοῦ ψυχῆς ἐκυρίευσεν; θκαὶ διὰ τοῦτο σύμβουλος τούτου ἐγένετο ὁ μακάριος Δανιήλ, ὡς καλὸς ἰατρὸς τὰ τούτου θεραπεῦσαι τραύματα βουλόμενος" νῦν „N βουλή μου" λέγων ,ἀρεσάτω σοι, βασιλεῦ, καὶ τὰς ἁμαρτίας σου ἐν ἐλεημοσύναις λύτρωσαι καὶ τὰς ἀδικίας σου ἐν οἰκτιρμοῖς πενήτων᾽ ἴσως μακρόθυμος ἔσται τοῖς παραπτώμασίν σου. “δι᾿ ὃ καὶ συγκρίνων τὸ ἐνύπνιον τοῦ βασιλέως σύνὅακρυς γενάμενος ἐλυπήθη καὶ „oo ὥραν μίαν ἀπηνεώθη καὶ οἱ διαλογισμοὶ αὐτοῦ συνετάρασσον αὐτόν", μὴ βουλόμενος μηδὲ φωνὴν διὰ στόματος προ].... (κατο)νυγῇ καὶ τὰ λεγόμενα ὑπὸ τοῦ προφήτου ποιήσας σωθῆναι δυνηθῇ. ὑτοῦ μὲν οὖν “ανιὴλ ἐπὶ μίαν ὥραν ἀφώνου ἑστῶτος καὶ πολλῆς ἡσυχίας γεγενημένης, ἑώρων πάντες ὑπὸ τῶν διαλογισμῶν τοῦτον ταρασσόμενον καὶ τὸ τούτου πρόσωπον ἀλλοιούμενον, ποτὲ μὲν ὠχρὸν γινόμενον διὰ τὸν φόβον τοῦ συγκρίματος, μήπως ἀκούσας ὁ βασιλεὺς τὰ περὶ αὐτοῦ λεγόμενα θυμωθ εὶς κελεύσῃ αὐτὸν ἀποκτανθῆναι, (ποτὲ δὲν ὑπὸ [δὲ] τοῦ πνεύματος ἐνδυναμούμενον καὶ πρόσωπον ἀγγέλου ἀναλαμβάνοντα, τήν (TE) ὄψιν τούτου ἔμπυρον γινομένην καὶ ὀφθαλμοὺς ὡς φλόγα πυρὸς λάμποντας, ἵνα καὶ ἐν τούτῳ καταπλαγεὶς ὁ βασιλεὺς φοβηθῆῇ. el γὰρ τοῦ μακαρίου Μωυσέως τὸ πρόσωπον οἱ υἱοὶ Ἰσραὴλ ἰδεῖν οὐκ ἠδυνή]{θησανὶ ,διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ", πῶς οὐχὶ τότε οἱ Βαβυλώνιοι ἰδόντες τὸ πρόσωπον τοῦ Δανιὴλ ἀλλοιούμενον ἐφοβήθησαν; καὶ ποτὲ μὲν ἄνθρωπος ὧν ἐφαίνετο, [καὶ] ποτὲ δὲ οἧς Ayγελος θεοῦ ἐδείκνυτο. πάντες εἱστήκεισαν ἐνεοί, περιμένοντες τοὺς τῆς καρδίας αὐτοῦ προερχομένους διαλογισμούς. Ἰτότε μὲν ἀπὸ τῆς πολλῆς δόξης καὶ ἀγωνίας κατασταλεὶς καὶ εἰς τὴν ἰδίαν ἕξιν τῆς ἀνθρωπίνης φύσεως ἐλθών, ἀπεχρίθη τῷ βασιλεῖ «καὶ εἶπεν" οἔστω" δὴ, βασιλεῦ, «τὸ ἐνύπνιον" „TOLG μισοῦσίν σε, καὶ ἡ σύγκρισις αὐτοῦ τοῖς ἐχθροῖς σου". θκαὶ οὕτως ἀρξάμενος καθ' ἕχαστον αὐτῷ τὸ εἰς αὐτὸν συμβησόμενον ἀπήγγειλεν καὶ τοῦτον λόγοις παρακλητικοῖς παραμοθούμενος εὐέλπιδα. πάλιν πρὸς τὰ μέλλοντα κατήρτιξεν. "φησὶν γὰρ πρὸς αὐτόν’ ,καὶ ἐπεὶ ἴδεν ὃ βασιλεὺς εἰρ καὶ ἅγιον] ἀπὸ οὐρανοῖ (καταβαίνοντα) καὶ εἶπεν" ,ἐχκόψατε τὸ δένδρον καὶ ἐκτίλατε τὰ φύλλα αὐτοῦ καὶ ἐκτινάξατε τοὺς κλάδους αζὐτοῦν", »πλὴν τὴν φυὴν τῶν ῥιζῶν τοῦ δένδρου ἐάσατε ἐν τῇ γῆ“ „N βασιλεία σου σοὶ μένει, βασιλεῦ, ἕως ἂν ἐπιγνῷς τὴν (ἐξουσίαν τὴν» ἐπουράνιον“, (ὅτι κυριδύει ὁ ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων καὶ ᾧ ἂν θέλῃ δώσει αὐτήν". ### English translation (Claude) What did his swollen word profit King Nebuchadnezzar, when he said, 'Is not this great Babylon, which I have built (as a royal house by the might of my power, for the honour of my glory)?', when, driven out, he ate grass with the beasts in the mountains? Where was that boldness and the great arrogance of his words? Where the great and terrible flame of the furnace, when he was not master even of his own soul? And for this reason the blessed Daniel became his counsellor, wishing, like a good physician, to heal his wounds, saying: 'Now let my counsel please you, O king, and redeem your sins by almsgiving and your iniquities by mercy to the poor; perhaps he will be long-suffering toward your trespasses.' Therefore too, as he interpreted the king's dream, he was grieved even to tears, and 'was dumbfounded for about one hour, and his thoughts troubled him', not wishing even to utter a sound from his mouth …, so that (the king might be) pierced to the heart and, by doing what the prophet said, might be able to be saved. While Daniel stood speechless for an hour and a great silence had fallen, all saw him troubled by his thoughts and his face changing: now growing pale for fear of the interpretation, lest the king, hearing what was said about him, should be enraged and order him to be killed; (now) strengthened by the Spirit and taking on the face of an angel, his countenance becoming fiery and his eyes shining like a flame of fire, so that in this too the king might be astounded and afraid. For if the sons of Israel could not look at the face of the blessed Moses 'because of the glory of his face', how should not the Babylonians then have been afraid when they saw Daniel's face changing? At one moment he appeared to be a man, at another he was shown as an angel of God. All stood speechless, waiting for the thoughts that would come forth from his heart. Then, calmed from the great glory and anguish and returning to the condition proper to human nature, he answered the king 'and said: May the dream' indeed, O king, 'be for those who hate you, and its interpretation for your enemies.' And beginning thus, he declared to him point by point what would befall him, and, comforting him with words of encouragement, again prepared him to be hopeful for the future. For he says to him: 'And whereas the king saw a watcher and a holy one (coming down) from heaven, who said, Cut down the tree, strip off its leaves and shake off its branches, but leave the stump of the roots of the tree in the earth: your kingdom remains yours, O king, until you come to know the heavenly (authority)', '(that) the Most High rules the kingdom of men, and to whom he will he gives it.' ### Scripture references - Dan 4:30 (4:27 LXX): quotation, high confidence - Dan 4:27 (4:24 LXX): quotation, high confidence - Dan 4:19 (4:16 LXX): quotation, high confidence - Dan 4:23 (4:20 LXX): quotation, high confidence - Dan 4:26 (4:23 LXX): quotation, high confidence - 2 Cor 3:7: quotation, high confidence - Exod 34:30: allusion, high confidence ### Translation notes - Quotations: Dan 4:30, 27, 19, 23–26 (Theodotion); 2 Cor 3:7. A few words are lost in the OCR after 'from his mouth' ('…'); translated by sense. ### Citation (SBL) Hippolytus, Comm. Dan. 3.7 (Bonwetsch GCS 1:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-7). ## Commentary on Daniel 3.8 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-8 - Source: Bonwetsch GCS 1:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tree in Nebuchadnezzar's dream interpreted part by part: the king, his officials as branches, his decrees as leaves, tribute and gifts as fruit, his armies as beasts, the subject nations as birds. ### Greek text Ταῦτα" μὲν οὖν ἅπαντα συνέβη τῷ βασιλεῖ Ναβουχοδονόσορ (μετὰ δωδεκάμηγνον)“. 2οῦτε γὰρ ἡ γραφὴ ἐψεύσατο, οὔτε Δανιὴλ τοῦτον ἐπλάνησεν, ἀλλὰ τὰ μέλλοντα ἐπ᾽ αὐτὸν τελεῖσθαι ταῦτα τοῦτον προεδίδαξεν. 370 γὰρ δένδρον. τὸ μεγαλυνθὲν. καὶ ἰσχυκός, οὗ (τὸ ὕψος" ἰφθασεν ἕως τοῦ οὐρανοῖ καὶ τὸ κῦτος αὐτοῦ εἰς τὰ πέρατα τῆς γῆς" σημαίνει ἡ γραφὴ αὐτὸν εἶναι τὸν βασιλέα, os καὶ Δανιὴλ τοῦτο ῥητῶς διεσάφησεν διὰ τὸ ὑψωθῆναι τὸν βασιλέα καὶ ἔνδοξον γενέσθαι καὶ κυριεῦσαι πάσης τῆς γῆς καὶ]. . “(οἱ δὲ) κλάδοι αὐτοῦ ὑπῆρχον ὕπατοι καὶ στρζατηγοὶ) καὶ τοπάρχαι {καὶ πάντες) οἱ ὑπ᾽ αὐτοῦ καθεστηχότες ὡς ἐκ δένδρου κλάδοι προβεβλημένοι. Sta δὲ φίλλα τοῦ δένδρου δεικνύει() τὸ διὰ τῶν λόγων αὐτοῦ διάταγμα ἀποσταλὲν εἰς πᾶσαν τὴν γῆν, κελεῖον καὶ διατάσσον καθοςς ἠβούλετο. τὸν δὲ καρπὸν τὸν πολὺν ὃν εἶχεν τὸ δένδρον δηλοῖ τὴν “πολλὴν πρόσοδον καὶ τοὺς φόρους τοὺς ἀναφερομένους αὐτῷ ἀφ ἕνος EXAOTOV ἔθνους. "TO δὲ κύτος αὐτοῦ TO ἐπὶ τῆς γῆς ἡδρασμένον σημαίνει αὐτὴν εἶναι τὴν βασιλείαν διὰ τὸ ἐπίγειον αὐτὴν εἶναι (καὶ ὡς ἐπὶ γῆς ἡδρασμένην. SO δὲ νκαρπὸς αὐτοῖ πολὺς καὶ τροφὴ πάντων" GR) NV „eV αὐτῷ" τὰ ὀψώνια καὶ τὰς τιμὰς καὶ τὰ χαρίσματα τὰ ὑπὸ τοῦ βασιλέως πᾶσιν διδόμενα, ἅτινα ἦσαν ὡς τροφὴ ἀπὸ δένδρου τοῖς ἀνθρώποις διδομένη. θ(τὰ δὲν .θηρία τίὰ ἄγρια)" ... δυνάμεις... μενον καὶ προσεχαρτέρουν τῷ βασιλεῖ τὰ κελευόμενα ἐξυπηρετοῦντες, ὡς θηρία ὑπάρχοντες ἕτοιμοι εἰς πολεμεῖν καὶ διαφθείρειν. καὶ τοὺς ἀνθρώπους ὥσπερ θηρία διασπαράσσειν. ᾿θτὰ δὲ "ὄρνεα" τὰ Ep τοῖς κλάδοις αὐτοῦ" κατοικοῦντα ἡ πάντων τῶν ἐθνῶν οὖσα εἰς αὐτὸν ὑπακοή, ἅτινα πόρρωθεν καὶ μακρόθεν ἐρχόμενα τοῖς ἄρχουσιν τοῖς ὑπ᾿ αὐτοῦ κατασταθεῖσιν ὑπετάσσοντο, ος κλάδοις ἀπὸ δένδρου ὑπάρχουσιν. ### English translation (Claude) All these things, then, befell King Nebuchadnezzar '(after twelve months)'. For neither did Scripture lie nor did Daniel mislead him; rather he taught him beforehand the things that were to be accomplished upon him. For by the tree that 'grew great and strong, whose (height) reached to heaven and its breadth to the ends of the earth', Scripture signifies that it is the king himself, as Daniel also plainly made clear, because the king was exalted, became glorious, and ruled the whole earth, and …. (And) its branches were the consuls, the generals and the toparchs (and all) who had been appointed by him, put forth like branches from a tree. The leaves of the tree show the decree sent out through his words into all the earth, commanding and ordering as he wished. The abundant fruit that the tree had signifies the great revenue and the tributes brought to him from each nation. Its breadth, set firm on the earth, signifies that it is the kingdom itself, because it is earthly (and as it were set firm upon the earth). 'Its abundant fruit, and food for all in it', (means) the wages, the honours and the gifts given by the king to all, which were like food given to men from a tree. (The) 'wild beasts' … the forces … and they waited on the king, carrying out his commands, being like beasts ready to make war and destroy and to tear men apart like beasts. The 'birds' that 'lodged in its branches' are the obedience of all the nations to him; coming from afar and far off, they submitted to the rulers appointed by him, who are like branches from a tree. ### Scripture references - Dan 4:29 (4:26 LXX): quotation, high confidence - Dan 4:20 (4:17 LXX): quotation, high confidence - Dan 4:21 (4:18 LXX): quotation, high confidence ### Translation notes - Quotations: Dan 4:29, 20–21 (Theodotion 4:26, 17–18). A line is lost in the OCR in the account of the beasts ('…'); translated by sense. ### Citation (SBL) Hippolytus, Comm. Dan. 3.8 (Bonwetsch GCS 1:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-8). ## Commentary on Daniel 3.9 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-9 - Source: Bonwetsch GCS 1:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The felling of the tree is Nebuchadnezzar's overthrow by his own forces; the 'holy one' is the Word announcing the Father's decree to the angels who rule the nations. ### Greek text Ἐν τῷ οὐν καταβῆναι τὸν ἄγγελον ἀπὸ οὐρανοῦ. καὶ εἰπεῖν" „EXKOWATE τὸ δένδρον καὶ ἐκτινάξατε τοὺς κλάδους αὐτοῦ, καὶ ἐκτίλατε τὰ φύλλα αὐτοῦ καὶ διασκορπίσατε τὸν καρπὸν αὐτοῦ, σαλευθήτωσαν τὰ θηρία [τὰ] ὑποκάτωθεν αὐτοῦ καὶ τὰ ὄρνεα ἀπὸ τῶν κλάδων αὐτοῦ" σημαίνει) ... (βασιλγεῖ καὶ τῶν ὑπ᾽ αὐτὸν οὐσῶν δυνάμεων. 30 δὲ ἐκδιοχθ εἰς ὑπ᾿ αὐτῶν ἔφυγεν εἰς τὴν ἔρημον καὶ ἀφῃρέθη ἡ τούτου βασιλε ία καὶ ἡ ἐξουσία καὶ ἡ με) γαλωσύνη ἢ" εἶχεν τὸ πρότερον, καὶ ὁ ποτὲ καυχούμενος καὶ λέγων" ὁτι . τίς ἔστιν» θεός, ὃς ἐξελεῖται ὑμᾶς ἐκ τῶν χειρῶν μου; ὕστερον κεκυφὼς πρὸς τὴν γὴν ἐλεεινῶς ἐν τοῖς ὄρεσιν βρυχώμεν ος μετὰ τῶν θηρίων διῆγεν φοβούμενος τοὺς ἑαυτοῦ σατράπας, μήποτε ὑπ᾽ αὐτῶν ἀναιρεθῆῇ. Sal διὰ τοῦτο ἡ γραφὴ λέγει" (ἐν τῇ χλόῃ τῇ ἔξω καὶ ἐν τῇ ὁρόσῳ τοῦ οὐρανοῦ κοιτασθήσεται καὶ μετὰ “θηρίων ἀγρίων 7 μερὶς αὐτοῦ ἐν τῷ χόρτῳ τῆς γῆς" ἡ καρδία αὐτοῦ ἀπὸ τῶν ἀνθρώπων ἀλλοιοθήσεται, καὶ καρδία θηρίου δοθήσεται αὐτῷ“. "οὐκέτι γὰρ ὡς ἂνθρῶπος. μέγας βασιλεὺς καὶ δυνάστης ἐν τοῖς βασιλείοις διαιτώ 'μενος διῆγεν, ἀλλὰ μονάζων ἐν ἐρημίαις χόρτον" καὶ χλόην .ἤσθιεν", ἕως ἡ καρδία αὐτοῦ ἀλλοιωθεῖσα ἐγενήθη ὡς θηρίου ἐν ἴλαις καὶ σπηλαίοις νεμομένου, «ἕως οὗ ἡ θρὶξ αὐτοῦ ὡς λεόντων ηὔξησεν καὶ οἱ ὄνυχες αὐτοῦ ὡς ὀρνέων ἐμεγαλύνθησαν" «καὶ ἑπτὰ καιροὶ" ἠλλάγησαν „ER αὐτόν“. --- συνέκρινεν μὲν γὰρ ταῦτα οὕτως γενέσθαι ὁ θεὸς ὁ ὕψιστος, καθὸς Δανιὴλ λέγει. ςσύνκριμα ὑψίστου ἐστὶν ὃ ἔφθασεν ἐπὶ τὸν κύριόν μου τὸν βασιλέα". δὸ δὲ λόγος ἀκούσας τὴν βουλὴν τοῦ πατρὸς καταβὰς ἀπὸ οὐρανῶν τὸ θέλημα τοῦ πατρὸς τοῖς ἀγγέλοις ἀνήγγειλεν, ὡς λέγει ἡ γραφή" «ἅγιος ἀπὸ οὐρανῶν κατέβη“. Τοὶ δὲ ἄγγελοι τὸν λόγον ἐπηρώτησαν" τί ἐκέλευσεν ἡμᾶς ποιῆσαι ὁ δεσπότης: ἁγίων γὰρ τὸ ἐπερώτημα. 8ὃ δὲ λόγος πρὸς αὐτούς" τάδε λέγει ὁ θεὸς ὁ ὑψιστος᾽ ,(ἐκκόψατε τὸ δένδρον καὶ ἐχτίλατε τοὺς κλάδους αὐτοῦ καὶ ἐκτινάξατε τὰ φύλλα αὐτοῦ". οἱ δὲ ἀκούσαντες ἐτάρα{(ξαν τὰς δυνάμεις τοῦ βασιλέως, ἵν᾿ ἀφέλωσιν ἀπ᾽ αὐτοῦ) τὴν βασιλείαν. 'θτὰ γὰρ ἔθνη πάντα ἀγγέλοις ἐστὶν παραδεδομένα, οὗς. λέγει Ἰωάννης ἐν τῇ ἀποκαλύψει" ,καὶ ἠκουσα" ἑνὸς λέγοντος «λῦσον τοὺς τέσσαρας ἀγγέλους τοὺς καθημένους ἐπὶ τῷ ποταμῷ τῷ μεγάλῳ Εὐφράτῃ" οἵτινες ἦσαν (Περσῶν) Μήδων ᾿Ασσυρίων Βαβυλωνίων. ### English translation (Claude) When, then, the angel came down from heaven and said, 'Cut down the tree and shake off its branches, strip off its leaves and scatter its fruit; let the beasts be shaken from under it and the birds from its branches', it signifies … to the king and to the forces that were under him. Driven out by them, he fled into the desert, and his kingdom was taken away, and the authority and the greatness that he had before; and he who once boasted and said, 'Who is the god who will deliver you out of my hands?', afterwards, bent to the ground, lived pitifully in the mountains with the beasts, roaring, fearing his own satraps lest he be killed by them. And for this reason Scripture says: 'In the grass outside and in the dew of heaven he shall lie down, and his portion shall be with the wild beasts in the grass of the earth; his heart shall be changed from that of men, and the heart of a beast shall be given him.' For no longer did he live as a man, a great king and potentate dwelling in palaces, but living alone in deserts he 'ate' grass and herbage, until his heart was changed and became like that of a beast feeding in thickets and caves, 'until his hair grew like lions' and his nails grew long like birds'', 'and seven times' passed 'over him'. For God the Most High decreed that these things should happen so, as Daniel says: 'It is the decree of the Most High, which has come upon my lord the king.' And the Word, hearing the counsel of the Father, came down from heaven and declared the Father's will to the angels, as Scripture says: 'A holy one came down from heaven.' And the angels asked the Word, 'What has the Master commanded us to do?', for 'the demand is of the holy ones'. And the Word said to them: 'Thus says God the Most High: Cut down the tree, strip off its branches and shake off its leaves.' And when they heard, they stirred up the king's forces, so as to take the kingdom away from him. For all the nations have been handed over to angels, of whom John speaks in the Revelation: 'And I heard one saying, Release the four angels who sit at the great river Euphrates'; these were the angels of the (Persians), Medes, Assyrians and Babylonians. ### Scripture references - Dan 4:14 (4:11 LXX): quotation, high confidence - Dan 3:15: quotation, high confidence - Dan 4:15 (4:12 LXX): quotation, high confidence - Dan 4:33 (4:30 LXX): quotation, high confidence - Dan 4:24 (4:21 LXX): quotation, high confidence - Dan 4:13 (4:10 LXX): quotation, high confidence - Dan 4:17 (4:14 LXX): quotation, high confidence - Rev 9:14: quotation, high confidence - Deut 32:8: allusion, low confidence ### Translation notes - Quotations: Dan 4:14, 15–16, 33, 24, 13, 17 (Theodotion 4:11–14, 30, 21, 10); Dan 3:15; Rev 9:14. Hippolytus identifies the 'holy one' of Dan 4:13 with the Word, and the angels of Rev 9:14 with the angels set over the nations (cf. Deut 32:8 LXX); translated as written. A few words are lost in the OCR after 'it signifies' ('…'). ### Citation (SBL) Hippolytus, Comm. Dan. 3.9 (Bonwetsch GCS 1:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-9). ## Commentary on Daniel 3.10 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-10 - Source: Bonwetsch GCS 1:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The seven times are reckoned by some as seven years, by others as seven seasons; the stump left in the earth was for the king's instruction in humility. ### Greek text Εἶτα λέγει: (ἂν τῇ χλόῃ τῇ ἔξω καὶ ἐν τῇ δρόσῳ τοῦ οὐρανοῦ αὐλισθήσεται", «καὶ ἑπτὰ καιροὶ ἀλλαγήσονται EX αὐτόν", ἕως οὗ γνῷ ὅτι κυριεύει ὃ θεὸς ὃ ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων". ἑπτὰ μὲν οὖν καιρούς τινες ἑπτὰ ἐνιαυτοὺς ψηφίζουσιν" τινὲς δὲ ἑπτὰ καιροὺς... ἀλλασσομένους --- ὃ γὰρ ἐνιαυτὸς τέσσαρας καιροὺς ἔχξι χειμῶνα, ἔαρ, θέρος καὶ μετόπωρον —, ὡς Ent‘ καιροὺς τότε ἐπὶ τὸν βασιλέα ἀλλαγῆναι. 3 τὸ δὲ εἰπεῖν αὐτὸν «τὴν φυὴν (τῶν ῥιζῶν τοῦ δένδρου ἐν τῇ γῇ ἐάσατε", ὅτι ἡ... “τοῦτο γὰρ πρὸς παιδείαν ἐγένετο τῷ βασιλεῖ, ἵνα μὴ (λοιπὸν) ὑψηλοφρονῶν λέγῃ (,τίς ἐστιν θεός"; ἀλλ᾽ ἵνα γνῷ, ὅτι) [,καὶ] πάντας τοὺς πορευομένους ἐν ὑπερηφανίᾳ δίναται ταπεινῶσαι". ### English translation (Claude) Then it says: 'In the grass outside and in the dew of heaven he shall lodge', 'and seven times shall pass over him, until he knows that God the Most High rules the kingdom of men.' Some reckon the seven times as seven years; others as seven seasons … changing (for a year has four seasons: winter, spring, summer and autumn), so that seven seasons then passed over the king. And his saying, 'Leave the stump (of the roots of the tree) in the earth', means that the … For this was done for the king's instruction, so that (thereafter) he should not say in his pride, ('Who is the god?', but should know that) he 'is able to humble all who walk in pride'. ### Scripture references - Dan 4:15 (4:12 LXX): quotation, high confidence - Dan 4:25 (4:22 LXX): quotation, high confidence - Dan 4:37 (4:34 LXX): quotation, high confidence - Dan 3:15: allusion, medium confidence ### Translation notes - Quotations: Dan 4:15–16, 25, 37 (Theodotion 4:12–13, 22, 34); Dan 3:15. The OCR has lost words in two places ('…'); the words in round brackets are Bonwetsch's restorations. ### Citation (SBL) Hippolytus, Comm. Dan. 3.10 (Bonwetsch GCS 1:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-10). ## Commentary on Daniel 3.11 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-11 - Source: Bonwetsch GCS 1:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebuchadnezzar reigned twenty-five years: eighteen before his pride, then his fall, then seven more after his repentance, as the lemma of Daniel 4:34–37 records. ### Greek text Εὑρίσκομεν οὖν ἐν τοῖς ὑπομνήμασιν τὸν Ναβουχοδονόσορ εἴχοσι πέντε ἔτη βεβασιλευκότα: ὀκτωκαίδεκα μὲν γὰρ τὰ πρῶτα ἔτη ἐβασίλευσεν, ὁτε ἐπαρθεὶς ἔστησεν τὴν εἰκόνα. ἔπειτα , μετὰ δωδεκάμηνον" τοῦτο αὐτῷ συνέβη, καὶ ,ἐξεδιώχθη ἀπὸ τῶν ἀνθρώπων" καὶ ἀφῃρέθη ἀπ᾽ αὐτοῦ ἡ βασιλεία. θκαὶ ἐν τῷ ταπεινωθῆναι αὐτὸν καὶ δεηθῆναι τοῦ κυρίου καὶ ἐξομολογήσασθαι καὶ λιτανεῦσαι τὸν θεὸν τὸν ὕψιστον, ἐκζητηθεὶς ὑπὸ τῶν μεγιστάνων ἑαυτοῦ (Kal) ὑποστρέψας πάλιν ἑπτὰ ἔτη ἐβασίλευσεν. ἐχαθ' ἃ καὶ αὐτὸς διηγεῖται 2 χα „A "--΄ \ \ m - - - > N σχῶ, Ὁ, [4 δ - λεγῶν" καὶ μετὰ τὸ τέλος τῶν ἡμερῶν ἐγὼ Ναβουχοδονόσορ TOVE ' ὀφθαλμούς μου εἰς τὸν οὐρανὸν ἀνέλαβον, καὶ αἱ φρένες μου ἐπ᾽ ἐμὲ ἐπεστράφησαν καὶ τὸν ὕψιστον ηὐλόγησα καὶ τῷ ζῶντι εἰς τοὺς αἰῶνας ἤνεσα καὶ ἐδόξασα, ὅτι ἡ ἐξουσία αὐτοῖ ἐξουσία αἰώνιος καὶ ἢ βασιλεία αὐτοῦ εἰς γενεὰν καὶ γενεάν, καὶ πάντες οἱ κατοικοῦντες τὴν γῆν εἰς οὐδὲν ἐλογίσθησα»" καὶ κατὰ τὸ θέλημα αὐτοῦ ποιεῖ ἐν τῇ δυνάμει τοῦ οὐρανοῦ καὶ ἐν τῇ κατοικίᾳ τῆς γῆς καὶ οὐκ ἔστιν ὃς ἀντιστήσεται τῇ χειρὶ αὐτοῦ καὶ ἐρεῖ αὐτῷ" τί ἐποίησας; --- αὐτῷ τῷ καιρῷ αἱ φρένες μου ἐπεστράφησαν ἐπ᾽ ἐμὲ καὶ εἰς τὴν τιμὴν τῆς βασιλείας μου ἦλθον᾽ καὶ ἡ μορφή μου ἐπέστρεψεν ἐπ᾽ ἐμὲ καὶ οἱ τύραν»οί μου καὶ οἱ μεγιστᾶνές μου ἐξεζήτουν με, καὶ ἐπὶ τὴν βασιλείαν μου ἐκραταιώθην καὶ μεγαλωσύνη περισσοτέρα προσετέθη μοι. νῦν οὺν ἐγὼ Ναβουχοδονόσορ αἰνῶ καὶ (ὑπερυψῶλν καὶ δοξάζω τὸν βασιλέα τοῦ οὐρανοῦ, ὅτι (πάντα τὰ ἔργα αὐτοῦ ἀληθινὰ καὶ αἱ τρίβοι αζὐτοῦν) κρίσεις καὶ πάντας τοὺς πορευομένους ἐν ὑπερηφανίᾳ δύναται ταπεινῶσαι". --- ἐν τῷ ἀποθέσθαι αὐτὸν τὴν ὑπερηφανίαν {τὴν πολλὴν) ἣν ἐκέκτητο καὶ ἐν τοῖς ὄρεσιν ὀδυνηθέντα ἐξομολογήσασθαι τῷ θεῷ ἐπιγνόντα τὴν ἐξουσίαν τὴν ἐπουράνιον ἀπεκατέστη πάλιν ἐπὶ τὴν ἀρχὴν τῆς βασιλείας αὐτοῦ" ἐκζητησάντων τε αὐτὸν τῶν μεγιστάνων καὶ τυράννων καὶ πάντων τῶν ὑπ᾽ αὐτὸν ὄντων [oT] καὶ περισσοτέραν τιμὴν καὶ δόξαν περιέθηκαν αὐτῷ. ἵνα πληρωθῆ τὸ ἐν τῷ ὁράματι εἰρημένον" «πλὴν τὴν φυὴν τῶν ῥιζῶν τοῦ δένδρου ἐάσατε ἐν τῇ γῆ", «ἕως οὗ γνῷ ὅτι κυριεύει ὁ ὕψιστος τῆς βασιλείας τῶν ἀνθρώπον καὶ ᾧ ἂν δόξῃ δώσει αὐτήνγ΄". ### English translation (Claude) We find, then, in the records that Nebuchadnezzar reigned twenty-five years. For he reigned the first eighteen years, when, lifted up, he set up the image. Then 'after twelve months' this befell him, and he 'was driven from among men', and the kingdom was taken from him. And when he had been humbled and had besought the Lord, and confessed and supplicated God the Most High, being sought out by his nobles (and) returning, he reigned again seven years. As he himself relates, saying: 'And at the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me, and I blessed the Most High and praised and glorified him who lives for ever, for his authority is an everlasting authority and his kingdom from generation to generation; and all the inhabitants of the earth are accounted as nothing, and he does according to his will in the host of heaven and among the inhabitants of the earth, and there is none who can stay his hand and say to him, What have you done? At that time my understanding returned to me, and I came to the honour of my kingdom, and my form returned to me; and my princes and my nobles sought me out, and I was established in my kingdom, and still greater majesty was added to me. Now therefore I, Nebuchadnezzar, praise and (extol) and glorify the King of heaven, for (all his works are true and his ways) are judgments, and he is able to humble all who walk in pride.' When he had laid aside the (great) pride that he had acquired, and, suffering in the mountains, had confessed to God, recognizing the heavenly authority, he was restored again to the rule of his kingdom; his nobles, princes and all who were under him sought him out, and they invested him with greater honour and glory, so that what was said in the vision might be fulfilled: 'But leave the stump of the roots of the tree in the earth', 'until he knows that the Most High rules the kingdom of men, and to whom he will he gives it.' ### Scripture references - Dan 4:29 (4:26 LXX): quotation, high confidence - Dan 4:33 (4:30 LXX): quotation, high confidence - Dan 4:34 (4:31 LXX): quotation, high confidence - Dan 4:36 (4:33 LXX): quotation, high confidence - Dan 4:37 (4:34 LXX): quotation, high confidence - Dan 4:15 (4:12 LXX): quotation, high confidence ### Translation notes - Hippolytus's chronology of Nebuchadnezzar (25 years) is his own reckoning from 'the records'. Quotations: Dan 4:29, 33, 34–37, 15, 25 (Theodotion 4:26, 30–34, 12, 22). ### Citation (SBL) Hippolytus, Comm. Dan. 3.11 (Bonwetsch GCS 1:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-11). ## Commentary on Daniel 3.12 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-12 - Source: Bonwetsch GCS 1:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebuchadnezzar's two dreams and Daniel's vision of the four beasts agree, and as past prophecies have come true, so will those still to be fulfilled. ### Greek text Τὰ μὲν οὖν συμβάντα τῷ βασιλεῖ Ναβουχοδονόσορ τοῖς τότε καιροῖς ταῦϊίτα Ele)... καὶ ὑπόμνζησιν... πάντων τῶν) ἀνθρώπων ἄραγρ (ἀφέντα ον οἧς καὶ ὃ Δανιὴλ ἐν τοῖς αὐ)τοῦ ὁράμασιν) ὄντως ταῦτα γενόμενα διηγήσατο, περὶ ὧν ἐὰν ἐπιβησώμεθα ἐπὶ τὸν τόπον ἀμφότερα συγκρίναντες ὁμοια καὶ ἀληθῆ ταῦτα εἶναι ἐπιδείξομεν. 2000 μὲν γὰρ ἐνύπνια εἶδεν N αβουχοδονόσορ, τὸ τῆς ποικίλης εἰκόνος. ἔπειτα περὶ τοῦ δένδρου, ἅτινα Δανιὴλ μὲν συνέκρινεν, κατὰ καιρὸν ἫΝ \ ς u \ \ - δὲ καὶ πληρωθήσεται. θδομοίως ἃ καὶ Δανιὴλ τέσσαρα θηρία θεωρεῖ ἀναβαίνοντα ἐκ τῆς θαλάσσης, ἐξ ὧν τινὰ μὲν ἤδη ἐγένοντο, τινὰ δὲ γενήσεται, ἵνα ἐπιδείξωμεν τὴν προφητείαν τοῦ Δανιὴλ ὁμοίαν τοῖς λοιποῖς καὶ ἴσην, ἂν (ογδενὶ διαλλάσσουσαν, πρὸς ἀπόδειξιν τῶν ἡδὴ μὲν γεγονότων καὶ ὄντων καὶ αὖθις ἐσομένων. "εἰ γὰρ πιστεύομεν τοῖς ἤδη γεγονόσιν ος ἀληθεύει, πῶς οὐχὶ (καὶ τὰ γενησόμενα ἀληθῆ ἔσται, ἃ) οὗ μακάριοι προφῆται (ὡς ἐσόμενα προζεπ)ηγγειλία»" κατὰ δὲ τὴν τοῦ θεοῦ; βουλὴν {τοῖς ἰδίοις) καιροῖς προκύπτζουσ)λιν ἅπαντα πληροωθέντα. ### English translation (Claude) The things that befell King Nebuchadnezzar in those times, then, were these, … and a reminder … of all men …, as Daniel too in his visions related these things as really having happened; and if we come to the place, we shall compare the two and show that they agree and are true. For Nebuchadnezzar saw two dreams: that of the image of many materials, and then that of the tree, which Daniel interpreted, and which will be fulfilled in due time. Likewise Daniel sees four beasts coming up out of the sea, of which some have already come to be and some will come to be; so we shall show that Daniel's prophecy is like and equal to the rest, differing in nothing, as a demonstration of things that have already come to be, that are, and that will again come to be. For if we believe that things which have already happened came true, how shall not (the things to come also be true, which) the blessed prophets (foretold as to come), and which according to the counsel of God will appear in their own times, all of them fulfilled? ### Scripture references - Dan 7:3: allusion, high confidence ### Translation notes - The opening sentence is damaged in the OCR; lost words are marked '…' and the rest is translated by sense. Allusions: Dan 2, 4, 7:3. The words in round brackets are Bonwetsch's restorations. ### Citation (SBL) Hippolytus, Comm. Dan. 3.12 (Bonwetsch GCS 1:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-12). ## Commentary on Daniel 3.13 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-13 - Source: Bonwetsch GCS 1:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lemma of Daniel 5:1–9: Belshazzar's feast, the profaned temple vessels, and the writing on the wall that none of the wise men could read. ### Greek text Ἴδωμεν οὖν τί λέγει ἡ γραφή" »Βαλτάσαρ (ὃ) βασιλεὺς ἐποίησεν δεῖπνον μέ γα τοῖς μεγιστᾶσιν» αὐτοῦ χιλίοις, (καὶ κατέναντι τούτων ὁ οἶνος, καὶ πίνων Βαλτάσαρ εἶπεν ἐν τῇ γεύσει τοῦ οἴγου ἐνεγκεῖν τὰ σκεύη τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ, ἃ ἐξήνεγκεν Ναβουχοδονόσορ ὁ πατὴρ αὐτοῦ ἐκ τοῦ ναοῦ τοῦ ἐν Ἱερουσαλήμ, καὶ πινέτωσᾶν ἐν αὐτοῖς ὃ βασιλεὺς καὶ οἱ μεγιστᾶνες αὐτοῦ καὶ αἱ παλλακαὶ αὐτοῦ καὶ αἱ παράκοιτοι αὐτοῦ. (καὶ ἠνέχθησαν τὰ σκεύη τὰ χρυσᾶ καὶ τὰ ἀργερᾶ. ἃ ἐξήνεγκεν Ναβουχοδονόσορ ὁ πατὴρ αὐτοῦ ἐκ τοῦ ναοῦ τοῦ θεοῦ τοῦ ἐν Ἱερουσαλήμ, καὶ ἔπινον ἐν αὐτοῖς ὁ βασιλεὺς καὶ οἱ μεγιστᾶνες αὐτοῦ καὶ αἱ παλλακαὶ αὐτοῦ καὶ αἱ παράκοιτοι αὐτοῦ. ἔπινον οἶνον καὶ ἤνεσαν τοὺς θεοὺς τοὺς χρυσοῦς καὶ ἀργυροῦς καὶ χαλκοῦς καὶ σιδηροῦς καὶ ξυλίνους καὶ λιθίνους. ἐν αὐτῇ τῇ ὥρᾳ ἐξῆλθεν δάκτυλος χειρὸς ἀνθρώπου καὶ ἔγραφεν κατέναντι τῇ λαμπάδος ἐπὶ τῷ κονιάματι τοῦ τοίχου τοῦ οἴχου τοῦ ᾿ βασιλέως. με ὁ βασιλεὺς ἐθεώρει τοὺς ἀστραγάλους τῆς χει(ρὸφ) τῆς γραφούσης. τότε (τοῦ) βασιλέως ἡ μορφὴ ἠλλοιώθη καὶ οἱ διαλογισμοὶ αὐτοῦ συνετάρασσον αὐτὸν καὶ οἱ σύνδεσμοι τῆς ὀσφύος αὐτοῦ διελύοντο καὶ τὰ γόνατα αὐτοῦ συνεχροτοῦντο. καὶ ἐβόησεν ὃ βασιλεὺς ἐν ἰσχύϊ τοῦ εἰσαγαγεῖν μάγους Χαλδαίους γαζαρηνούς ‘ καὶ εἶπεν τοῖς σοφοῖς Βαβυλῶ ὥνος ὃς ἂν ἀναγνῷ τὴν γραφὴν ταύτην καὶ τὴν σύγκρισιν αὐτῆς γνωρίσῃ μοι, πορφύραν ἐνδύσεται καὶ ὃ μανιάκης ὁ χρυσοῦς ἐπὶ τὸν τράχηλον αὐτοῦ καὶ τρίτος ἐν τῇ βασιλείᾳ μου ἄρξει. καὶ εἰσεπορεύοντο (πάντες) οἱ σοφοὶ τοῦ βασιλέως καὶ οὐκ ἠδύναντο τὴν γραφὴν ἀναγνῶναι οὐδὲ τὴν σύγκρισιν γνωρίσαι τῷ βασιλεῖ. καὶ ὁ Βαλτάσαρ ἐταράχθη καὶ ἡ μορφὴ αὐτοῦ ἠλλοιώθη καὶ οἱ μεγιστᾶνες αὐτοῦ συνεταράσσοντο.“" ### English translation (Claude) Let us see, then, what Scripture says: 'Belshazzar (the) king made a great feast for a thousand of his nobles, (and before them was the wine; and drinking, Belshazzar said, when he tasted the wine, to bring the vessels of gold and silver which Nebuchadnezzar his father had taken out of the temple in Jerusalem, so that the king and his nobles, his concubines and his wives might drink from them. (And the vessels of gold and silver were brought, which Nebuchadnezzar his father had taken out of the temple of God in Jerusalem, and the king and his nobles, his concubines and his wives drank from them. They drank wine and praised the gods of gold and silver, of bronze and iron, of wood and stone. In that very hour the finger of a man's hand came out and wrote opposite the lampstand on the plaster of the wall of the king's house; and the king watched the knuckles of the hand that wrote. Then the king's form was changed, and his thoughts troubled him, and the joints of his loins were loosed, and his knees knocked together. And the king cried aloud to bring in the magi, Chaldeans and soothsayers, and said to the wise men of Babylon: Whoever reads this writing and makes known to me its interpretation shall be clothed in purple, and the chain of gold shall be on his neck, and he shall rule as third in my kingdom. And (all) the king's wise men came in, and they could not read the writing nor make known the interpretation to the king. And Belshazzar was troubled, and his form was changed, and his nobles were confounded.' ### Scripture references - Dan 5:1: quotation, high confidence - Dan 5:2: quotation, high confidence - Dan 5:5: quotation, high confidence - Dan 5:6: quotation, high confidence - Dan 5:7: quotation, high confidence - Dan 5:9: quotation, high confidence ### Translation notes - Quotation: Dan 5:1–9 (Theodotion). ### Citation (SBL) Hippolytus, Comm. Dan. 3.13 (Bonwetsch GCS 1:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-13). ## Commentary on Daniel 3.14 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-14 - Source: Bonwetsch GCS 1:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Belshazzar's sacrilege, and the writing hand as a sign of the Word who wrote the law with the finger of God and would one day take flesh. ### Greek text Μετὰ οὖν] τὴν τελευτὴν τοῦ Ναβουχοδονόσορ διαδέζχεται τὴν) βασιλείαν αὐτοῦ (ὁ υἱὸς Εὐιλὰτὺὸ Μαρωδάκ, οὗ ἡ γρ(αφὴν οὐ μέμνηται, N τοι διὰν τὸ ΝΣ εὐλαβῶς αὐτὸν» θεβιωκέναι, ἤτοι διὰ τὸ μηδὲν ἐπ᾿ αὐτῷ τεράστιον γεγενῆσθαι. Σρὗτος βασιλεύει ἔτη δεκαδύο, καὶ μετὰ τοῦτον (0) ἀδελφὸς αὐτοῦ Βαλτάσαρ, περὶ οὐ νῦν ἡ γραφὴ τὴν διήγησιν ποιεῖται. ὁοῦτος (οὖν) ἐν τῷ τετάρτῳ ἔτει τῆς βασιλείας αὐτοῦ ἐποίησεν δεῖπνον μέγα τοῖς μεγιστᾶσιν αὐτοῦ χιλίοις. ὄντων δὲ αὐτῶν ἐν τῷ πότῳ φυσιωθεὶς ὁ βασιλεὺς ἐκέλευσεν τὰ σκεύη τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ ἃ ἤνεγκεν Ναβουχοδονόσορ ὁ πατὴρ αὐτοῦ ἐκ TOT ναοῦ τοῦ ἐν ἱἹΙερουσαλὴμ προσενεχθῆναι, πίνειν τε ἐν αὐτοῖς τοὺς μεγιστᾶνας καὶ τὰς παλλακὰς αὐτοῦ, καὶ τὰ (τῷ θεῷ) ὑπὸ ἕτερων βασιλέων εἰς δόξαν καὶ τιμὴν ἀνατεθέντα ταῦτα ταῖς μιεραῖς χερσὶν λαμβάνοντες ... τούτου τοίνυν γεναμένου »ἐξῆλθεν δάκτυλος χειρὸς ἀνθρώπου καὶ ἔγραφεν κατέναντι τῆς λαμπάδος ἐπὶ τὸ κονίαμα τοῦ τοίχου τοῦ οἴκου τοῦ βασιλέως". "ἐπὶ μὲν τοῦ Ναβουχοδονόσορ εἴρηται, (ἅγιος ἀπὸ οὐρανοῦ κατέβη", ἐνθάδε (δὲν λέγει ,,ἐξῆλθον δάκτυλοι χειρός“ σημαίνουσα ἡ γραφὴ μελλήσει» αὐτὸν τὸν λόγον ἐπ᾽ ἐσχάτων σωματοποιεῖσθαι καὶ σχῆμα ἀνθρώπου ἀναλαμβάνειν. ἵνα μηκέτι ος δι᾿ εἴδους βλέπηται, ἀλλὰ σαρκικῶς ἄνθρωπος γενόμενος καὶ μετὰ ἀνθρώπων ἀναστραφεὶς τὸ θέλημα τοῦ πατρὸς ἐπιτελῆται. τὲν τῷ οὖν γράψαι τὴν γραφὴν ἐν τῷ τοίχῳ͵ ἐσήμανεν ἡ γραφὴ ἐν τούτῳ αὐτὸν εἶναι τὸν ἐν τῷ ὄρει ἐν ταῖς πλαξὶν τὸν νόμον τοῦ θεοῦ ἐγχαράξαντα. ὡς ἡ γραφὴ λέγει" υκαὶ ἦσαν αἱ πλάκες γεγραμμέναι δακτύλῳ θεοῦ“. καὶ „N (γραφὴ γραφὴ θεοῦ" ἣν γεγραμμένη. ‚&v ταῖς πλαξίν"). δοῦτως οὐν (.. καὶ ἐνηθάζδε οὦ μόνῳ τῷ βασιλεῖ ΩΣ δάκτυλοι τῆς χειρὸς“ ἐδείκνυντο νκατέναντι τῆς λαμπάδος" ἐστράπτοντες, ἵνα τὰ ἐκεῖ γραφόμενα θεοῦ γραφὴ εἶναι νομισθῆ,. Ψ "τὸ γὰρ φῶς τὴς χειρὸς ἀντιλάμψαν τῷ φωτὶ τῆς λαμπάδος HUB Ὁ}Ὲ8}" τὸ ταύτης φῶς, ἵνα οἱ δάκτυλοι γράφοντες ἐν τῷ τοίχῳ δραθῶσιν. ### English translation (Claude) After the death of Nebuchadnezzar, (his son) Evil-merodach succeeds to his kingdom; Scripture does not mention him, either because he lived piously, or because nothing marvellous happened in his time. He reigned twelve years, and after him his brother Belshazzar, about whom Scripture now gives its account. In the fourth year of his reign he made a great feast for a thousand of his nobles. While they were at the drinking, the king, puffed up, ordered the vessels of gold and silver, which Nebuchadnezzar his father had brought out of the temple in Jerusalem, to be brought, and his nobles and his concubines to drink from them; and the things that had been dedicated (to God) by other kings for glory and honour, these they took in their defiled hands …. When this had happened, 'the finger of a man's hand came out and wrote opposite the lampstand on the plaster of the wall of the king's house.' In Nebuchadnezzar's time it was said, 'A holy one came down from heaven'; but here it says, 'Fingers of a hand came out', Scripture signifying that the Word himself would at the last take a body and assume the form of a man, so that he would no longer be seen as in a vision, but, having become man in the flesh and lived among men, would accomplish the will of the Father. By his writing the writing on the wall, Scripture signified that he is the one who engraved the law of God on the tablets on the mountain, as Scripture says: 'And the tablets were written with the finger of God', and 'the writing was the writing of God', written 'on the tablets'. So (too) here 'the fingers of the hand' were shown to the king alone, flashing 'opposite the lampstand', so that what was written there might be recognized as the writing of God. For the light of the hand, shining against the light of the lampstand, dimmed its light, so that the fingers might be seen writing on the wall. ### Scripture references - Dan 5:1: allusion, high confidence - Dan 5:2: allusion, high confidence - Dan 5:5: quotation, high confidence - Dan 4:13 (4:10 LXX): quotation, high confidence - 2 Kgs 25:27: allusion, medium confidence - Exod 31:18: quotation, high confidence - Exod 32:16: quotation, high confidence ### Translation notes - Hippolytus's chronology (Evil-merodach reigned twelve years; Belshazzar his brother) is his own; Scripture calls Nebuchadnezzar Belshazzar's father (Dan 5:2). Quotations: Dan 5:5; Dan 4:13; Exod 31:18; Exod 32:16. A word or two is lost in the OCR after 'defiled hands' ('…'). 'Dimmed' translates a damaged word by sense. ### Citation (SBL) Hippolytus, Comm. Dan. 3.14 (Bonwetsch GCS 1:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-14). ## Commentary on Daniel 3.15-16 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-15 - Source: Bonwetsch GCS 1:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 5:7–12: the wise men fail; the queen recommends Daniel, whom the nobles had passed over out of envy, as the gifted are still envied today. ### Greek text οΟὺς ἰδὼν ὃ βασιλεὺς καὶ ἔμφοβος γενόμενος τρόμῳ τε πολλῷ συσχεθεὶς νἢ βόησεν“. „ED ἰσχύϊ τοῦ εἰσαγαγεῖν μάγους Χαλδαίυυς γαξαρὴν οὖς" μὴ νοῶν, ὅτι οὐ τούτοις ἐξὸν ἡ» τὰ τοῦ θεοῦ γράμματα ἀναγιν ὥσκειν, ἀλλὰ τοῖς ἐκ παιδὸς νόμον θεοῦ ἠσκηκόσιν καὶ τὰ θεῖα γράμματα ἐκ πατέρων ἐπεγνωκόσιν. mE οὐ» πάντων ἔφη πρὸς αὐτοὺς ὁ βασιλεύς" φὴν ταύτην καὶ τὴν σύγκρισιν αὐτῆς γνωρί(σῃ MOL), πορφύραν ἐνδύΐζσεται καὶ ὁ μανιάκης ὁ (χρυσο) ὃς περὶ τὸν τράχηλον αὐτοῦ καὶ τρίτος ἐν τῇ βασιλείᾳ: μου ἄρξει. καὶ ἐπορεύοντο πάντες οἱ σοφοὶ τοῦ βασιλέως καὶ οὐκ ἠδέναντο τὴν γραφὴν ἀναγνῶναι, οὐδὲ τὴν σύγκρισιν αὐτῆς γνωρίσαι τῷ βασιλεῖ. πόσοι γὰρ τότε τῶν δαβυλωνίων πολλοῖς τρόποις μηχανούμενοι ἐβούλοντό τε ξένον ῥῆμα πλάσαντες ἀρέσαι τῷ βασιλεῖ καὶ πορφύραν ἐνδύ ασθαι καὶ ἐπὶ θρόνῳ τρίτῳ δοξασθῆναι. ἀλλ᾽ ἣν ἀποκεκρυμμένον ἀπ᾿ αὐτῶν τὸ ὁῆμα. ἠμβλύνθησαν γὰρ οἱ ὀφθαλμοὶ αὐτῶν καὶ ἐπηρούθ' ῃ τὰ νοήματα τῆς καρδίας αὐτῶν' γεμώς OEL γὰρ ζὁ) ZU θεὸς »τοὺς διαλ ογισμοὺς τῶν σοφῶν, ὅτι εἰσὶν μάταιοι" 'πάντων οὖν παραιτουμένων »ἐταράχθη"“ „0 βασιλεὺς" υκαὶ ἡ μορφὴ αὐτοῦ ἠλλοιώθη, καὶ οἱ μεγισὶ τᾶνες αὐτοῦ (συνεταράγσσονίτο" ΑΙ ε(ὥκούσασα, ἢ βασίλισσα)" τὸ γεγονὸς υδἰζσῆλθεν)" εἰς τὸν οἶχον τοῦ πότου καὶ εἶπεν" τῷ βασιλεῖ" „UN ταρασσέτωσάν σε οἱ διαλογισμοί σου, καὶ ἢ μορφή σου μὴ ἀλλοιούσθω" ἔστιν ἀνὴρ ἐν τῇ βασιλείᾳ σου ἐν ᾧ πνεῦμα θεοῦ, καὶ ἐν ταῖς ἡμέραις τοῦ πατρός σου γρηγόρησις καὶ σύνεσις ἐδόθη αὐτῷ" καὶ ὁ βασιλεὺς Ναβουχοδονόσορ ὁ πατήρ σου ἄρχοντα ἐπαοιδῶν μάγων Χαλδαίων γαζαρηνῶν κατέστησεν αὐτόν. ὅτι πνεῦμα θεοῦ περισσὸν ἐν αὐτῷ καὶ φρόνησις καὶ σύνεσις, συγκρίνων ἐνύπνια καὶ ἀναγγέλλων κρατούμενα καὶ λύων συνδέσμους, Δανιήλ᾽ καὶ ὁ βασιλεὺς ἐπέθηκεν αὐτῷ ὄνομα Βαλτάσαρ. νῦν οὖν κληθήτω καὶ τὴν σύγκρισιν ἀναγγελεῖ σοι." ΧΥ͂Ι. Τίς οὖν ἡ αἰτία τοῦ τὴ» βασίλισσαν εἰσελθεῖν καὶ μνείαν ποιεῖσθαι τοῦ Δανιήλ; πάντες γὰρ οἱ μεγιστᾶνες καὶ . . (οὗτ)ος μόνος τὰ ἐνύ ὕζπνια αὐτῷ διέκρινεν, καὶ ἄρχοντα ἐπὶ τοὺς σοφοὺς Βαβυλῶνος τοῦτον κατέστησεν; ἡἤδεσαν καὶ αὐτοί, ἀλλὰ δὴ ἐφθόνουν αὐτῷ, ἐπειδὴ σοφίᾳ ἐπουρανίῳ 4 κεκοσμημένος" οὐκ ἠβούλοντο ἀναγγεῖλαι τῷ βασιλεῖ περὶ αὐτοῦ, ἵνα μὴ ἐλθόντος αὐτοῖ καὶ εἰπόν»τος τὴν γραφὴν ὕστερον αὐτοὶ καταισχυνθῶσιν. ὅ τοῦτο δὲ οὐ μόνον τότε ἐπὶ τῷ Δανιὴλ ἐγένετο, ἀλλὰ καὶ ἕως νῦν ἐπὶ πολλοῖς συμβαίνει. τἡνίκα γάρ τις ἔξιος γενάμενος χάριν παρὰ θεοῦ κτήσηται καὶ σοφώτερος τῶν ἄλλων εὐρεθῇ, εὐθέως πάντες περιβλεπόμενοι μισοῦσιν τοῦτο», διώκουσιν, ὑβρίζουσιν, ἀτιμάζουσιν, καταλαλοῦσιν, ἐξουθενοῦσιν, ἵνα ἐν τούτῳ ὁόξωσιν αὐτοὶ «εἶναί τι, μηδὲν" ὄντες. TO ὅμοιον γὰρ ἐπὶ τοῖς (προφήταις συνέβη καὶ ἐπὶ τῷ κυρίῳ καὶ ἐπὶ τοῖς ἀλποῦξό λοις. (οὕτως καὶ ἐ)πὶ τοῦ Ζανιήλ (τὰ ἐν Βα)βυλῶνι συμβάντα »(οήG0UE)V' προκόπτουσα γὰρ ὴ γραφὴ δείξει ταῦτα οὕτως γεγενημένα. ### English translation (Claude) [15] Seeing them, the king became afraid, and seized with great trembling 'cried aloud' 'to bring in the magi, Chaldeans and soothsayers', not understanding that it was not permitted to these to read the writings of God, but to those who had practised the law of God from childhood and had learned the divine writings from their fathers. Then the king said to them all: 'Whoever reads this writing and makes known (to me) its interpretation shall be clothed in purple, and the chain of (gold) shall be about his neck, and he shall rule as third in my kingdom. And all the king's wise men came, and they could not read the writing nor make known its interpretation to the king.' How many of the Babylonians then, contriving in many ways, wished to invent some strange word to please the king, to be clothed in purple and to be glorified on the third throne! But the word was hidden from them; for their eyes were dimmed and the thoughts of their heart were blinded; for God 'knows the thoughts of the wise, that they are futile'. When all, then, had excused themselves, 'the king was troubled, and his form was changed, and his nobles were confounded'. 'The queen', hearing what had happened, 'came into the banqueting hall and said' to the king: 'Let not your thoughts trouble you, nor let your form be changed. There is a man in your kingdom in whom is the Spirit of God; and in the days of your father wakefulness and understanding were given him; and King Nebuchadnezzar your father appointed him chief of the enchanters, magi, Chaldeans and soothsayers, because an abundant Spirit of God was in him, and prudence and understanding, interpreting dreams, declaring hidden things and loosing knots: Daniel; and the king gave him the name Belteshazzar. Now therefore let him be called, and he will declare to you the interpretation.' [16] What, then, was the reason for the queen's coming in and making mention of Daniel? For all the nobles and … knew that he (alone) had interpreted the dreams for him, and that he had appointed him chief over the wise men of Babylon. They themselves knew it too, but they envied him, because he was adorned with heavenly wisdom; they did not wish to tell the king about him, lest, if he came and read the writing, they should afterwards be put to shame. This happened not only to Daniel then; it happens to many until now. For when someone, having become worthy, obtains grace from God and is found wiser than the others, at once all eye him askance and hate him, persecute, insult, dishonour, slander and despise him, so that in this they may seem 'to be something' though they are 'nothing'. For the like befell the (prophets), and the Lord, and the apostles. (So also) we (shall see what) befell Daniel (in Babylon); for as Scripture proceeds it will show that these things happened so. ### Scripture references - Dan 5:7: quotation, high confidence - Dan 5:8: quotation, high confidence - Dan 5:9: quotation, high confidence - Dan 5:10: quotation, high confidence - Dan 5:11: quotation, high confidence - Dan 5:12: quotation, high confidence - 1 Cor 3:20: quotation, high confidence - Ps 94:11 (93:11 LXX): allusion, medium confidence - Gal 6:3: quotation, high confidence ### Translation notes - This staged unit holds Bonwetsch's chapters 15 and 16 (the numeral XVI is visible); marked [15], [16]. Quotations: Dan 5:7–12 (Theodotion); 1 Cor 3:20 (Ps 94:11); Gal 6:3. A word is lost in the OCR in the first sentence of [16] ('…'); the words in round brackets are Bonwetsch's restorations. ### Citation (SBL) Hippolytus, Comm. Dan. 3.15 (Bonwetsch GCS 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-15). ## Commentary on Daniel 3.17 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-17 - Source: Bonwetsch GCS 1:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 5:13–28: Daniel refuses the king's gifts, recalls Nebuchadnezzar's humbling, rebukes Belshazzar's sacrilege, and reads and interprets the writing. ### Greek text Τότε τοίνυν ἀκούσας ὁ βασιλεὺς τὰ περὶ αὐτοῦ ἐκέλευσεν ἀχθῆναι. τὸν Δανιὴλ καί φησιν πρὸς αὐτόν᾽ σὺ εἶ Δανιὴλ ὁ ἀπὸ τῶν υἱῶν τῆς αἰχμαλωσίας τῆς Ἰουδαίας, ἧς ἤγαγεν Ναβουχοδονόσορ 6 πατήρ μου" »ἤκουσα περὶ σοῦ, ὅτι δύνασαι κρίματα συγκρῖναι. γῦν οὺν ἐὰν θυνηθῆς τὴν γραφὴν ταύτην ἀναγνῶναι καὶ «τὴν σύγκρισιν αὑτῆς γνωρίσαι μοι, πορφύραν ἐνδύσῃ καὶ ὁ μανιάκης ὃ χρυσοῦς ἔσται ἐπὶ τὸν τράχηλόν σου, καὶ τρίτος ἐν τῇ βασιλείᾳ μου ἄρξεις". 26 δὲ μακάριος Δανιὴλ. μὴ δώροις ἐπιγείοις χαιρόμενος, μηδὲ δόξῃ βασιλικῇ ὑπεραιρόμενος, ἀπεχρίθη".. «τὰ δόματά σοῦ, βασιλεῦ, σοὶ ἔστω. καὶ τὴν δωρεὰν TOT οἰϊίχου σου ἑτέρῳ δός" ἐγὼ δὲ (τὴν γραφὴν) ἀναγνζώσομαι καὶ τὴν σύγκρισιν αὐ τίῆς vo) ρίσω σοι". Ἰκαὶ οὕτως ἀρξάμενος πάντα καθεξῆς τὰ τῷ πατρὶ αὐτοῦ συμβάντα διηγήσατο τῷ βασιλεῖ, «μα μὲν ἐκδιδάσκων αὐτὸν τὰ γενόμενα, ἅμα δὲ καὶ συνετίζων μὴ ἀλαζονεύεσθαι und ὑπερηφανεῖν παρὰ τὸ δέον ἐν τῇ τοῦ θεοῦ ἐξουσἰᾳ ὑπάρχοντα. Ἱφησὶν οὖν πρὸς αὐτόν" "ὁ θεὸς ὁ ἕψιστος τὴν βασιλείαν καὶ τὴν μεγαλωσύνην καὶ τὴν τιμὴν καὶ τὴν δόξαν ἔδωκεν Ναβουχοδονόσορ τῷ πατρί σου. καὶ ἀπὸ τῆς μεγαλωσύνης ἡς ἔδωκεν αὐτῷ πάντες οἱ λαοὶ φυλαὶ γλῶσσαι ἦσαν τρέμοντες καὶ φοβούμενοι ἀπὸ προσώπου αὐτοῦ" οἷς ἡβούλυτο αὐτὸς ἀνῇρει καὶ οὺς ἠβούλετο αὐτὸς ἔτυπτεν καὶ οὺς ἠβούλετο αὐτὸς ὕψφου (καὶ οὺς ἠβούλετο αὐτὸς ἐταπείνουν). καὶ ὅτε ὑψώθη % καρδία αὐτοῦ καὶ τὸ πνεῦμα αὐτὸῦ ἐκραταιώθη τοῦ ὑπερηφανεύεσθαι, κατηνέχθη ἀπὸ τοῦ θρόνου τῆς βασιλείας (καὶ ἡ τιμὴ ἀφηγρέθη ἀπὸ αὐτοῦ" (καὶ ἀπὸ) τῶν ἀνθρώπων ἐξεδιόχθη καὶ ἡ καρδία αὐτοῦ μετὰ θηρίων ἐδόθη καὶ μετὰ ὀνάγρων ἢ κατοικία αὐτοῦ, χόρτον ὡς βοῦν ἐψώμιξζον αὐτόν, καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ τὸ σῶμα αὐτοῦ ἐβάφη, ἕως οὐ yo, ὅτι κυρεεύ & ὁ ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων καὶ ᾧ ἂν δόξ Sn δώσει αὐτήν". δκαὶ ταῦτα εἰπὼν ἐπήνεγκεν τὰ ἀκέλουθα" ἅμα. μὲν ἐπιπλήσσων τῷ βασι εἴ καὶ πρόσωπον τούτου μὴ λαμβάνον, ἵνα ἀκούσας φοβηθῇ καὶ ὃ ἐποίησεν ἁμάρτημα εὐθέοως ἐπιγνῷ. θλέγει οὐν" «καὶ σὺ ὃ υἱὸς αὐτοῦ Βαλτάσαρ οὐκ ἐταπείνωσας τὴν καρδίαν σου κατέναντι τοῦ θεοῦ. οὐ ταῦτα πάντα ἔγνως; καὶ ἐπὶ κύριον τὸν θεὸν -» > - Ἢ ." > - Ὧν τοῦ οὐρανοῦ ὑψώθης καὶ τὰ σχεύη τοῦ οἴχου αὐτοῦ ἤνεγχας ἐνώπιόν σου, καὶ σὺ καὶ οἱ μεγιστᾶνές σου καὶ αἱ (παλλακαί σου καὶ AL) παράκοιτοί σου, οἶνον ἐπίνετε ἐν αὐτοῖς, καὶ τοὺς θεοὺς τοὺς χρυσοῦς καὶ ἀργυ!(ροῦς καὶ χαλκοῖς καὶ σιδηροῦς καὶ ξυλίνους καὶ λεθίνους, οἱ οὐ βλέπουσι καὶ οἱ οὐκ ἀκούουσι καὶ οὐ γινώσκουσιν, ἤνεσας καὶ) τὸν θεόν, οὗ ἡ (πνοή ο)ου ἐν χειρὶ αὐτοῦ καὶ πᾶσαι αἱ ὁδοί σου, αὐτὸν οὐκ ἐδόξασας. διὰ τοῦτο ἐκ προσώπου αὐτοῦ ἀπεστάλη ἀστράγαλος χειρὸς καὶ τὴν γραφὴν ταύτην ἔταξεν' μανὴ θεκὲλ φαρές. τοῦτο τὸ σύγκριμα τοῦ δήματος" μανή, ἐμέτρησεν ὁ θεὸς τὴν βασιλείαν σου καὶ ἐπλήρωσεν αὐτήν' θεκέλ, ἐστάθη ἐν ζυγῷ καὶ εὐρέθη ὑστεροῦσα" φαρές, διήρηται ἡ βασιλεία σου καὶ ἐδόθη Μήδοις καὶ Πέρσαις." ### English translation (Claude) Then, when the king had heard about him, he ordered Daniel to be brought, and said to him: 'Are you Daniel, of the sons of the captivity of Judea, which Nebuchadnezzar my father brought? I have heard of you, that you can interpret judgments. Now then, if you can read this writing and make known to me its interpretation, you shall be clothed in purple, and the chain of gold shall be on your neck, and you shall rule as third in my kingdom.' But the blessed Daniel, neither rejoicing in earthly gifts nor elated by royal glory, answered: 'Let your gifts be for yourself, O king, and give the reward of your house to another; but I will read (the writing) and make known to you its interpretation.' And beginning thus, he related to the king in order all that befell his father, at once teaching him what had happened and also bringing him to understand that he should not boast or be arrogant beyond what is fitting, since he was under the authority of God. He says, then, to him: 'The Most High God gave the kingdom and greatness and honour and glory to Nebuchadnezzar your father; and because of the greatness that he gave him, all peoples, tribes and tongues trembled and feared before him. Whom he wished, he killed; whom he wished, he struck; whom he wished, he exalted; (and whom he wished, he humbled). But when his heart was lifted up and his spirit was hardened to act proudly, he was brought down from the throne of his kingdom, (and the honour was taken from him); he was driven (from among) men, and his heart was made like the beasts', and his dwelling was with the wild asses; they fed him grass like an ox, and his body was wet with the dew of heaven, until he knew that the Most High rules the kingdom of men, and to whom he will he gives it.' And having said this, he added what followed, at once rebuking the king and not showing partiality to him, so that, hearing it, he might be afraid and at once recognize the sin he had committed. He says, then: 'And you his son, Belshazzar, have not humbled your heart before God, though you knew all this; and you have lifted yourself up against the Lord God of heaven, and the vessels of his house you brought before you; and you and your nobles, (your concubines and) your wives, drank wine from them; and you praised the gods of gold and silver, (of bronze, iron, wood and stone, which do not see, do not hear and do not know); and the God in whose hand is your (breath) and all your ways you have not glorified. Therefore from his presence the knuckle of a hand was sent, and it set down this writing: Mane, Thekel, Phares. This is the interpretation of the matter: Mane, God has measured your kingdom and brought it to an end; Thekel, it has been weighed in the balance and found wanting; Phares, your kingdom is divided and given to the Medes and Persians.' ### Scripture references - Dan 5:13: quotation, high confidence - Dan 5:16: quotation, high confidence - Dan 5:17: quotation, high confidence - Dan 5:18: quotation, high confidence - Dan 5:21: quotation, high confidence - Dan 5:22: quotation, high confidence - Dan 5:25: quotation, high confidence - Dan 5:28: quotation, high confidence ### Translation notes - Quotation: Dan 5:13–28 (Theodotion). Two manuscript folio numbers and a running head that leaked into the text are removed by logged corrections. ### Citation (SBL) Hippolytus, Comm. Dan. 3.17 (Bonwetsch GCS 1:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-17). ## Commentary on Daniel 3.18 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-18 - Source: Bonwetsch GCS 1:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 5:29–31: Daniel is honoured, Belshazzar is killed that night, and Darius the Mede receives the kingdom, as God sets up and removes kings. ### Greek text Ὁ μὲν γὰρ βασιλεὺς ἀκούσας τὴν γραφὴν καὶ τὸ ταύτης σύγκριμα ἐλυπήθη ἐπὶ τοῖς εἰρημένοις, ἐκέλευσεν (δ) ἐνδυθῆναι «τὸν AaDA πορφύραν" καὶ «εἶναι αὐτὸν τρίτον ἄρχοντα ἐν τῇ βασιλείᾳ". ",ἐν αὐτῇ τῇ νυχτὶ ἀνῃρέθη Βαλτάσαρ ὁ βασιλεὺς € Χαλδαῖος, καὶ Δαρεῖος ὁ Μῆδος παρέλαβεν τὴν (βασιλείαν αὐτοῦ, ὧν ἐτῶν ἑξήκοντα δύο. -"τοῦ di συγκρίζμ α)τος ads ἢ) γραφὴ περιέχει ὑπὸ τοῦ Δανιὴλ ἐπιλυθέντος αὐτῇ τῇ νυκτὶ .. ἐπὶ τοὺς Μήδους καθοὺς [αν] ὑπὸ τοῦ “Ὠανιὴλ εἴρηται" (καθιστῷ βασιλεῖς καὶ μεθιστῷᾷ“ ,γινώσκων τὰ ἐν τῷ σκότει, καὶ τὸ φῶς μετ᾽ αὐτοῦ ἐστιν". ### English translation (Claude) The king, hearing the writing and its interpretation, was grieved at what was said; he ordered Daniel to be clothed in purple and 'to be third ruler in the kingdom'. 'In that very night Belshazzar the Chaldean king was killed, and Darius the Mede received his kingdom, being sixty-two years old.' And the interpretation, as Scripture contains it, solved by Daniel, (was fulfilled) that very night …, (the kingdom passing) to the Medes, as was said by Daniel: (He) 'sets up kings and removes them', 'knowing what is in the darkness, and the light is with him'. ### Scripture references - Dan 5:29: quotation, high confidence - Dan 5:30: quotation, high confidence - Dan 5:31 (6:1 LXX): quotation, high confidence - Dan 2:21: quotation, high confidence - Dan 2:22: quotation, high confidence ### Translation notes - Quotations: Dan 5:29–31 (Theodotion 5:29–6:1); Dan 2:21–22. The middle sentence is damaged in the OCR; a word or two is lost ('…') and the rest is translated by sense. ### Citation (SBL) Hippolytus, Comm. Dan. 3.18 (Bonwetsch GCS 1:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-18). ## Commentary on Daniel 3.19 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-19 - Source: Bonwetsch GCS 1:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 6:1–4: Darius sets Daniel over the kingdom, and the satraps, envious of his wisdom and integrity, seek a pretext against him in vain. ### Greek text Παραλαβὼν οὖν Δαρεῖος ὁ ἐπικληθεὶς ᾿Ασουῆρος {τὴν βασιλείαν) «κατέστησεν «σατράπας ἑκατὸν εἴχοσι" «καὶ ἐπάνο αὐτῶν τακτικοὺς τρεῖς, ὃς ἦν Δανιὴλ εἷς ἐξ αὐτῶν, τοῦ ἀποδιδόναι αὐτοῖς τοὺς σατράπας λόγον, ὅπως ὃ ὁ βασιλεὺς μὴ ἐνοχλῆται. καὶ ἣν Δανιὴλ ὑπὲρ αὐ τοὺς : ὅτι πνεῦμα περισσὸν ἐν αὐτῷ, καὶ ὃ βασιλεὺς κατέστησεν αὐτὸν ἐφ᾽ ὅλης τῆς βασιλείας αὐτοῦ“. — Ξάκούσας γὰρ περὶ αὐτοῖ Δαρεῖος τήν TE σοφίαν ἣν ἐκέκτητο καὶ τὸ ἐκ παιδὸς πιστόν τε καὶ εὐλαβές, αὐτὸν πρωτεύειν πάντων τῶν φίλων αὐτοῦ καὶ κυριεύειν πάσης τῆς βα! (σιλείας αὐτοῦ... ὃ, τοῦ θρόζνου) τῆς αὐτοῦ βασιλείας χαρισάμενος καὶ πάντας τοὺς ἄρχοντας Αἰγύπτου ὑπηκόους τούτῳ ὑποτάξας. ἱτούτου τοίνυν γεναμένου, φθόνῳ κινηθέντες „OL τακτικοὶ καὶ οἱ σατράπαι ἐζήτουν πρόφασιν εὑρεῖν κατὰ Δαγνιήλ΄. ὅπως ἀφορμήν τινα κατ᾽ αὐτοῦ λαβόντες κατηγορήσαντες τοῦτον ἀποκτείνωσιν" (όπως τὸ ῥητὸν πληρωθῇ, ὃ πρὸ μιχροῦ εἴπαμεν, ὅτι ἐπὰν εὐλαβής τις ἢ τὸν θεὸν φοβούμενος, ἔχων χάριν καὶ σοφίαν παρὰ θεοῦ, ὑπὸ τῶν λοιπῶν ἀνθρώπων μισεῖται, διότε καὶ αὐτοὶ τῆς αὐτῆς χάριτος οὐκ ἠξιώθησαν. ὕρῦτος καὶ οἱ σατράπαι καὶ οἱ τακτικοὶ διὰ φθόνου ἐμίσουν τὸν Δανιήλ, ἐπειδὴ σοφώτερος καὶ πιστικώτερος πάντων ἢ». ὑτοῦτο γὰρ N γραφὴ ἐμαρτύρησεν λέγουσα", καὶ πᾶσαν πρόφασιν καὶ παράπτωμα (καὶ ἀμπλάκημα οὐχ) εὗρον κατ᾽ αὐτ(οῦ, ὅτι πιο)τὸς ἦν". τοῦ γὰρ (μόν)ον τὰς τοῦ θεοῦ ἐντολὰς κατὰ τὸν νόμον ἐφύλαττεν, ἀλλὰ καὶ τὰ τοῦ βασιλέως προστάγματα μετὰ πολλῆς ἐπιμελείας καὶ ἀκριβείας διέπων ἣν, ἐν μηδενὶ ῥυπαρῷ πράγματι κέρδους ὀλίγου χάριν τὴν ἑαυτοῦ καθαρὰν συνείδησιν μολῦναι βουλόμενος. ### English translation (Claude) Darius, then, surnamed Ahasuerus, having received (the kingdom), 'appointed a hundred and twenty satraps, and over them three governors, of whom Daniel was one, so that the satraps should give account to them, and the king should not be troubled. And Daniel was over them, because an abundant spirit was in him; and the king set him over his whole kingdom.' For Darius, having heard of the wisdom he possessed and of his faithfulness and piety from childhood, (wished) him to be first of all his friends and to have authority over his whole kingdom …, granting him (the second place after) the throne of his kingdom, and subjecting all the rulers of Egypt to him. When this had happened, 'the governors and satraps', moved by envy, 'sought to find a pretext against Daniel', so that, taking some occasion against him, they might accuse him and put him to death; so that the saying we spoke of a little before might be fulfilled: that whenever someone is pious and fears God, having grace and wisdom from God, he is hated by the rest of men, because they themselves were not counted worthy of the same grace. So too the satraps and governors hated Daniel from envy, because he was wiser and more faithful than all. For Scripture bore witness to this, saying: 'And they found no pretext or fault (or error) against him, because he was faithful.' For he not (only) kept God's commandments according to the law, but also carried out the king's orders with great care and exactness, not wishing to stain his own pure conscience in any sordid matter for the sake of a little gain. ### Scripture references - Dan 6:1 (6:2 LXX): quotation, high confidence - Dan 6:3 (6:4 LXX): quotation, high confidence - Dan 6:4 (6:5 LXX): quotation, high confidence - Gen 41:43: allusion, low confidence ### Translation notes - Quotations: Dan 6:1–4 (Theodotion 6:2–5). Hippolytus identifies Darius the Mede with Ahasuerus. The sentence about Darius's honours is damaged in the OCR: a few words are lost ('…'), and the mention of 'the rulers of Egypt' probably belongs to a comparison with Joseph (Gen 41:40–43) whose start is lost. ### Citation (SBL) Hippolytus, Comm. Dan. 3.19 (Bonwetsch GCS 1:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-19). ## Commentary on Daniel 3.20 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-20 - Source: Bonwetsch GCS 1:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 6:4–9: the satraps, failing to corrupt Daniel, persuade Darius to forbid prayer to any but himself for thirty days, as Haman once plotted against the Jews. ### Greek text Πόσοι γὰρ τότε προσποιούμενοι φίλοι μὲν εἶναι τῷ Δανιήλ, τῇ δὲ καρδίᾳ τοῦτον ἐμίσουν πονηρεύοντες, καὶ δῶρα δι᾿ ἑτέρων προσώπων ὑπέπεμσπον καὶ χρήματα ἱκανὰ δώσειν ἐπηγγείλαντο. τὴν τούτου ἁπλότητα πειράζειν» βουλόμενοι, ὡς λοιπὸν πρόφασιν κατ᾽ αὐτοῦ ἐσχηκότες ἐντύχωσιν τῷ βασιλεῖ οὑς χαριζόμενον αὐτὸν τὰ τοῦ βασιλέως κτήματα, καὶ οὕτως ὡς ἐπίβουλος ἀναιρεθῇ. “πάντοτε οὖν πολυμηχάνοως. ἐζήτουν" κατ᾽ αὐτοῦ αἰτίαν" καὶ μὴ εὐρισκόντων ὕστε (ρον συμβούλιον ἐγένετο λεγόντων" «οὐχ εὑρήσομεν κατὰ Δανιὴλ) πρόφαζσιν εἶδ μὴ ἐν νομίμοις θεοῦ αὐτοῦ. 3 τότε" μὲν μίαν γνώμην ποιησάμενοι προσῆλθον «τῷ βασιλεῖ καὶ εἶἴπον᾽ Δαρεῖε βασιλεῦ. εἰς τοὺς αἰῶνας ζῆθι' συνεβουλεύσαντο οἱ ἐπὶ τῆς βασιλείας σου στρατηγοὶ καὶ σατράπαι, ὕπατοι καὶ τοπάρχαι, τοῦ στῆσαι στάσει βασιλικῇ καὶ ἐνισχῦσαι ὁρισμόν, ὅπως (ὺς) ἂν αἰτήσηται αἴτημα παρὰ παντὸς θεοῦ καὶ ἀνθρώπων ἕως ἡμερῶν τριάκοντα, ἀλλ᾽ (N) παρὰ σοῦ. βασιλεῦ, ἐμβληθήσεται εἰς τὸν λάκκον τῶν λεόντων. νῦν οὖν. βασιλεῦ, στῆσον τὸν δρισμὸν καὶ ἔχθες γραφήν, ὅπως μὴ ἀλλοιωθῇ τὸ δόγμα Μήδων καὶ Περσῶν. Ἐτότε Δαρεῖος", (μὴ νοῶν) τὴν τούτων κακομήχανον ἢν ἐβουλεύσαντο γνώμην, ἐκέλευσεν (γραφῆναι τὸ δόγμα" καὶ δημοσίως τοῦτο προτεθῆνγαι. --- καὶ γὰρ .. “μάν, βουλόμενος ἀποκτεῖναι τὸν Μαρδοχαῖον καὶ τὸ τούτου γένος, προσελθὼν τῷ βασιλεῖ ᾿Αρταξέρξῃ τὰ ὁμοια συνεβουλεύσατο, ὅπως ἐκ βασιλικοῦ δόγματος τῇ τεσσαρεοκαιδεκάτῃ τοῦ δωδεκάτου μηνὸς μιᾷ ἡμέρᾳ οἱ πάντες Ἰουδαῖοι ἀποκτανθῶσιν. ### English translation (Claude) For how many then pretended to be Daniel's friends, while in heart they hated him and plotted evil! They sent him gifts through other persons and promised to give him a good deal of money, wishing to test his simplicity, so that, having then a pretext against him, they might petition the king, as though he were giving away the king's property, and so he might be put to death as a plotter. 'They sought', then, in every possible way, 'an accusation' against him; and when they found none, afterwards (a council was held, and they said: 'We shall not find against Daniel) any pretext, except in the laws of his God.' 'Then', having come to one mind, they went 'to the king and said: King Darius, live for ever. The generals and satraps of your kingdom, the consuls and toparchs, have taken counsel to establish a royal statute and to enforce a decree, that whoever asks a petition of any god or man for thirty days, except of you, O king, shall be cast into the den of lions. Now therefore, O king, establish the decree and set out the writing, so that the decree of the Medes and Persians may not be changed.' 'Then Darius', (not understanding) the malicious plan they had devised, ordered (the decree to be written) and to be published openly. For … Haman too, wishing to kill Mordecai and his people, went to King Artaxerxes and gave him like counsel, that by royal decree on the fourteenth of the twelfth month, on one day, all the Jews should be killed. ### Scripture references - Dan 6:4 (6:5 LXX): quotation, high confidence - Dan 6:5 (6:6 LXX): quotation, high confidence - Dan 6:6 (6:7 LXX): quotation, high confidence - Dan 6:7 (6:8 LXX): quotation, high confidence - Dan 6:9 (6:10 LXX): quotation, high confidence - Esth 3:13: allusion, high confidence ### Translation notes - Quotations: Dan 6:4–9 (Theodotion 6:5–10). The comparison with Haman follows Esther (Greek Esther names the king Artaxerxes; Hebrew Esther gives the thirteenth of Adar, Esth 3:13). A word is lost in the OCR before 'Haman' ('…'). Manuscript folio numbers that leaked into the text are removed by logged corrections. ### Citation (SBL) Hippolytus, Comm. Dan. 3.20 (Bonwetsch GCS 1:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-7/#p-3-20). ## Commentary on Daniel 3.21-23 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-21 - Source: Bonwetsch GCS 1:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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". — ### English translation (Claude) [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.' ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Commentary on Daniel 3.24 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-24 - Source: Bonwetsch GCS 1:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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' ('…'). ### Citation (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). ## Commentary on Daniel 3.25 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-25 - Source: Bonwetsch GCS 1:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - Quotations: Dan 6:11–15 (Theodotion 6:12–16). ### Citation (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). ## Commentary on Daniel 3.26 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-26 - Source: Bonwetsch GCS 1:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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'. ### Scripture references - Isa 40:26: quotation, high confidence - Dan 3:12: allusion, high confidence ### Translation notes - 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. ### Citation (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). ## Commentary on Daniel 3.27 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-27 - Source: Bonwetsch GCS 1:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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". ### English translation (Claude) 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'. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Commentary on Daniel 3.28 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-28 - Source: Bonwetsch GCS 1:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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'? ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Commentary on Daniel 3.29 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-29 - Source: Bonwetsch GCS 1:174 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text „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". ### English translation (Claude) '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.' ### Scripture references - 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 ### Extrabiblical texts - Acts Paul (Acts of Paul): allusion, high confidence ### Translation notes - 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). ### Citation (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). ## Commentary on Daniel 3.30 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-30 - Source: Bonwetsch GCS 1:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 6:24: the accusers perish in the den, as the Chaldeans perished by the furnace and Haman on his own gallows. ### Greek text 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. ### English translation (Claude) '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. ### Scripture references - 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 ### Extrabiblical texts - Pr Azar 24-25 (Prayer of Azariah and Song of the Three Young Men): allusion, high confidence ### Translation notes - 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). ### Citation (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). ## Commentary on Daniel 3.31 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/3-21/#p-3-31 - Source: Bonwetsch GCS 1:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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 ### English translation (Claude) '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 … ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## 4 (continued) - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-2 - Source: Bonwetsch GCS 1:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 7:2–4: the beasts are the world's kingdoms; the winged lioness is Babylon, and its plucked wings and human heart are Nebuchadnezzar's fall and restoration. ### Greek text Ἐπεὶ οὖν διάφορα θηρία ἐπεδείχθη τῷ μακαρίῳ dar ιὴλ [τῷ προφήτῃ) καὶ ταῦτα ἀλλήλων διαφέροντα, δεῖ »οῆσᾶι ἡ μᾶς, ὅτι οὐ περὶ θηρίον τινῶν διαλέγεται, ἀλλ᾽ ἐν τύπῳ καὶ εἰκόνι δείκνυσιν τὰς ἐν τῷ κόσμῳ τούτῳ ἐπαναστάσας βασιλείας, ὥσπερ θηρία διαφθείροντα τὴν ἀνθρωπότητα. τὴν γὰρ θάλασσαν τὴν μεγάλην τὸν σύμπανταὰ κόσμον λέγει, τέσσαρας δὲ ἀνέμους τοῦ οὐρανοῦ τὴν τετραπέρατον κτίσιν σημαίνει. τὸ οὖν εἰπεῖν" εἶδον «τέσσαρα θηρία" ἀναβαίνοντα .ἐκ τῆς θαλάσση ς", τὰς βασιλείας. λέγει. τοῦ κόσμου τούτου. τ τὸ" μὲν πρῶτον ὡσεὶ λέαινα καὶ πτερὰ αὐτῇ ὡς ἀετοῦ". λέαιναν οὖν εἰπὼν τὴν τῶν Βαβυλωνίων βασιλείαν ὀνομάζει, us ἦρξεν τότε Δαβουχοδονόσορ. 570 δὲ εἰπεῖν οσετρὰ αὐτῇ ὡς ἀετοῦ", ὅτι ὑφψωώθη ὁ βασιλεὺς καὶ κατὰ τοῦ θεοῦ ἐπήρθη φυσιωθεὶς τῇ καρδίᾳ διὰ τὸ μέγαν καὶ ἔνδοξον αὐτὸν γεγενῆσθαι. ὑἔπειτα λέγει" κἐξετίλη τὰ πτερὰ αὐτῖς, καὶ ἐξήρθη ἀπὲ τῆς γὴς καὶ ἐπὶ ποδῶν ἀνθρώπου ἐστάθη καὶ καρδία ἀνθρώπου ἐδόθη αὐτῇ". ὑτοῦτο γὰρ ὄντως ἐπὶ τοῦ Ναβουχοδονόσορ συνέβη, καθὼς ἐν τῇ πρὸ ταύτης βίβλῳ σεσήμανται; καὶ αὐτὸς δὲ τοῦτο οὕτως ἐπ᾽ αὐτῷ γεγενῆσθαι μαρτυρεῖ, ὡς ἐξεδιώχθη ἀπὸ τῆς βασιλείας [αὐτοῦ] καὶ ᾿ἀφῃρέθη ἀπ᾽ αὐτοῦ ἡ δόξα καὶ ἡ μεγαλωσύνη ἣν ἐκέκτητο τὸ πρότερον. θὥσπερ οὖν παν τὸς ὀρνέου ἐπὰν ἐκτιλῇ τὰ πτερὰ ἀδυνατεῖ καὶ εὐάλωτον γίνεται, οὕτως ῳ! καὶ τότε τοῦ βασιλέως ἀπέστησαν αἱ δυνάμεις, δι᾿ ὧν ἐδέκει καυχᾶσθαι καὶ ὑφηλοφρον εἶν», οἷς φοβηθεὶς τότε ἔφυγεν εἰς τὴ» ἔρημον ἵνα μὴ ὑπ᾽ αὐτῶν ἀναιρεθῇ. θτὸ οὖν εἰπεῖν «ἐπὶ ποδῶν ἀνθρώπου ἐστέθη καὶ καρδία ἀνθρώπου ἐδόθη αὐτῇ" ᾿ τοῦτο .δηλοῖ, ὅτι ταπεινοφρονήσας Ναβουχοδονόσορ καὶ ἐπιγνοὺς ἑαυτὸν ὅτι ἀνθρωπός ἐστιν ὑπὸ τὴν τοῦ θεοῦ ἐξουσίαν κείμενος, δεηθεὶς τοῦ κυρίου ἔτυχεν τῆς παρ᾽ αὐτοῦ εὐσπλαγχνίας, πάλιν εἰς τὴν αὐτοῦ βασιλείαν καὶ δόξαν ἀποκατασταθείς. ᾿θχαθῶς αὐτὸς μαρτυρεῖ λέγων" «καὶ μετὰ τὸ τέλος τῶν ἡμερῶν ἐκείνων ἐγὼ Ναβουχοδονόσορ τοὺς ὀφθαλμούς μου εἰς τὸν οὐρανὸν ἀνέλαβον, καὶ αἱ φρένες μου ἐπ᾽ ἐμὲ ἐπεστράφησαν, καὶ τῷ ὑψίστῳ ηὐλόγησα, καὶ τῷ ζῶντι εἰς τοὺς αἰῶνας ηνεσα καὶ ἐδόξασα, ὅτι ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος καὶ ἡ βασιλεία αὐτοῦ εἰς γενεὰν καὶ γενεάν, καὶ πάντες οἱ κατοικοῦντες τὴν γῆν εἰς οὐδὲν ἐλογίσθησαν καὶ we οὐδὲν εἰσίν“. ### English translation (Claude) Since, then, various beasts were shown to the blessed Daniel, and these differing from one another, we must understand that he is not speaking about some beasts, but in a type and image is showing the kingdoms that have risen up in this world, like beasts destroying mankind. For by 'the great sea' he means the whole world, and by the 'four winds of heaven' he signifies the creation with its four limits. So his saying, 'I saw four beasts' coming up 'out of the sea', means the kingdoms of this world. 'The first was like a lioness, and it had wings like an eagle's.' By saying 'lioness' he names the kingdom of the Babylonians, over which Nebuchadnezzar then ruled. And by saying 'it had wings like an eagle's' he means that the king was exalted and lifted himself up against God, puffed up in heart because he had become great and glorious. Then he says: 'Its wings were plucked off, and it was lifted up from the earth and made to stand on a man's feet, and a man's heart was given to it.' For this truly happened to Nebuchadnezzar, as was indicated in the preceding book; and he himself bears witness that it happened to him so, how he was driven from his kingdom and the glory and greatness he had before were taken from him. For just as any bird, when its wings are plucked off, is powerless and easily caught, so then too the forces left the king, by which he thought to boast and be arrogant; fearing them, he then fled into the desert, lest he be killed by them. So the saying, 'it was made to stand on a man's feet, and a man's heart was given to it', shows this: that Nebuchadnezzar, humbled and recognizing himself to be a man lying under God's authority, besought the Lord and obtained compassion from him, being restored again to his kingdom and glory. As he himself bears witness, saying: 'And at the end of those days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me, and I blessed the Most High, and praised and glorified him who lives for ever, for his authority is an everlasting authority and his kingdom from generation to generation; and all the inhabitants of the earth are accounted as nothing, and are as nothing.' ### Scripture references - Dan 7:2: quotation, high confidence - Dan 7:3: quotation, high confidence - Dan 7:4: quotation, high confidence - Dan 4:34 (4:31 LXX): quotation, high confidence - Dan 4:35 (4:32 LXX): quotation, high confidence ### Translation notes - Quotations: Dan 7:2–4 (Theodotion); Dan 4:34–35 (Theodotion 4:31–32). Staged 3.31 holds the opening of Book 4; this unit continues it (probably Bonwetsch's chapter 2 or 3). ### Citation (SBL) Hippolytus, Comm. Dan. 4.2 (Bonwetsch GCS 1:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-2). ## 4.3 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-3 - Source: Bonwetsch GCS 1:188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 7:5–6: the bear is Persia, its three ribs the Medes, Assyrians and Babylonians; the four-headed leopard is Alexander's Greek kingdom, divided among four successors. ### Greek text Τούτων οὕτως συμβάντων τοῖς τότε καιροῖς τῷ Ναβουχοδογνόσορ, καθὼς ὃ μακάριος Δανιὴλ ἐν τῷ , καὶ αὐτὸς δὲ ὃ βασιλεὺς οὕτως τοῦτο αἡμολόγησεν, καὶ παυσαμένης τῆς τούτου ἀρχῆς ἐπὶ τοῦ Βαλτάσαρ, ἡνίκα αὐτὸς μὲν διὰ τὸ ἔργον ὁ ἔπραξεν διὰ νυχτὸς ἀνῃρέθη, ὡς σεσήμαν ται ἐν τῇ πρὸ ταύτης βίβλῳ», «παρέλαβεν δὲ τὴν βασιλείαν" «Δαρεῖος ὁ Μῆδος" «ὧν ἐτῶν ξξήχοντα δύο", εὐλόγ ῶς ἕτερον θηρίον διηγεῖται ἀναβαῖνον ὃ προφήτης, ὅπερ NV ἡ ἄρκος. ἵνα ἐν τούτῳ ἐπιδείξῃ τὴν τῶν Περσῶν βασιλείαν. 3 καὶ τρία. φησίν. πλευρὰ ἐν τῷ στόματι αὐτῆς". τρία δὲ πλευρὰ κλίματα τρία ἐθνῶν BEYER ὧν ἦρχεν αὐτὸ τὸ θηρίον᾽ οἱ ἦσαν Μῆδοι. ᾿Ἰσσίριοι καὶ Βαβολώνιοι. «καὶ οὕτως ἔλεγον αὐτῇ" ἀνάστηθι, φάγε σάρκας πολλάς". οἱ γὰρ Πέρσαι ἐπαναστάντες τοῖς τότε καιροῖς τὴν πᾶσαν χώραν ἠρήμωσαν καὶ πολλοὺς τῶν ἀνθρώπων ὑποδούλους ἑαυτοῖς ποιήσαντες διέφθειραν. ᾿ὥσπερ γὰρ τὸ θηρίον, ἡ ἄρκος, ῥυπαρόν ἐστιν ζῶον καὶ σαρκοβόρον σπαράσσον ὀνυξίν τε καὶ ὀδοῦσιν. οὕτως ἐγενήθη καὶ ἡ τῶν Περσῶν βασιλεία. οἵτινες διεκράτησαν ἐπὶ ἔτη διακόσια τριάκοντα. — τινὲς δὲ τῶν ἱστοριογράφων ἐπὶ διακόσια τεσσαράκοντα πέντε ἔτη τούτους κεκρατηκέναι ἀνεγράψαντο E06 τῆς Δαρείου ἀρχῆς, ὃν καθελὼν ᾿Αλέξανδρος ὁ Μακεδὼν ἐν τῷ ἑβδόμῳ ἔτει μετέστησεν τὴν τῶν Περσῶν βασιλείαν εἰς τὴν Ἑλλάδα. καθος καὶ Δανιὴλ λέγει" "ὀπίσω τούτου ἐθεώρουν᾽ καὶ ἰδοὺ θηρίον ἕτερον ὡσεὶ πάρδαλις, καὶ αὐτῇ πτερὰ τέσσαρα πετεινοῦ ὑπεράνω αὐτῆς καὶ τέσσαρες κεφαλαὶ τῷ θιιρίῳ καὶ ἐξουσία ἐδόθη αὐτῇ". "πάρδαλιν οὖν ὀτομάσας, τὴν τῶν Ῥλλήνων βασιλείαν ἐσήμανεν, ὧν ἦρχεν ᾿ἡλέξανὅρος ὁ Διακεδών" ἀφωμοίωσεν δὲ αὐτοὺς παρδάλει διὰ τὸ γεγενῆσθαι αὐτοὺς ὀξεῖς τῷ νοὶ καὶ πολυμηχάνους ἐν τοῖς λογισμοῖς καὶ πικροὺς τῇ καρδίᾳ, ὃν τρόπον καὶ τὸ ζῶον ποικίλον ἐστὶν τῇ ἰδές:;, ὀξὺ δὲ εἰς τὸ κακοποιῆσαι καὶ αἷμα ἀνθρώπου πιεῖν. 1,.τέσσαρα" δέ φησιν πτερὰ πετεινοῦ ὑπεράνω αὐτῆς καὶ τέσσαρες κεφαλαὶ τῷ θηρίῳ“". μετὰ γὰρ τὲ ὑψωθῆναι τὴν βασιλείαν ᾿4λεξάνδρου καὶ αὐξηθῆναι καὶ εἰς πάντα τὸν κόσμον ὀνομασθῆναι, διεμερίσθη ἡ βασιλεία αὐτοῦ εἰς τέσσαρας ἀρχάς. θτελευτῶν γὰρ [ὁ] ᾿ἀλέξανδρος διεῖλεν αὐτὴν τοῖς συντρόφοις τοῖς ἐκ τοῦ γένους αὐτοῦ τέσσαρσιν ἀνθρώποις, Σελεύκῳ, Δημητρίῳ, Πτολεμαίῳ καὶ Φιλίππῳ, καὶ ,ἐπέθεντο πάντες" οὗτοι οι διαδήματα", καθος “ανιὴλ τοῦτο προμηνύει καὶ ἐν τῇ πρώτῃ βίβλῳ τῶν Μακκαβαϊκῶν ἀναγέγραπται. ### English translation (Claude) When these things had befallen Nebuchadnezzar in those times, as the blessed Daniel [related] in the …, and as the king himself also confessed, and when his rule had come to an end in the time of Belshazzar, when Belshazzar himself was killed by night because of the deed he had done, as was indicated in the preceding book, and 'Darius the Mede received the kingdom', 'being sixty-two years old', the prophet fittingly describes another beast coming up, which was the bear, to show in it the kingdom of the Persians. 'And three ribs,' he says, 'in its mouth.' The three ribs are three regions of nations over which the beast itself ruled: these were the Medes, Assyrians and Babylonians. 'And they said to it thus: Arise, devour much flesh.' For the Persians, rising up in those times, laid waste the whole land and destroyed many men, making them their slaves. For just as the beast, the bear, is a filthy, flesh-eating animal that tears with claws and teeth, so the kingdom of the Persians became; they held power for two hundred and thirty years, though some of the historians have recorded that they held power for two hundred and forty-five years, until the reign of Darius, whom Alexander the Macedonian overthrew in the seventh year and transferred the kingdom of the Persians to Greece. As Daniel also says: 'After this I watched, and behold, another beast like a leopard, and it had four wings of a bird above it, and the beast had four heads, and authority was given to it.' By naming a leopard, then, he signified the kingdom of the Greeks, over whom Alexander the Macedonian ruled; and he likened them to a leopard because they were sharp of mind, resourceful in their reasonings and bitter of heart, just as the animal is spotted in appearance, quick to do harm and drink human blood. 'Four,' he says, 'wings of a bird above it, and the beast had four heads.' For after the kingdom of Alexander had been exalted and increased and become renowned in all the world, his kingdom was divided into four realms. For Alexander, as he was dying, divided it among the four men who had been brought up with him from his own race, Seleucus, Demetrius, Ptolemy and Philip; and 'all these put on diadems', as Daniel foretells and as is recorded in the first book of Maccabees. ### Scripture references - Dan 5:31 (6:1 LXX): quotation, high confidence - Dan 7:5: quotation, high confidence - Dan 7:6: quotation, high confidence ### Extrabiblical texts - 1 Macc 1:6-9 (1 Maccabees): allusion, high confidence ### Translation notes - Quotations: Dan 5:31 (Theodotion 6:1); Dan 7:5–6; 1 Macc 1:6–9. The OCR has lost a word after 'in the' in the first sentence ('…'). Hippolytus's figures for Persian rule (230 or 245 years) and his list of Alexander's successors (Seleucus, Demetrius, Ptolemy, Philip) are his own; translated as written. The same chapter is staged a second time from the Slavonic (4.3), which adds nothing; it was not translated there. Manuscript folio numbers and a running head are removed by logged corrections. ### Citation (SBL) Hippolytus, Comm. Dan. 4.3 (Bonwetsch GCS 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-3). ## Commentary on Daniel 4.4 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-4 - Source: Bonwetsch GCS 1:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lemma of Daniel 7:7–12: the fourth beast with ten horns, the little horn, and the judgment before the Ancient of Days. ### Greek text Κρατησάντων οὖν τῶν Ἑλλήνων ἐπὶ ἔτη τριακόσια, ἕτερόν μοι πάλιν σημαίνει ὃ προφήτης. φησὶν γὰρ οὕτως" (ὀπίσω τούτου ἐθεώρουν» καὶ ἰδοὺ θηρίον τέταρτον φοβερὸν καὶ ἔκθαμβον καὶ ἰσχύον περισσῶς" ἱκαὶ) οἱ ὀδόντες αὐτοῦ σιδηροῖ καὶ οἱ ὄνυχες αὐτοῦ χαλκοῖ, ἐσθθίον καὶ λεπτῦνον, καὶ τὰ ἐπίλοιπα τοῖς ποσὶν αὐτοῖ συνεπάτει" καὶ αὐτὸ διαφέρον περισσῶς παρὰ πάντα τὰ θηρία τὰ ἔμπροσθεν αὐτοῦ καὶ κέρατα δέκα αὐτῷ. προσενόουν τοῖς κέρασιν» αὐτοῦ καὶ ἰδοὺ κέρας ἕτερον μικρὸν ἀνέβη ἐν μέσῳ αὐτῶν καὶ τρία κέρατα τᾶν ἔμπροσθεν αὐτοῦ ἐξερριξζώθη ἀπὸ προσώπου αὐτοῦ: καὶ ἰδοὺ ὀφθαλμοὶ ὡς ὀφθαλμοὶ ἀνθρώπου ἐν τῷ κέρατι τούτῳ καὶ στόμα λαλοῦν μεγάλα. ἐθεώρουν ἕως του θρόνοι ἐτέθησαν, καὶ παλαιὸς ἡμερῶν ἐκάθητο, καὶ τὸ ἔνδυμα αὐτοῦ λευχὸν ὡσεὶ χιών, καὶ ἢ θοὶξ τῆς κεφαλῆς αὐτοῦ οσεὶ ἔριον καθαρον»" ὁ θρονος αὐτοῦ φλοξ πυρός, οἱ ᾽ - “- ΓῪ \ \ = > , τροχοὶ αὐτοῦ πῦρ φλέγον ποταμὸς πυρὸς εἵλκεν ἔμπροσθεν αὐτοῦ ᾽, », ’, > - A ’ Ὡ χίλεαι χιλιάδες ἐλειτούργουν αὐτῷ καὶ μίριαι μυριάδες παρειστήκεισαν -- \ ΟἹ 3 ᾿ ᾿ αὐτῷ" κριτήριον ἐχάθισεν καὶ βίβλοι ἠνεώχθησαν. ἐθεώρουν τότε > - ΜΝ - . < Γ » ἀπὸ φωνῆς τῶν λόγων τῶν μεγάλων, ὧν τὸ κέρας ἐκεῖνο ἐλάλει, EOS ἀνῃρέθη τὸ θηρίον καὶ ἀπώλετο καὶ τὸ σῶμα αὐτοῦ ἐδόθη εἰς καῦσιν πυρός καὶ τῶν λοιπῶν θηρίων ἡ ἀρχὴ μετεστάθη, καὶ μακρόἂν ’ > τῶν ἧς τε; τῆς ζωῆς ἐδοθὴ αὑτοῖς ἕως καιροῦ". ### English translation (Claude) When the Greeks had held power for three hundred years, the prophet again signifies something else to me. For he says thus: '(After this I watched), and behold, a fourth beast, terrible and astonishing and exceedingly strong; (and) its teeth were of iron and its claws of bronze, devouring and grinding, and it trampled the rest with its feet; and it was exceedingly different from all the beasts before it, and it had ten horns. I considered its horns, and behold, another small horn came up among them, and three of the horns before it were uprooted from before it; and behold, eyes like the eyes of a man in this horn, and a mouth speaking great things. I watched until thrones were set, and the Ancient of Days sat; his garment was white as snow, and the hair of his head like pure wool; his throne was a flame of fire, its wheels burning fire. A river of fire drew along before him; a thousand thousands ministered to him, and ten thousand times ten thousand stood before him. The court sat, and the books were opened. I watched then because of the sound of the great words which that horn spoke, until the beast was slain and perished, and its body was given to the burning of fire. And the dominion of the other beasts was taken away, and a lengthening of life was given them for a season.' ### Scripture references - Dan 7:7: quotation, high confidence - Dan 7:8: quotation, high confidence - Dan 7:9: quotation, high confidence - Dan 7:10: quotation, high confidence - Dan 7:11: quotation, high confidence - Dan 7:12: quotation, high confidence ### Translation notes - Quotation: Dan 7:7–12 (Theodotion). The last words are garbled in the OCR and are translated by the sense of Dan 7:12. ### Citation (SBL) Hippolytus, Comm. Dan. 4.4 (Bonwetsch GCS 1:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-4). ## Commentary on Daniel 4.5 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-5 - Source: Bonwetsch GCS 1:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fourth beast is Rome, from which ten horns and then the Antichrist will arise; believers should neither try to fix the time nor doubt that it will come. ### Greek text Ὅτε μὲν οὖν μετὰ τὴν τῶν Ἑλλήνων βασιλείαν ἑτέρα ἄλλη οὐκ ἐγήγερται βασιλεία, εἰ μὴ ἡ κρατ οὔσα νῦν, ἢ) καὶ συνέστηκεν, καὶ τοῦτο πᾶσι πρόδηλόν ἐστιν. 3ητις ὀδόντας κὲν ἔχει σιδηροῦς διὰ τὸ πάντας δαμάζειν καὶ λεπτύνειν τῇ ἰδίᾳ ἰσχύϊ ὥσπερ ὁ σίδηρος" τὰ δὲ «ἐπίλοιπα τοῖς ποσὶν αὐτοῦ συνεπάτει" διὰ τὸ μὴ καταλείπεσθαι ἑτέραν βασιλείαν ἔτι μετὰ ταύτην. ἀλλ᾽ ἢ ἐξ αὐτῆς ταύτης χέρατα δέκα ἀναφύεσθαι καὶ ἐν μέσῳ αὐτῶν ἕν μικρὸν ἀναβαίνειν καὶ τρία τῶν πρώτων ἐκριζοῦν. δώσπερ γὰρ ἐπὶ τῆς παρδάλεως προεῖπὲν ὁ προφήτης, ὅτι. «τέσσαρες κεφαλαὶ τῷ θηρίφ" ; καὶ ἐγένετο καὶ ἐμερίσθη % βασιλεία ᾿Ἱλεξάνδρου εἰς τέσσαρας ἀρχάς, οὕτω καὶ »ῦν προσδοκᾶν δεῖ. ἕος ἀναβήσεται δέκα χέρατα ἐξ αὐτῆς ταύτης. ὅταν ὃ χρόνος τοῦ θηρίου πληροθῇ καὶ τὸ μικρὸν χέρας, ὅπερ ἐστὶν ὃ ἀντίχριστος, ἐν αὐτοῖς αἰφνιδίως ἀναφανῇ, καὶ ἢ δικαιοσύνη υ)] ἐκ τῆς γῆς ἐξαρθῆ. καὶ ὁ πᾶς κόσμος εἰς συντέλειαν τότε παρῇ. τῶστε οὔτε προλαμβάνειν ἡμᾶς δεῖ τὴν TOT θεοῦ βουλήν, ἀλλὰ μακροθυμεῖν καὶ δέεσθαι, ἵνα μὴ εἰς τοιούτου: χρόνους ἐμπέσωμεν, οὔτε μὴν ἀπιστεῖν, ὡς μὴ μέλλοντα ταῦτα γίνεσθαι. Sel γὰρ τὰ πρῶτα, ὅσα προεῖπον οἱ προφῆται, οὐκ ἐγένοντο, μηδὲ ταῦτα προσδόκα' εἰ δὲ ἐκεῖνα ἐγένοντο κατὰ καιροὺς ἰδίους καθὼς προείρηται, πάντως καὶ ταῦτα [οὐ γενήσεται" εἰ δὲ ἐκεῖνα ἐγένοντο πάντως ].. τελεσθήσονται. TO γὰρ λέγειν τινάς" καὶ «πότε ταῦτα ἔσται"; ἀπίστων ἐστὶν ἀνθρώπων οὐ πιστευόντων᾽ τὸ δὲ προγινώσκειν τὰ ἐσόμενα [καὶ πιστεύειν), ὅτε οὔτῶς ἔσται, μακαρίου ἐστὶν ἀνδρός, εἰδότος καὶ σιωπῶντος, ἵνα μὴ ποτὲ πολλὰ λαλῶν κινδυνεύσῃ. ### English translation (Claude) That after the kingdom of the Greeks no other kingdom has arisen except the one that now rules, which (also) stands firm, is plain to all. It has teeth of iron because it subdues and grinds all by its own strength, as iron does; and 'it trampled the rest with its feet', because no other kingdom will be left after it, but from this very kingdom ten horns will spring up, and in their midst one small horn will come up and uproot three of the first. For just as the prophet foretold of the leopard that 'the beast had four heads', and it happened, and Alexander's kingdom was divided into four realms, so now too we must expect that ten horns will come up from this very kingdom, when the time of the beast is fulfilled and the small horn, which is the Antichrist, suddenly appears among them, and righteousness is taken away from the earth, and the whole world then comes to its consummation. So we must neither anticipate God's counsel, but be patient and pray that we may not fall into such times, nor yet disbelieve, as though these things were not going to happen. For if the first things that the prophets foretold did not happen, do not expect these either; but if those happened in their own times, as was foretold, these too will certainly be accomplished. For to say, 'And when will these things be?' belongs to unbelieving men who do not believe; but to know beforehand what will be, (and to believe) that it will be so, belongs to a blessed man, who knows and keeps silent, lest by speaking much he come into danger. ### Scripture references - Dan 7:7: allusion, high confidence - Dan 7:8: allusion, high confidence - Dan 7:6: quotation, high confidence - Matt 24:3: echo, low confidence ### Translation notes - Allusions: Dan 7:7–8; Dan 7:6. Bonwetsch prints in square brackets a repeated clause ('will not happen; but if those happened, certainly'), a copying error; following his brackets as deletions, it is omitted. A long block of Bonwetsch's apparatus that leaked into the text is removed by a logged correction. The passage on not fixing the time of the end is the author's; translated as written. ### Citation (SBL) Hippolytus, Comm. Dan. 4.5 (Bonwetsch GCS 1:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-5). ## Commentary on Daniel 4.6 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-6 - Source: Bonwetsch GCS 1:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As fire fell on Sodom when its sins were complete, so the end will come when lawlessness has multiplied and the iron empire has split into ten horns. ### Greek text Ὅτι δὲ ἀληθῆ ἐστε ταῦτα καὶ πρόδηλα τοῖς τοῦ θεοῦ δούλοις 7 γένηται, ἐπιδείξωμεν καὶ ἑτέρως. Ἰοὐδὲν γὰρ ὅλως φείδεται ἡ γραφή, οὐδὲ τὸ πνεῦμα τὸ ἅγιον πλανᾷ τοὺς δούλους αὐτοῦ τοὺς προφήτας, δι᾿ ὧν εὐηρέστησεν τὴν βουλὴν τοῦ θεοῦ καταγγεῖλαι τοῖς ἀνθρώποις, ἵνα βλέποντες ταῦτα γινόμενα μὴ σφαλλώμεθα, μηδὲ ce ξένα ταῦτα θεωροῦντες ταρασσώμεθα. θάλλως γὰρ N συντέλεια τῷ κόσμῳ τούτῳ ἐπελθεῖν οὐ δύναται, εἰ μὴ οὕτως. ὥσπερ γὰρ ἐπὶ Σοδόμων. ἡνίκα ἐπληρώθη αὐτῶν τὰ παραπτώματα, εὐθέως τὸ πῦρ κατῆλθεν ἐπ᾿ αὐτοὺς καὶ ἀπώλοντο. οἴτοως καὶ νῦν ἔσται ἡνίκα πληθυνθὴ ἡ ἀνομία ἐν τῷ κόσμῳ καὶ διαμερισθῇ τὸ νῦν σιδηροῦν θηρίον εἰς τὰ δέκα κέρατα καὶ γένωνται ἀκαταστασίαι καὶ ἀσυμφωνίαι ἄλλον ἀλλαχῇ διασπώντων τὸ βασίλειον, «τότε ἥξει" ἐπ᾿ αὐτοὺς „TO τέλος". ### English translation (Claude) That these things are true and will become plain to the servants of God when they happen, let us show in another way as well. For Scripture spares nothing at all, nor does the Holy Spirit deceive his servants the prophets, through whom he was pleased to proclaim the counsel of God to men, so that, seeing these things happen, we may not be led astray, nor be troubled as though we were seeing something strange. For the consummation cannot come upon this world otherwise than so. For just as in the case of Sodom, when their transgressions had been filled up, at once the fire came down upon them and they perished, so it will be now too: when lawlessness has multiplied in the world, and the present iron beast has been divided into the ten horns, and there are disorders and discords, each tearing the kingdom apart in a different direction, 'then the end will come' upon them. ### Scripture references - Gen 19:24: allusion, high confidence - Matt 24:12: allusion, high confidence - Matt 24:14: quotation, high confidence - Dan 7:7: allusion, high confidence ### Translation notes - Allusions and quotations: Gen 19:24; Matt 24:12, 14; Dan 7:7. ### Citation (SBL) Hippolytus, Comm. Dan. 4.6 (Bonwetsch GCS 1:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-6). ## Commentary on Daniel 4.7 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-7 - Source: Bonwetsch GCS 1:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Recalling his treatise On the Antichrist, Hippolytus matches the metals of the image to the four beasts: Babylon, Persia, Greece, Rome, and the ten toes to the ten divided kingdoms. ### Greek text Ἐπεὶ ουν φθάσαντες καὶ ἐν ἑτέρῳ λόγῳ περὶ τούτων ἀποδεδώκαμεν τὸν λόγον, τήν TE τοῦ ἀντιχρίστου παρουσίαν καὶ τὸ τούτου γένος. καὶ πόθεν. καὶ πῶς σαρὲ σται ὁ πλάνος, καὶ τὴν πρᾶξιν αὐτοῦ οὐκ ἐσεωσήσαμεν, ὅμως καὶ νῦν δι ὀλίγων ἐπιμνησθήσομαι, ἵνα κατὰ πάντα ἑδραίως ἑστὼς ὁ ἄνθρωπος καὶ ἐν μηδενὶ θαμβαίνων τῷ γοὶ ἐξ ὁλης καρδίας τῷ den πιστεῦσαι δυνηθῇ. λέγει γὰρ ὁ μακάριος “Ἰανιὴλ᾽ ἐπιλύων τὸ ὅραμα τῷ Ναβουχοδονόσορ. λέγω δὴ τὸ τῆς εἰκόγος. ἧς τὴν κεφαλὴν [γὰρ ταύτης] χρυσὸν εἶναι ἀπεφήνατο, ἔπειτα χεῖρας καὶ βραχίονας καὶ στῆθος ἄργυρον, εἶτα κοιλίαν καὶ μηροὺς χαλκόν, ἔπειτα κνήμας σίδηρον, (εἶτα πόδας μέρος μέν τι) σίδηρον καὶ; μέρος δέ τι ὄστρακον, ἵνα ἐν τούτῳ ἄπο δείξῃ, ὅπερ νῦν ἐν τῷ αὑτοῦ ὁράματι διὰ τῶν θηρίων διηγήσατο" ὼς τὸν μὲν χρυσὸν eiraı τὴν» τῶν Βαβυλωνίων βασιλείαν, ἥτις ἣν % λέαινα, τὸν δὲ ἄργυρον τὴν τῶν Περσῶν, rue ἦν ἡ ἄρκος, εἶτα τὸν χαλκὸν τὴν τῶν λληνῶν, ὧν ἦρξεν ὁ ᾿Αλέξανδρος ὁ διακεδών, ἵνα δείξῃ τὴν πάρδαλιν. ἱμετὰ ταῦτα λέγει Zr Huas σιδηρᾶς, ἵνα τὸ θηρίον τὸ ἔκθαμβον καὶ φοβερὸν» > —Ö τὸ ἔχον τοὺς ὀδόντας σιδηροῦς. ὅπερ ἐστὶν οἱ νῦν κρατοῦντες Ρωμαῖοι, ἰσχυροὶ ὄντες ὡς ὁ σίδηρος. ὑμετὰ γοῦν τὰς KV ἡμας τῆς εἰκόνος τὰς σιδηρᾶς τί περιλείπεται, εἰ μὴ οἱ πόδες, ἐν οἷς εἰσι" δέκα δάκτυλοι καὶ οὗτοι ἀναμεμιγμένοι ὀστράκῳ καὶ σιδήρο)᾽ ἵρα διὰ μὲν τῶν δέκα δακτύλων σημανθῇ τὰ δέκα κέρατα, διὰ δὲ TOT ὀστράκου καὶ τοῦ σιδήρου ἡ τούτων ἀσυμφωνία, ὡς συμμιγεῖς μὲν ἔσονται ἐν “σπέρμασιν ἀνθρώπων, οὐκ ἔσονται δὲ κολλώμενοι οὗτος μετὰ τούτου; ῥκαθάπερ γὰρ 0 σίδηρος οὐχ ἀναμίγνυται μετὰ τοῦ ὀστράκου, οὕτως οὐδὲ τότε οἱ ἄνθρωποι ἀλλήλοις ὁμονοεῖν δυνήσονται, ἄλλων ἀλλαχῇ ἀτάκτως φερομένων, καὶ ξαυτοῖς TC βασίλειον κατὰ ἔθνη διαιρουμένων. ### English translation (Claude) Since in another treatise too we have already given an account of these things, and did not keep silent about the coming of the Antichrist and his race, and whence and how the deceiver will come, and his deeds, I will nevertheless recall them briefly now as well, so that man, standing firm in all things and in no way bewildered in mind, may be able to believe God with his whole heart. For the blessed Daniel says, in explaining the vision to Nebuchadnezzar (I mean that of the image), that its head was gold; then the hands, arms and breast silver; then the belly and thighs bronze; then the legs iron; (then the feet) partly iron and partly clay: to show in this what he now related in his own vision through the beasts. The gold is the kingdom of the Babylonians, which was the lioness; the silver that of the Persians, which was the bear; then the bronze that of the Greeks, over whom Alexander the Macedonian ruled, to show the leopard. After these he speaks of iron legs, to show the astonishing and terrible beast that has iron teeth, which is the Romans who now rule, being strong as iron. After the iron legs of the image, then, what is left but the feet, on which there are ten toes, and these mixed with clay and iron? So that through the ten toes the ten horns may be signified, and through the clay and the iron their discord: they will be mingled in the seed of men, but will not cleave one to another. For just as iron does not mix with clay, so then too men will not be able to agree with one another, carried off in disorder this way and that, and dividing the kingdom among themselves by nations. ### Scripture references - Dan 2:32: allusion, high confidence - Dan 2:33: allusion, high confidence - Dan 2:43: quotation, high confidence - Dan 7:7: allusion, high confidence ### Extrabiblical texts - Hippolytus, Antichr. (Treatise on Christ and Antichrist): allusion, high confidence ### Translation notes - The 'other treatise' is Hippolytus's own On Christ and the Antichrist. Allusions and quotations: Dan 2:32–33, 41–43; Dan 7:4–7. ### Citation (SBL) Hippolytus, Comm. Dan. 4.7 (Bonwetsch GCS 1:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-7). ## Commentary on Daniel 4.8 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-8 - Source: Bonwetsch GCS 1:202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel named the beasts of Babylon, Persia and Greece because each was one nation, but left the fourth unnamed because Rome gathers its armies from every nation. ### Greek text ᾿4λλ᾽ ἐπεὶ ἡ χάρις τοῦ θεοῦ πλουσίως ἐκδιδάσκει τοὺς ἐπ᾿ αὐτῷ ἠλπικότας καὶ [τοὺς] τούτου τοῦ κόσμου καταπεφρονηκότας, οὐδὲ τοῦτο παραλείψομεν, τίνι λόγῳ ὁ μακάριος προφήτης πάσας μὲν τὰς βασιλείας τὰς ἔμπροσθεν γενομένας ὠνόμασεν θηρίοις ταύτας ὁμοιώσας, τὴν δὲ νῦν ἐνεστῶσαν βασιλείαν οὐκ ἐξεῖπεν, ποταπὸν εἴη τὸ θηρίον. ἐρῶ δὲ (περὶ αὐτοῦ σαφέστερον ἵνα μᾶλλον γνοηθῇ τὸ λεγόμενον. εἰπὼν γὰρ τὴν τῶν Βαβυλωνίων βασιλείαν λέαιναν εἶναι καὶ τὴν τῶν Περσῶν ἄρχον καὶ τὴν τῶν Ἑλλήνων πάρδαλιν, διατί τὴν τῶν Ῥωμαίων οὐκ εἶπεν τὸ τί ἢν τὸ θηρίον, ἀλλά φησιν φοβερὸν καὶ ἔκθαμβον περισσῶς, οἱ ὀδόντες αὐτοῦ σιδηροῖ καὶ οἱ ονυχες αὐτοῦ χαλκοῖ"; θνόησον, ὦ ἄνθρωπε, καὶ δόξασον τὸν κύριον. ἐπειδὴ γὰρ οἱ Βαβυλώνιοι ἕν ἔθνος ὑπῆρχον, αὐτοὶ δὲ τοῖς τότε καιροῖς ἐδόκουν πάντων κυριεύειν, δικαίως λέαιναν αὐτοὺς ὠνόμασεν, ὡς ζῷον μονοειδές. δὸμοίως δὲ καὶ οἱ Πέρσαι ἕν ‚a > \ ς \ \ ᾿ ς» a \ - . δὴ 2 ἔθγος ἐστὶν ῥυπαρὸν μὲν πλὴν ομογλωσσον᾽ διὰ τοῦτο καὶ ἀρκῳ αὖSC 7 SE πον 7 ἔπερν ΣΌΝ τοὺς ὡμοίωσεν. δωσαύτοως καὶ τοὺς λληνας πάρδαλιν εἶπεν" οἱ γὰρ πάντες Ἕλληνες ὑπῆρχον. Ἰνυνὶ δὲ τὸ νῦν κρατοῦν θηρίον οὐκ ἔστιν ἕν ἔθνος, ἀλλ᾽ ἐκ πασῶν τῶν γλωσσῶν καὶ ἐκ παντὸς γένους ἀνθρώπων συνάγει ἑαυτῷ καὶ παρασχευάζει δύναμιν εἰς παράταξιν ποϊλέμου, οἱ πάντες μὲν Ῥωμαῖοι καλούμενοι, μὴ ὄντες δὲ [οἷ πάντες ἐκ μιᾶς χώρας. θὥστε καλῶς € προφήτης καταπλαγεὶς καὶ προορῶν τὸ μέλλον οὐκ ὠνόμασεν ποταπὸν τὸ θηρίον, ἀλλ᾽ ἐθαύμασεν λέγων. νμἔφριξεν τὸ πνεῦμά μου ἐν τῇ ἕξει μου, ἐγὼ Δανιὴλ καὶ αἵ ὁράσεις τῆς κεφαλῆς μου συνετάρασσον με. καὶ προσῆλθον &yl τῶν ἑστηκότῶν καὶ τὴν ἀκρίβειαν ἐζήτουν παρ᾽ αὐτοῦ περὶ πάντων τούτων. καὶ εἶπέν μοι τὴν ἀχρίβειαν, καὶ τὴν σύγκρισιν τῶν λόγων ἐγνώρισέν MOL“. τίνες οὖν ἦσαν οἱ ἑστηκότες ἀλλ᾽ ἢ οἱ ἄγγελοι οἱ πρὸ προσώπου τῆς δόξης τοῦ κυρίου ἑστῶτες καὶ τὴν ἀδιάλειπτον λειτουργίαν τούτῳ ἑτοιμάζοντες, ὑπηρέται ἀεὶ πρὸς τὰ κελευόμενα γινόμενοι; ### English translation (Claude) But since the grace of God richly teaches those who have hoped in him and have despised this world, we will not pass over this either: for what reason the blessed prophet named all the kingdoms that came before, likening them to beasts, but did not say of the kingdom now present what kind of beast it is. I will speak (about it) more plainly, so that what is said may be better understood. Having said that the kingdom of the Babylonians was a lioness, that of the Persians a bear, and that of the Greeks a leopard, why did he not say what beast that of the Romans was, but says, 'terrible and exceedingly astonishing; its teeth of iron and its claws of bronze'? Consider, man, and glorify the Lord. Since the Babylonians were one nation, and in those times seemed to rule over all, he rightly named them a lioness, as an animal of a single kind. Likewise the Persians are one nation, filthy, but of one tongue; therefore he likened them to a bear. In the same way he called the Greeks a leopard; for they were all Greeks. But now the beast that rules is not one nation; it gathers to itself from all tongues and from every race of men, and prepares a force for battle, all of them called Romans, but not all from one country. So the prophet, rightly astounded and foreseeing the future, did not name what kind of beast it was, but marvelled, saying: 'My spirit shuddered within me, I, Daniel, and the visions of my head troubled me. And I went to one of those who stood by and asked him the truth concerning all this; and he told me the truth and made known to me the interpretation of the words.' Who, then, were those who stood by but the angels who stand before the face of the glory of the Lord, preparing unceasing service for him, ministers always ready for what is commanded? ### Scripture references - Dan 7:7: quotation, high confidence - Dan 7:19: quotation, high confidence - Dan 7:15: quotation, high confidence - Dan 7:16: quotation, high confidence ### Translation notes - Quotations: Dan 7:7, 19; Dan 7:15–16 (Theodotion). A page number and running head are removed by logged corrections. ### Citation (SBL) Hippolytus, Comm. Dan. 4.8 (Bonwetsch GCS 1:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-8). ## Commentary on Daniel 4.9 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-9 - Source: Bonwetsch GCS 1:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rome imitates the church: as Christ gathered one people from all nations under the name Christian, Rome gathers men of all nations under the name Roman, a rivalry marked by the census at Christ's birth. ### Greek text ᾿4λλ᾽ ἐπεὶ ὑπέπεσέν τι νόημα ἐν καρδίᾳ, οὐ καταλείψομεν αὐτὸ ἀδιήγητον, δυνάμενον ὠφελῆσαι ψυχήν. Ἠκειδὴ γὰρ ἐν τῷ τεσσαρακοστῷ δευτέρῳ ἔτει ἐπὶ -Ἰὑγούστου Καίσαρος γεγέννηται ὁ κύριος, ἀφ᾽ οὗπερ ἤκμασεν τὸ τῶν Ῥωμαίων βασίλειον, διὰ δὲ τῶν ἀποστόλων ὃ κύριος προσεκαλέσατο πάντα τὰ ἔθνη καὶ πάσας τὰς γλώσσας καὶ ἐποίησεν ἔθνος πιστῶν χριστιανῶν τὸ κί ριον» καὶ (χαινὸν ὀνομα" ἐν καρδίᾳ βασταῖζ όντων, τῷ αὐτῷ τρόπῳ ἀντεμιμήσατο ἡ βασιλεία (ἡ vön) 1 [ἡμῶν] ἥτις κρατεῖ „MAT ἐνέργειαν τοῦ σαταve“, ὁμοίως δὲ καὶ αὕτη ἐκ πάντων τῶν ἐθνῶν συλλέγουσα τοὺς γενναιοτάτους καταρτίζει εἰς πόλεμον, Ῥωμαίους τούτους ἀποκαλοῦσα. ὑκαὶ διὰ τοῦτο καὶ πρώτη ἀπογραφὴ ἐγένετο ἐπὶ Αὐγούστου. ἡνίκα ὁ κύριος ἐν βηθλεὲμ EyYevPYON, ἵνα οἱ τοῦ χόσμου τούτου AV> , » > U > πω Ο - x - θοώποι ἐπιγείς» θασιλεῖ ἀπογραφόμενοι ᾿βωκπαῖοι κληθῶσιν, οἱ δὲ τῷ ἐπουραωνίῳ θασιλεῖ πιστείοντες Χριστιανοὶ ὀγομασθῶσιν, τὸ τρόπαιον τὸ κατὰ τοῦ θανάτου ἐπὶ μετώπῳ βαστάζοντεε. ### English translation (Claude) But since a thought has come into my heart, we will not leave it unsaid, as it can benefit the soul. The Lord was born in the forty-second year of Augustus Caesar, from whose time the kingdom of the Romans flourished; and through the apostles the Lord called all nations and all tongues and made a nation of believing Christians, who bear in their heart the Lord's 'new name'. In the same way the kingdom that (now) rules 'according to the working of Satan' imitated this in rivalry: it too gathers the noblest from all nations and equips them for war, calling them Romans. And for this reason too the first census took place under Augustus, when the Lord was born in Bethlehem, so that the men of this world, enrolled for an earthly king, might be called Romans, while those who believe in the heavenly King might be named Christians, bearing on their forehead the trophy against death. ### Scripture references - Luke 2:1: allusion, high confidence - Luke 2:4: allusion, high confidence - Isa 62:2: allusion, medium confidence - Rev 2:17: allusion, medium confidence - 2 Thess 2:9: quotation, high confidence ### Translation notes - Allusions: Luke 2:1–7; Isa 62:2 and Rev 2:17 ('new name'); 2 Thess 2:9 ('according to the working of Satan'). 'The forty-second year of Augustus' is Hippolytus's dating. 'The trophy against death on the forehead' is the sign of the cross. Bonwetsch's bracketed 'our' after 'now' is omitted as his deletion. The comparison of the empire with Satan's imitation of the church is the author's; translated as written. ### Citation (SBL) Hippolytus, Comm. Dan. 4.9 (Bonwetsch GCS 1:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-9). ## Commentary on Daniel 4.10 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-10 - Source: Bonwetsch GCS 1:208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 7:17–18: when the fourth kingdom is removed, earthly rule ends and Christ, God incarnate, will come from heaven as judge and give the kingdom to the saints. ### Greek text να δὲ μὴ ἐκτραπῶμεν τῶν προκειμένων, δειχθῇ δὲ τὰ ὑπὸ - , ς > >, N ς > ς - τοῦ προφήτου ἑωραμένα ἀληθῆ καὶ τὰ ὑφ᾽ ἡμῶν χάριτι χυρίου γε’ 3 “- N - Α ς γοημέγαι καὶ εἰρημένα ἀκριβῆ, ἴδωμεν εἰ ἐπιμαρτυρεῖ τοῖς ἡμετέροις λόγοις ὁ ἄγγελος ὁ ἐκδιδάσκων τὸν μακάριον Δανιήλ. λέγει γὰρ OUτως οταῦτα τὰ θηρία τὰ τέσσαρα τέσσαρες βασιλεῖαι ἀναστήσονται ἐπὶ της VHS: αἱ ἀρθήσονται. χαι παραληίβονται τὴν βασιλείαν &YLOL ὑψίστου καὶ καθέξουσιν αὐτὴν ἕως αἰῶνος τῶν αἰώνων". Τάναγκαίως Ovl‘ τῶν γὰρ τριῶν θηρίων TON διαδραμόντωον καὶ μεταστάντων, καθ ἃ ἐπάνω δέδεικται, καὶ τοῦ ἑνὸς ἔτι ἀκμὴν ἐνεστῶτος, ἐὰν καὶ - - ’ \ 7 γ \ ’ τοῦτο μεταρθῇ, παύεται λοιπὸν τὰ ἐπίγεια, ἄρχεται δὲ τὰ ἐπουράνια, - < > - -ς ἵνα τὲ τῶν ἀγίων ἀχατάλυτον καὶ αἰώνιον βασίλειον δειχθῇ καὶ ὁ Ω 4 ν ς > ’ὔ - - > - ’ \ © , a βασιλεὺς ὁ οὐράνιος προφανῶς πᾶσιν ἐπιδειχθῇ, UNKETL διὰ ETEQOU δ τῶ ς 2 »” 5 - λ , δὲ 2 52 Ψ ΞΕ εἴδους ὡς ἕν ὁρει Σινᾶ βλεπόμενος μηδὲ ἐν στύλῳ νεφέλης ἐπὶ κο- »” > ΟῚ ΄ ) \ A ω - ρυφῆς 09002 ἀποκαλυπτόμενος, ἀλλὰ μετὰ δυναμεῶν καὶ στρατιῶν 3 ». , \ \ Ν ” - 2 ἀγγέλων, ἔνσαρκος δὲ θεὸς καὶ ἀνθρώπος, υἱὸς θεοῦ καὶ ἀνθρώπου ἀπ᾽ οὐρανῶν κριτὴς τῷ κόσμῳ παραγινόμενος. δὸς μεταστήσει πάσας τὰς βασιλείας τὰς ἐν τῷ κόσμῳ. τούτῳ καὶ ἀλοήσει καὶ λικμήσει καὶ διασπερεῖ αὐτὰς ὡσεὶ κονιορτὸν «ἀπὸ ἄλωγος θερινῆς" καὶ δώσει τὸ βασίλειον ἁγίοις ὑψίστου", τὸν μὲν ,σἴτον" συνάγων ηεἰς τὴν ἀποθήκην αὐτοῦ, τὸ δὲ ἄχυρον" κατακαίων υπυρὶ ἀσβέστῳ“" ὃς νῦν ὑπὸ τῶν ἀθέων καὶ ἀσεβῶν καταφρονεῖται καὶ ὑπὸ τῶν ἀπίστων βλασφημεῖται μήτε τὰ γεγραμμένα νοούντων, μήτε τίνι παραδέδοται ἡ ἐξουσία τῆς κρίσεως. tel γὰρ καὶ νῦν βραδύνει" πρὸ καιροῦ μὴ θέλων τὴν κρίσιν τῷ κόσμῳ ἐπενεγκεῖν τὸ τοῦ ἰδίου πατρὸς πρόσταγμα ENLTEλῶν, ἀλλ᾽ ἐρχόμενος ἥξει μετὰ τῶν τραυμάτων αὐτοῦ καὶ ,ἀποδώσει ἑκάστῳ" «κατὰ τὰ ἔργα αὐτοῦ“. ### English translation (Claude) But so that we may not turn aside from the matter in hand, and that the things seen by the prophet may be shown to be true, and what we have understood and said by the grace of the Lord to be exact, let us see whether the angel who taught the blessed Daniel bears witness to our words. For he says thus: 'These four beasts are four kingdoms that shall arise on the earth, which shall be taken away; and the saints of the Most High shall receive the kingdom and possess it for ever and ever.' Necessarily so; for when the three beasts have run their course and passed away, as has been shown above, and the one is still in its prime, if this too is removed, earthly things then cease and heavenly things begin, so that the indestructible and eternal kingdom of the saints may be shown, and the heavenly King manifestly revealed to all; no longer seen in another form, as on Mount Sinai, nor revealed in a pillar of cloud on a mountain top, but with powers and armies of angels, God incarnate and man, Son of God and of man, coming from heaven as judge to the world. He will remove all the kingdoms in this world, and will thresh and winnow and scatter them like dust 'from a summer threshing floor', and will give the kingdom 'to the saints of the Most High', gathering 'the wheat into his barn' and burning 'the chaff with unquenchable fire'. He is now despised by the godless and impious and blasphemed by unbelievers, who understand neither what is written nor to whom the authority of judgment has been given. For even if he now delays, not wishing to bring judgment on the world before the time, fulfilling the command of his own Father, yet coming he will come with his wounds and 'will render to each according to his works'. ### Scripture references - Dan 7:17: quotation, high confidence - Dan 7:18: quotation, high confidence - Exod 19:18: allusion, medium confidence - Exod 13:21: allusion, medium confidence - Dan 2:35: quotation, high confidence - Matt 3:12: quotation, high confidence - John 5:22: allusion, medium confidence - Heb 10:37: allusion, medium confidence - Matt 16:27: quotation, high confidence ### Translation notes - Quotations and allusions: Dan 7:17–18 (Theodotion); Exod 19:16–20; Exod 13:21; Dan 2:35; Matt 3:12; John 5:22, 27; Heb 10:37 ('coming he will come'); Zech 12:10 / John 20:27 (the wounds); Matt 16:27; Rom 2:6. ### Citation (SBL) Hippolytus, Comm. Dan. 4.10 (Bonwetsch GCS 1:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-10). ## Commentary on Daniel 4.11 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-11 - Source: Bonwetsch GCS 1:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 7:13–14: the Son of Man receives an everlasting kingdom from the Ancient of Days, the Father; he is firstborn from God, before the angels, from the virgin, and from the dead. ### Greek text Ὅσοι οὖν εὐλαβῶς τῷ θεῷ προσϊέρχεσθε, ἐπίγνωτε τοῦτον, πάλαι ὑπὸ Μωσέως τῷ λαῷ δεδειγμένον καὶ ἐπὶ τῷ ὄρει {πε)φανερωμένον καὶ ὑπὸ τῶν προφητῶν προκεκηρυγμένον καὶ ὑπὸ τοῦ μακαρίου Δανιὴλ ος ἄνθρωπον ἑωραμένον, περὶ οὗ. λέγει [γάρ]" υἐθεώρουν ἐν ὁράματι τῆς νυκτὸς καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος, καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασεν, καὶ προσηνέχθη αὐτῷ. καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία καὶ πάντες οἱ λαοὶ φυλαὶ γλῶσσαι δουλεύσουσιν AUTO ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται". 2xalaıop μὲν ovp [τῶν] ἡμερῶν οὐχ ἕτερον λέγει, ἀλλ᾽ ἢ τὸν τῶν ἁπάντων κύριον καὶ θεὸν καὶ δεσπότην τὸν καὶ αὐτοῦ τοῦ Χριστοῦ πατέρα, τὸν παλαιοῦντα τὰς ἡμέρας, οὐκ αὐτὸν ὑπὸ χρόνων ἢ ἡμερῶν παλαιούμεν ον, περὶ οὗ ἀνωτέρω εἴρηται" οθρόvor ἐτέθησαν καὶ παλαιὸς ἡμερῶν ἐχάθητο καὶ τὸ ἔνδυμα αὐτοῦ οὐσεὶ χιὼν λευκόν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν" ὁ θρόνος αὐτοῦ φλὸξ πυρὸς, οἱ τροχοὶ αὐτοῦ πῦρ φλέγον"! ποταμὸς πυρὸς εἶλκεν ἔμπροσθεν αὐτοῦ" χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ καὶ μύριαι μυριάδες παρειστήχεισαν αὐτῷ᾽ κριτήριον ἐκάθισεν καὶ βίβλοι ἠνεώχθησαν". ὅπρὸς τοῦτον προσηνέχθη 0 υἱὸς τοῦ ἀνθρώπου ὑπὸ νεφέλης βασταζόμενος καὶ ὑπ᾽ ἀρχαγγέλων προσφερόμενος, ἵνα λάβῃ παρ᾽ αὐτοῦ τὴν πᾶσαν ἀρχὴν καὶ ἐξουσίαν καὶ δύναμιν καὶ βασιλείαν, ἵνα πάντες λαοί, φυλαί, γλῶσσαι" δουλεύσωσιν αὐτῷ". "καὶ ἵνα μή τις ὑπολάβῃ ὅτι πρόσκαιρος αὐτοῦ ἢ ἐπίγειος N δυθεῖσα αὐτῷ ὑπὸ τοῦ πατρὸς βασιλεία, λέγει ὁ προφήτης" »ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται, καὶ 7 βασιλεία αὐτοῦ οὐ διαφθαρήσεται". "τῷ οὖν ἰδίῳ υἱῷ ὁ πατὴρ πάντα ὑποτάξας τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ (ἐπὶ τῆς γῆς καὶ" τὰ «ὑποχάτω τῆς γῆς" διὰ πάντων ἐπέδειξεν αὐτὸν πρωτότοκον ἐν πᾶσιν γινόμενον᾽ πρωτότοκον ἐκ θεοῦ, ἵνα δεύτερος μετὰ τὸν πατέρα υἱὸς θεοῦ ὧν ἀποδειχθῇ πρωτότοκον πρὸ ἀγγέλων, ἵνα καὶ ἀγγέλων κύριος φανῇ; πρωτότοκον ἐκ παρθένου, ἵνα τὸν πρωτόπλαστον ᾿Αδὰμ ἐν ξαυτῷ ἀναπλάσσων δειχθῇ᾽ «πρωτότοκον [καὶ] ἐκ νεχρῶν", ἵνα μἀπαρχὴ"“ τῆς ἡμετέρας ἀναστάσεως αὐτὸς γενηθῆ. ### English translation (Claude) All of you, then, who approach God reverently, recognize him: shown long ago by Moses to the people and (made) manifest on the mountain, proclaimed beforehand by the prophets, and seen by the blessed Daniel as a man, of whom he says: 'I watched in a vision of the night, and behold, one like a son of man coming with the clouds of heaven, and he came to the Ancient of Days and was brought before him. And to him was given the dominion and the honour and the kingdom, and all the peoples, tribes and tongues shall serve him. His authority is an everlasting authority, which shall not pass away, and his kingdom shall not be destroyed.' By 'Ancient of Days' he means no other than the Lord, God and Master of all, who is also the Father of Christ himself, who makes the days grow old, not one who is himself made old by times or days; of whom it was said above: 'Thrones were set, and the Ancient of Days sat, and his garment was white as snow, and the hair of his head like pure wool; his throne was a flame of fire, its wheels burning fire. A river of fire drew along before him; a thousand thousands ministered to him, and ten thousand times ten thousand stood before him. The court sat, and the books were opened.' To him the Son of Man was brought, borne up by a cloud and presented by archangels, so that he might receive from him all dominion, authority, power and kingdom, so that 'all peoples, tribes and tongues' 'should serve him'. And so that no one should suppose that the kingdom given him by the Father is temporary or earthly, the prophet says: 'His authority is an everlasting authority, which shall not pass away, and his kingdom shall not be destroyed.' The Father, then, having subjected to his own Son all things in heaven, (on earth and) 'under the earth', showed through all things that he is the firstborn in all: firstborn from God, so that he might be shown to be Son of God, second after the Father; firstborn before the angels, so that he might appear as Lord of angels too; firstborn from the virgin, so that he might be shown refashioning in himself the first-formed Adam; 'firstborn from the dead', so that he himself might become 'the firstfruits' of our resurrection. ### Scripture references - Dan 7:13: quotation, high confidence - Dan 7:14: quotation, high confidence - Dan 7:9: quotation, high confidence - Dan 7:10: quotation, high confidence - Phil 2:10: allusion, high confidence - Col 1:15: allusion, high confidence - Col 1:18: quotation, high confidence - 1 Cor 15:20: quotation, high confidence ### Translation notes - Quotations: Dan 7:13–14, 9–10 (Theodotion); Phil 2:10; Col 1:15, 18; 1 Cor 15:20. 'Second after the Father' (δεύτερος μετὰ τὸν πατέρα) is Hippolytus's phrase for the Son's order of origin; translated as written, with a neutral note. Bonwetsch's bracketed words ('for', 'of the', 'also') are omitted as his deletions. ### Citation (SBL) Hippolytus, Comm. Dan. 4.11 (Bonwetsch GCS 1:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-11). ## Commentary on Daniel 4.12-13 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-12 - Source: Bonwetsch GCS 1:214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 7:19–28: the little horn is the Antichrist, who will rise from the divided Roman kingdom, kill three kings and war against the saints, until the kingdom is given to the saints of the Most High. ### Greek text Ἐπεὶ οὐν τοῦτον πάντες οἱ προφῆται καὶ ἀπόστολοι μαρτυροῦσιν, οἱ δὲ ἄνομοι ἀπειθοῦντες αὐτὸν βλασφημοῦσιν καὶ τὰ λεγόμενα ἐξουθενοῦσιν καὶ τοὺς δούλους αὐτοῦ διώκοντες καταπονοῦσιν, καὶ 06 μηδὲ ἐσόμενα ταῦτα οὐ προσδοκῶσιν, ἴδωμεν ἡμεῖς οἱ τῷ τῆς ἀληθείας λόγῳ πιστεύοντες καὶ ὑπ᾽ αὐτοῦ τοῦ λόγου εἰς τὴν αἰώνιον ζωὴν ὁδηγούμενοι, ὑπὸ δὲ τῶν προφητῶν διδασκόμενοι καὶ ὑπὸ τοῦ πνεύματος φοτιζόμενοι, ἵνα διὰ τῆς χάριτος αὐτοῦ σοφισθέντες ἐπιγνῶμεν τὰ πάλαι μὲν προκεκηρυγμένα κατὰ καιροὺς δὲ συμβάντα καὶ συμβησόμενα᾽ τήν TE κρίσιν τοῦ θεοῦ πρὸ ὀφθαλμῶν ἔχοντες φυλάξωμεν ἑαυτοὺς ἀπὸ παντὸς καχοῦ, ἵνα ἐκφύγωμεν τὸ πῦρ τὸ αἰώνιον καὶ τὴν κόλασιν τὴν ἀκατάπαυστον. 2el γὰρ καὶ νῦν ἐφ᾽ ἡμῶν οὐ συμβαίνει ταῦτα διὰ τὸ μήπω τοὺς χρόνους πεπληρῶσθαι, ἀλλὰ γοῦν εὔχεσθαι δεῖ μηδὲ εὐρεθῆναι ἡμᾶς ἐν τοῖς τοιούτοις καιροῖς, ἐν οἷς ταῦτα συμβήσεται, μήποτε ἀτονήσας τις ἀπὸ τῆς θλίψεως τῆς μεγά ἰλης τῆς ἐπε ἐρχομένης τῷ κόσμῳ ἐκπέσῃ τῆς αἰωνίου ζοῆς. δἐνορῶᾶν γὰρ χρὴ τί λέγει ὃ προφήτης" „a ἐξήτουν ἀκριβῶς περὶ τοῦ θηρίου τοῦ τετάρτου, ὅτι ᾽ν» διαφέρον παρὰ ΐ πᾶν θηρίον, φοβερὸν περισσῶς" οἱ ὀδόντες αὐτοῦ σιδηροῖ καὶ οἱ ὄνυχες αὐτοῦ χαλχοῖ, ἐσθίον καὶ λεπτῦνον, καὶ τὰ ἐπίλοιπα τοῖς ποσὶν αὐτοῦ συνεπάτει" καὶ περὶ τῶν κεράτων αὐτοῦ τῶν δέχα τῶν ἐν τῇ κεφαλῇ αὐτοῦ καὶ τοῦ μικροῦ τοῦ ἀναβάντος καὶ ἐκτινάξαντος ἐκ τῶν προρων τρία. οὐ οἱ ὀφθαλμοὶ καὶ τὸ στόμα λαλοῦν μεγάλα, καὶ ἡ ὅρασις αὐτοῦ ἐγένετο μείζων τῶν λοιπῶν. ἐθεώρουν, καὶ τὸ κέρας ἐκεῖνο ἐποίει πόλεμον μετὰ τῶν ἁγίων καὶ ἴσχυσεν πρὸς αὐτούς, ἕως οὗ ἦλθεν ὁ παλαιὸς τῶν ἡμερῶν καὶ τὸ κρίμα ἔδωκεν ἁγίοις ὑψίστου, καὶ ὁ καιρὸς ἔφθασεν καὶ τὴν βασιλείαν κατέσχον οἱ ἅγιοι". "ἐπεὶ οὐν, καθ ὡς φθάσαντες εἴπαμεν, τὴν τετάρτη» βασιλείαν ταύτη» δηλοῖ, παρ᾽ ἣν» ἑτέρα ἄλλη μείζον [καὶ τοιαύτη] βασιλεία ἐπὶ τῆς γῆς οὐ ἐγήγερται, ἐξ ἣς μέλλει ἀναφύεσθαι δέκα κέρατα, [καὶ] αὐτὴ μερισθήσεται εἰς δέκα διαδήματα καὶ ἐν αὐτοῖς ἕτερον μων» κέρας ἀναβήσεται, ὅπερ ἐστὶν τὸ τοῦ ἀντιχρίστου, καὶ ἐχριζώσει τρία τῶν ἔμσι προσθεν αὐτοῦ, τοῦτ᾽ ἔστιν τοὺς τρεῖς βασιλεῖς ἀνελεῖ Αἰγύπτου, «Ἱιθύων τε καὶ -ἰθιόπωλν, βουλόμενος ἑαυτῷ περιποιεῖσθαι τὴν πᾶσαν βασιλείαν. "ὃς περικρατήσας τῶν λοιπῶν κεράτων ἑπτά, ἄρχεται λοιπὸν ὑπὸ τοῦ ἐν αὐτῷ ἀλλοτρίου καὶ πονηροῦ πνεύματος φυσιωθεὶς πόλεμον ἐγείρειν κατὰ τῶν ἁγίων καὶ πάντας πανταχοῦ διοκει". βουλόμενος ὑπὸ πάντων δοξάζεσθαι καὶ προσκυνεῖσθαι ὡς θεός. ὑχαθὼς καὶ Ἰεζεκιὴλ περὶ αὐτοῦ λέγει: (ἀνθ᾽ ὧν ὑψώθη ἡ καρδία σου καὶ εἶπας" θεός εἰμι yo“, καὶ πάλιν „UN λέγων ἐρεῖς τοῖς ἀναιροῖσίν σε θεός εἰμι ἐγώ, σὺ δὲ εἶ ἄνθρωπος καὶ οὐ θεός". Ἰκαὶ Ἡσαΐας ὁμοίος" „GO δὲ εἶπας ἐν τῇ διανοίᾳ. σου" εἰς τὸν οὐρανὸν ἀναβήσομαι, ἐπάνω ᾿ τῶν νεφελῶν τοῦ οὐρανοῦ στήσω τὸν θρόνον μου, καθιῶ ἐν τῷ ὀρει" τῷ ἁγίῳ, (ἔσομαι ὅμοιος τῷ ὑψίστῳ" - ΧΙΠΠΙ. δὶ μὲν οὖν βούλεταί τις λεπτομερῶς ἐντυχεῖν περὶ αὐτοῦ, ἐν ἑτέρᾳ βίβλῳ σαφέστερον ταῦτα ἐπιδέδεικται, ἵνα μηδὲ ἔκ δευτέρου περὶ αὐτοῦ τὸν λόγον ποιεῖσθαι μέλλωμεν. “νυνὶ δὲ πρὸς τὸ προκείμενον ἐροῦμεν περὶ τοῦ νῦν ἐνεστῶτος θηρίου. “λέγει γὰρ 4αγιὴλ οὕτως" „Aal εἶπέ' μοι ὃ ἄγγελος «τὸ θηρίον τὸ τέταρτον βασιλεία τετάρτη ἔσται ἐν τῇ γῇ, ἥτις ὑπερέξει πάσας τὰς βασιλείας, καὶ καταφάγεται πᾶσαν τὴν γῆν, καὶ συμπατήσει αὐτὴν καὶ κατακόψει. καὶ τὰ δέχα κέρατα αὐτοῦ δέκα βασιλεῖς ἀναστήσονται καὶ ὀπίσω αὐτῶν ἀναβήσεται ἕτερος, ὃς ὑπεροίσει κακοῖς πάντας τοὺς ἔμπροσθεν καὶ λόγους πρὸς τὸν ὕψιστον λαλήσει καὶ τοὺς ἁγίους ὑψφίστου πλανήσει καὶ ὑπονοήσει τοῦ ἀλλοιῶσαι καιροὺς καὶ νόμον, καὶ δοθήσεται ἐν χειρὶ αὐτοῦ ἕως καιροῦ καὶ καιρῶν καὶ ἥμεσυ καιροῦ. καὶ τὸ κριτήριον ἐκάθισεν καὶ τὴν ἀρχὴν μεταστήσουσιν τοῦ ἀφαγίσαι καὶ τοῦ ἀπολέσαι ἕως τέλους, καὶ ἡ βασιλεία καὶ ἡ ἐξουσία καὶ ἢ μεγαλωσύνη [ἡ] τῶν βασιλέων τῶν ὑποκάτω παντὸς τοῦ οὐρανοῦ ἐδόθη ἁγίοις ὑψίστου, καὶ ἡ βασιλεία αὐτοῦ βασιλεία αἰώνιος, καὶ πᾶσαι αἱ ἀρκαὶ αὐτῷ δουλεύσουσιν καὶ ὑπακούσονται. ἕως ὧδε τὸ πέρας τοῦ λόγου“. ### English translation (Claude) [12] Since, then, all the prophets and apostles bear witness to him, while the lawless, disobeying him, blaspheme him, set at nought what is said, persecute and oppress his servants, and do not expect these things to come to pass, let us who believe in the Word of truth, who are led by the Word himself into eternal life, taught by the prophets and enlightened by the Spirit, see, so that, made wise by his grace, we may recognize the things proclaimed long ago that have happened and will happen in their seasons; and having the judgment of God before our eyes, let us keep ourselves from all evil, so as to escape the eternal fire and the unceasing punishment. For even if these things are not happening now in our time, because the times are not yet fulfilled, still we must pray not to be found in such times, when these things will happen, lest anyone, weakened by the great tribulation that is coming on the world, should fall away from eternal life. For we must consider what the prophet says: 'And I inquired exactly about the fourth beast, which was different from every beast, exceedingly terrible; its teeth of iron and its claws of bronze, devouring and grinding, and it trampled the rest with its feet; and about its ten horns that were on its head, and about the little one that came up and shook out three of those before it, which had eyes and a mouth speaking great things, and its appearance was greater than the rest. I watched, and that horn made war with the saints and prevailed against them, until the Ancient of Days came and gave judgment to the saints of the Most High, and the time came, and the saints possessed the kingdom.' Since, then, as we have already said, he signifies this fourth kingdom, beside which no other greater kingdom has arisen on the earth, from which ten horns are to spring up, it will be divided into ten diadems; and among them another little horn will come up, which is that of the Antichrist, and will uproot three of those before it; that is, he will kill the three kings of Egypt, Libya and Ethiopia, wishing to gain for himself the whole kingdom. Having overpowered the remaining seven horns, he then begins, puffed up by the alien and evil spirit within him, to stir up war against the saints and to persecute all everywhere, wishing to be glorified and worshipped by all as God. As Ezekiel too says of him: 'Because your heart was lifted up and you said, I am God'; and again: 'Will you indeed say to those who kill you, I am God? But you are a man and not God.' And Isaiah likewise: 'But you said in your heart: I will ascend into heaven; I will set my throne above the clouds of heaven; I will sit on the holy mountain; I will be like the Most High.' [13] If anyone wishes to read about him in detail, these things have been shown more clearly in another book, so that we need not speak of him a second time. But now, to the matter in hand, we will speak of the beast now present. For Daniel says thus: 'And the angel said to me: The fourth beast shall be a fourth kingdom on the earth, which shall surpass all the kingdoms, and shall devour the whole earth, and trample it and break it in pieces. And its ten horns: ten kings shall arise, and after them shall arise another, who shall surpass in evils all who were before him, and shall speak words against the Most High, and shall wear out the saints of the Most High, and shall think to change times and law; and it shall be given into his hand until a time and times and half a time. And the court sat, and they shall take away his dominion, to destroy and to make it perish to the end; and the kingdom and the authority and the greatness of the kings under the whole heaven were given to the saints of the Most High; and his kingdom is an everlasting kingdom, and all dominions shall serve and obey him. Here is the end of the matter.' ### Scripture references - Dan 7:19: quotation, high confidence - Dan 7:20: quotation, high confidence - Dan 7:21: quotation, high confidence - Dan 7:22: quotation, high confidence - Dan 11:43: allusion, medium confidence - Ezek 28:2: quotation, high confidence - Ezek 28:9: quotation, high confidence - Isa 14:13: quotation, high confidence - Isa 14:14: quotation, high confidence - Dan 7:23: quotation, high confidence - Dan 7:24: quotation, high confidence - Dan 7:25: quotation, high confidence - Dan 7:26: quotation, high confidence - Dan 7:27: quotation, high confidence - Dan 7:28: quotation, high confidence ### Extrabiblical texts - Hippolytus, Antichr. (Treatise on Christ and Antichrist): allusion, high confidence ### Translation notes - This staged unit holds Bonwetsch's chapters 12 and 13 (the numeral XIII is visible); marked [12], [13]. Quotations: Dan 7:19–22, 23–28 (Theodotion); Ezek 28:2, 9; Isa 14:13–14. The 'other book' is Hippolytus's On Christ and the Antichrist. The identification of the three kings (Egypt, Libya, Ethiopia) is Hippolytus's; cf. Dan 11:43. Bonwetsch's bracketed words are omitted as his deletions. ### Citation (SBL) Hippolytus, Comm. Dan. 4.12 (Bonwetsch GCS 1:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-12). ## Commentary on Daniel 4.14 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-14 - Source: Bonwetsch GCS 1:220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The angel's explanation to Daniel covers the division of the fourth kingdom, the Antichrist's three and a half years of war on the saints, the judgment, and the eternal kingdom given to the saints. ### Greek text Ἐπεὶ οὖν βουλόμενος ὃ προφήτης κατὰ πάντα πεῖσαι ἡμᾶς καὶ συμβιβάσαι πρὸς τὴν ἀλήθειαν τῶν ὑπ᾽ αὐτοῦ ἑωραμένων πυνθάνεται παρ᾽ ἑνὸς τῶν ἑστηκότων ἀγγέλων, ὅπως καὶ αὐτὸς ἀκριβέστερον ἐκδιδαχθῇ περὶ τοῦ θηρίου τοῦ τετάρτου" „ECHTOUP“ γάρ φησι» «ἀκριβέστερον περὶ" αὐτοῦ, „OTL NV“ φοβερὸν" καὶ ἔχθαμβον. τοῦτον οὖν ἐκδιδάσκων ὁ ἄγγελος, μᾶλλον δὲ δι’ αὐτοῦ πείθων καὶ ἡμᾶς πιστεύειν τοῖς ὑπ᾽ αὐτοῖ καλῶς ἑωραμένοις, διηγεῖται αὐτῷ ἅπαντα τὰ μέλλοντα ἔσχατον γίνεσθαι, τέν τε μερισμὸν τοῦ θηρίου τοῦ τετάρτου τῶν δέχα κεράτων τῶν ἐξ αὐτοῦ ἐγειρομένων, τήν τε τοῦ ἀντιχρίστου ἐν αὐτοῖς φανέρωσιν καὶ τὸν τούτου πρὸς τοὺς ἁγίους πόλεμον καὶ τὸν χρόνον αὐτοῦ, ὃν μελλήσει περικρατεῖν. δοθήσεται" γάρ φησιν (ἐν χειρὶ αὐτοῦ ἕως καιροῦ καὶ A καὶ ἥμισυ καιροῦ", ὅπερ σημαίνει τρία ἥμισυ ἔτη, καὶ μετὰ ταῦτα" τὸ κριτήριον τὸ ἐσόμενον" «θρόνοι" γάρ φησιν „ETEINGUP“ ,καὶ κριτήριον ἐκάθισεν" καὶ ἡ βασιλεία" ,ἐδόθη ἁγίοις ὑψίστου", τὸ δὲ (,σῶμα" τοῦ θηρίου δοθήσεται „Ele καῦσιν πυρός". 30 γὰρ (καιρὸς ἔφθασεν", τοῖτ᾽ ἔστιν ὁ σύμπας χρόνος ἐπληρώθη, «καὶ τὴν [δὲ] βασιλείαν καθέξουσι» οἱ ἅγιοι, παραγινομένου λοιπὸν ἀπ᾿ οὐρανοῦ τοῦ κριτοῦ τῶν κριτῶν καὶ τοῦ βασιλέως τῶν βασιλέων, ὃς μεταστήσει πᾶσαν τὴν τοῦ ἀντικειμένου ἀρχὴν καὶ δύναμιν καὶ καταφλέξει πάντας αἰωνίῳ πυρὶ κολάζων τοὺς ἀδίκους, τοῖς δὲ δούλοις αὐτοῦ προφήταις τε καὶ μάρτυσι καὶ πᾶσιν τοῖς φοβουμένοις αὐτὸν δώσει τὸ αἰώνιον βασίλειον». 'ς ὁ προφήτης λέγει: ἕως ὧδε τὸ πέρας τοῦ “λόγου. ἐγὼ "Ἰανεήλ. οἱ διαλογισμοὶ ἐπὶ πλεῖον συνετάρασσόν μὲ καὶ ἡ μορφή μοὺ ἡλλοιώθη καὶ τὸ ῥῆμα [400] ἐν τῇ καρδίᾳ μου διετήρησας“. ### English translation (Claude) Since, then, the prophet, wishing to persuade us in every respect and bring us to the truth of what he had seen, inquires of one of the angels standing by, so that he himself might be taught more exactly about the fourth beast (for 'I inquired', he says, 'more exactly' about it, 'because it was' 'terrible' and astonishing), the angel, teaching him (or rather, persuading us too through him to believe what he truly saw), relates to him all that is to happen at the last: the division of the fourth beast, the ten horns that arise from it, the appearing of the Antichrist among them, his war against the saints, and the time during which he will prevail. 'It shall be given', he says, 'into his hand until a time and times and half a time', which signifies three and a half years; and after this the judgment to come: for 'thrones', he says, 'were set', 'and the court sat', and the kingdom 'was given to the saints of the Most High', but the 'body' of the beast will be given 'to the burning of fire'. For 'the time came', that is, the whole time was fulfilled, 'and the saints shall possess the kingdom', when the Judge of judges and King of kings then comes from heaven, who will remove all the dominion and power of the adversary and burn all up, punishing the unjust with eternal fire, but to his servants, the prophets and martyrs and all who fear him, he will give the eternal kingdom. As the prophet says: 'Here is the end of the matter. As for me, Daniel, my thoughts troubled me greatly, and my form was changed, and I kept the word in my heart.' ### Scripture references - Dan 7:19: quotation, high confidence - Dan 7:25: quotation, high confidence - Dan 7:9: quotation, high confidence - Dan 7:10: quotation, high confidence - Dan 7:22: quotation, high confidence - Dan 7:11: quotation, high confidence - Dan 7:28: quotation, high confidence - Rev 19:16: allusion, medium confidence ### Translation notes - Quotations: Dan 7:19, 25, 9–10, 22, 27, 11, 28 (Theodotion); Rev 19:16 / 1 Tim 6:15 ('King of kings'). 'A time and times and half a time' is reckoned by Hippolytus as three and a half years. A stray bracketed number in the text is translated around. ### Citation (SBL) Hippolytus, Comm. Dan. 4.14 (Bonwetsch GCS 1:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-14). ## Commentary on Daniel 4.15 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-15 - Source: Bonwetsch GCS 1:222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Readers should not seek to fix the time of the end; Ecclesiastes' picture of old age and death figures the apostasy before the end, and Christ hid the day to keep his people watchful. ### Greek text Δεῦ οὺν πάντα ἄνθρωπον τὸν ἐντυγχάνοντα ταῖς θείαις γραφαῖς μιμεῖσθαι τὸν προφήτην Δανιὴλ.) καὶ μὴ εἶναι εἰκαῖόν TE καὶ προαλῆ, πρὸ καιροῦ καιρὸν ἐπιζητοῦντα καὶ «τοὺς ὀλύνθους" τῆς συκῆς ἰδεῖν ἐπιθυμοῦντα, ἀλλὰ κατέχειν μετὰ φόβου «τὸ μυστήριον τοῦ θεοῦ" ἐν καρδίᾳ, ἵνα μὴ αὐτὸς ὑφ᾽ ἑαυτοῦ τοῖς ἰδίοις χείλεσιν παγιδευθεὶς ἔνοχος γένηται τῆς ἰδίας ψυχῆς. Ξ3ἤξει γὰρ ὁ καιρός, ὁτε «ἀγθήσει τὸ ἀμύγδαλον" καὶ τραχυνθῇ „N κάππαρις" «καὶ πλη θυνθῇ ἢ ἀκρὶς" καὶ βλαστήσει ἡ συκῆ καὶ προκόψουσιν οἱ τῆς ἀποστασίας καρποί. τότε »πλεισθήσεται ἢ θύρα" τῆς ζωῆς καὶ συντριβήσεται »ἢ ὑδρία ἐπὶ τὴν πηγὴν καὶ συντροχάσει ὁ τροχὸς ἐπὶ τὸν λάκκον" καὶ ἀργήσουσι" «αἱ ἀλήθουσαι, ὅτι ὠλιγώθησαν" καὶ ἐξεγερθήσονται πάντες ἀπὸ ,φωνῆς τοῦ στρουθίου" καὶ ταραχθήσονται πᾶσαι αἱ θυγατέρες τοῦ ἄσματος“ καὶ συναχθήσονται „EV ἀγορᾷ οἱ κοπτόμενοι" καὶ ἀπελεύσεται ΒΞ ι'ἄνθρωπος εἰς οἶχον αἰῶνος αὐτοῦ". ΧΥ͂Ι. ᾿4λλ᾽ ἐρεῖ τις, καὶ ,πότε ταῦτα ἔσται"; ποίῳ δὲ καιρῷ ἢ χρόνῳ μέλλει γὰρ ὃ πλάνος ἀποκαλύπτεσθαι; καὶ ποία ἡ ἡμέρα τῆς τοῦ κυρίου ἐπιφανείας, Ζἐπεζήτησαν ταῦτα μαθεῖν παρὰ τοῦ κυρίου ὁμοίως καὶ οἱ μαθηταί, ἀλλ᾽ ἀπέκρυψεν ἀπ᾽ αὐτῶν τὴν ἡμέραν, ἵνα ἐγρηγόρους αὐτούς τε καὶ πάντας πρὸς τὰ μέλλοντα καταστήσῃ, ἀεὶ μεριμνῶντας καὶ προσδοχῶντας τὸ καθ' ἡμέραν τὸν ἐπουράνιον νυμφίον, μή ποτε διὰ τὴν μακροημερίαν ἀμελήσαντες τῶν ὑπ᾽ αὐτοῦ προστεταγμένων. «χρονίζοντος" αὐτοῦ, ἀπονυστάξ ξαντες οἱ ἄνθρωποι ἐκπέσωσιν τῆς ἐπουρανίου ζωῆς. 3.,γρηγορεῖτε γὰρ λέγει „οὐ γὰρ οἴδατε ποίᾳ ἡμέρᾳ ἢ ὥρᾳ ὁ κύριος ὑμῶν ἔρχεται, ἡ ὀψέ, ἢ μεσονυκτίῳ, ἢ πρωΐ΄. τδιὰ τοῦτο λέγει" μακάριος ὁ δοῦλος ἐκεῖνος ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει γρηγοροῦντα᾽ ἀμὴν λέγω ὑμῖν, ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐν τῇ καρδίᾳ αὐτοῦ, χρονίζει ὃ κυριός μου ἔρχεσθαι, καὶ ἂρξηται [δὲ] τύπτειν τοὺς παῖδας καὶ τὰς παιδίοσχας, ἐσθίειν τε καὶ πίνειν μετὰ τῶν μεθυόντων, ἥξει ὃ κύριος αὐτοῦ ἐν ἡμέρᾳ ἡ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ἢ οὐ γινώσκει καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει' ἐκεῖ γὰρ ἔσται ὁ κλαυθμὸς καὶ ὁ βουγμὸς τῶν ὀδόντων". . διὰ τοῦτο" "λέγω ὑμῖν" γρηγορεῖτε". "ταῦτα μὲν οὖν ἐν τῷ εὐαγγελίῳ αὐτὸς ὁ κύριος ἡμῶν διδάσκων τοὺς μαθητὰς ἀπεφήνατο. ὑδμοίως δὲ καὶ μετὰ τὴν ἀνάστασιν αὐτοῦ τὰ αὐτὰ προσελθόντες οἱ μαθηταὶ νἐπηρώτων αὐτὸν λέγοντες" κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τοῦ Ἰσραήλ; ὁ δὲ εἶπεν πρὸς αὐτούς οὐχ ὑμῶν ἐστὶν γνῶναι χρόνους ἢ) καιροὺς οὺς ὁ πατὴρ ἔθετο ἐν τῇ Lian ἐξουσίᾳ, ἀλλὰ λήψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφ᾽ ὑμᾶς, καὶ ἔσεσθέ μοι μάρτυρες ἔν TE ερουσαλὴμ καὶ ἐν τῇ Γαλιλαίᾳ καὶ πάσῃ χώρᾳ τῆς Σαμαρείας καὶ ἕως ἐσχάτου τῆς γῆς". ### English translation (Claude) [15] Every man, then, who reads the divine Scriptures must imitate the prophet Daniel, and not be rash and hasty, seeking the time before the time and wishing to see 'the unripe figs' of the fig tree, but must keep 'the mystery of God' with fear in his heart, lest, ensnared by his own lips, he become guilty of his own soul. For the time will come when 'the almond tree blossoms', and 'the caper' grows rough, 'and the locust grows fat', and the fig tree buds, and the fruits of the apostasy come on. Then 'the door' of life 'will be shut', and 'the pitcher will be broken at the spring, and the wheel will run together at the cistern', and 'the grinding women will cease, because they are few', and all will rise up 'at the voice of the sparrow', and 'all the daughters of song will be troubled', and 'the mourners will gather in the marketplace', and 'man will go to his eternal home'. [16] But someone will say: 'And when will these things be? At what season or time is the deceiver to be revealed? And what is the day of the Lord's appearing?' The disciples likewise sought to learn these things from the Lord, but he hid the day from them, so as to make them and all men watchful for what is to come, always anxious and expecting the heavenly Bridegroom day by day, lest, through the length of days neglecting what he had commanded, men, dozing off 'while he delays', should fall away from heavenly life. For 'watch', he says, 'for you do not know on what day or hour your Lord is coming, in the evening, or at midnight, or in the morning.' Therefore he says: 'Blessed is that servant whom his lord, when he comes, will find watching; truly I say to you, he will set him over all his possessions. But if the wicked servant says in his heart, My lord delays his coming, and begins to beat the menservants and maidservants, and to eat and drink with the drunkards, the lord of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in two and put his portion with the unbelievers; there will be weeping and gnashing of teeth.' 'Therefore I say to you, watch.' These things, then, our Lord himself declared in the gospel, teaching his disciples. And likewise after his resurrection the disciples came and 'asked him the same, saying: Lord, will you at this time restore the kingdom to Israel? And he said to them: It is not for you to know the times or seasons which the Father has set by his own authority; but you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in Galilee and in all the region of Samaria and to the end of the earth.' ### Scripture references - Song 2:13: allusion, medium confidence - Eph 3:4: allusion, low confidence - Eccl 12:5: quotation, high confidence - Eccl 12:6: quotation, high confidence - Eccl 12:3: quotation, high confidence - Eccl 12:4: quotation, high confidence - Matt 25:10: allusion, medium confidence - Matt 24:3: allusion, high confidence - 2 Thess 2:3: allusion, medium confidence - Matt 25:5: quotation, high confidence - Mark 13:35: quotation, high confidence - Matt 24:42: quotation, high confidence - Matt 24:46: quotation, high confidence - Matt 24:48: quotation, high confidence - Acts 1:6: quotation, high confidence - Acts 1:7: quotation, high confidence - Acts 1:8: quotation, high confidence ### Translation notes - This staged unit holds Bonwetsch's chapters 15 and 16 (the numeral XVI is visible); marked [15], [16]. Quotations and allusions: Song 2:13 ('unripe figs'); Matt 24:32; Eph 3:4; Eccl 12:4–6 (LXX); Matt 25:10; Matt 24:3; 2 Thess 2:3; Matt 25:5; Mark 13:35; Matt 24:42, 46–51; Acts 1:6–8. Hippolytus applies Eccl 12 to the end of the age; translated as written. ### Citation (SBL) Hippolytus, Comm. Dan. 4.15 (Bonwetsch GCS 1:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-2/#p-4-15). ## 4.15 (continued) - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-15-2 - Source: Bonwetsch GCS 1:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ gave signs instead of a date: as Jerusalem's fall was foretold, so the abomination of desolation must appear first; wars and famines are only the beginning, and the gospel must first be preached to all nations. ### Greek text Ἐπεὶ οὖν ἀπέχρυψεν ἀπ᾿ αὐτῶν τὴν ἡμέραν, διὰ δὲ τῶν σημείων τῶν γινομένων, δι᾿ ὧν εὐκόλως ἐπιγνώσεται ὁ ἄνθρωπος, ἐξεῖπεν, νοεῖν ὀφείλομεν τὰ κατὰ καιρὸν συμβαίνοντα καὶ εἰδότες σιωπᾶν. 32 δεῖ δὲ αὐτὰ γενέσθαι κἂν ἡμεῖς μὴ θέλωμεν" ἡ γὰρ ἀλήθεια οὐδέποτε ψεύδεται. δσπερ δὲ εἶπεν περὶ τῆς Ἱερουσαλὴμ πόλεως, καὶ ἐπῆλθεν ἐπ᾽ αὐτὴν τὰ εἰρημένα" [ἐν τῷ εἰπεῖν) ,ὅταν γὰρ ἴδητε, φησί, κυχλουμένην τὴν Ἱερουσαλὴμ ὑπὸ στρατοπέδων, τότε γενοόσκετε ὁτι ἤγγικεν N ἐρήμωσις αὐτῆς", οὕτως καὶ τὸ νῦν προσδοκᾶν χρή. Εοὔταν γὰρ ἴδητε, φησίν, τὸ βδέλυγμα τῆς ἐρημόσεως ἑστὸς ἐν τόπῳ αγίῳ [αὐτοῦ] — ὁ ἀναγινώσκων γοείτω --, τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, καὶ ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω ἀραί τι ἐκ τῆς οἰκίας αὐτοῦ, καὶ ὁ ἐν τῷ ἀγρῷ μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσο) ἄραι τὸ ἱμάτιον αὐτοῦ. οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. ἔσται γὰρ τότε θλῖψις μεγάλῃ, οἵα οὐκ ἐγένετο ἀπ᾽ ἀρχῆς κόσμου οὐϊδὲ μὴ γένηται. καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ΄. ὑφανερὸν οὖν» ἐν τούτῳ ἐποίησεν ἡμῖν, ἵνα μηχέτε ἐν μηδενὶ ἀμφιβάλλωμεν. ὁκαὶ πάλιν λέγει" ὅταν, οἰδητε τὸ βδέλυγμα τῆς ἐρημώσεως" ἑστὸς „ED τόπῳ ἁγίῳ" καὶ ὅταν ἴδητε τὴν συκῆν προβάλλουσαν »τὰ φύλλα αὐτῆς, .γινώσχετε ὅτι ἐγγύς ἐστι» τὸ θέρος" οὕτως καὶ ὑμεῖς ὅταν ἴδητε ταῦτα πάντα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις". τοῦ οὖν βδελύγματος μηδέπω παραγενομένου, ἀλλ᾽ ἔτι τοῦ τετάρτου θηρίου μόνου κρατοῦντος, πῶς δύναται ἡ ἐπιφάνεια τοῦ κυρίου γενέσθαι; θἀλλ᾽ ἐρεῖ τις᾽ γέγραπται, ὅταν ἴδητε ,πολέμους καὶ ἀκαταστασίας", τότε ,γινώσκετε ὅτι ἐγγύς ἐστιν". ναί, γέγραπται" „EYEOθησεται γάρ, φησίν, ἔθνος ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν καὶ ἔσονται σεισμοὶ κατὰ τόπους καὶ λιμοὶ καὶ λοιμοί", ἅτινα ἤδη ἐγέγοντο καὶ γενήσεται. ταῦτα δὲ πάντα", φησίν, ,ἀρκαὶ ὀδίνων", «ἀλλ᾽ οὕπω τὸ τέλος" [ἐν αὐτοῖς. πρῶτον" γὰρ „der κηρυχθῆναι τὸ εὐαγγέλιον' τοῦ κυρίου ἐν ὅλῳ τῷ κόσμῳ ,εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν, καὶ οὕτως ἥξει τὸ τέλος", ὅταν ὃ σίμπας χρόνος πληρωθῆ. ### English translation (Claude) Since, then, he hid the day from them, but spoke of the signs that would occur, by which a man will easily recognize it, we ought to understand what happens in its season and, knowing it, keep silent. These things must happen even if we do not wish it; for the truth never lies. Just as he spoke about the city of Jerusalem, and what was said came upon it ('When you see', he says, 'Jerusalem surrounded by armies, then know that its desolation has drawn near'), so now too we must expect it. 'For when you see', he says, 'the abomination of desolation standing in the holy place (let the reader understand), then let those in Judea flee to the mountains, and let him who is on the housetop not come down to take anything out of his house, and let him who is in the field not turn back to take his cloak. But woe to those who are with child and to those who nurse in those days. For then there will be great tribulation, such as has not been from the beginning of the world, nor ever will be. And if those days had not been shortened, no flesh would have been saved.' He has thus made it plain to us, so that we may no longer be in doubt about anything. And again he says: 'When you see the abomination of desolation' standing 'in the holy place', and 'when you see the fig tree putting forth its leaves, know that summer is near; so also you, when you see all these things happening, know that it is near, at the doors.' Since, then, the abomination has not yet come, but the fourth beast alone still rules, how can the appearing of the Lord take place? But someone will say: 'It is written, When you see wars and disorders, then know that it is near.' Yes, it is written: 'For nation will rise against nation and kingdom against kingdom, and there will be earthquakes in various places, and famines and plagues', which have already happened and will happen. 'But all these things', he says, 'are the beginnings of birth pangs', 'but the end is not yet'. For first 'the gospel' of the Lord 'must be preached in the whole world as a testimony to all the nations, and then the end will come', when the whole time has been fulfilled. ### Scripture references - Luke 21:20: quotation, high confidence - Matt 24:15: quotation, high confidence - Matt 24:16: quotation, high confidence - Matt 24:19: quotation, high confidence - Matt 24:21: quotation, high confidence - Matt 24:22: quotation, high confidence - Matt 24:32: quotation, high confidence - Matt 24:33: quotation, high confidence - Luke 21:9: quotation, high confidence - Matt 24:7: quotation, high confidence - Matt 24:8: quotation, high confidence - Matt 24:6: quotation, high confidence - Matt 24:14: quotation, high confidence ### Translation notes - Quotations: Luke 21:20; Matt 24:15–22; Matt 24:32–33; Luke 21:9; Matt 24:6–8, 14. Bonwetsch's bracketed words are omitted as his deletions. Manuscript folio numbers, page numbers and running heads are removed by logged corrections. ### Citation (SBL) Hippolytus, Comm. Dan. 4.15.2 (Bonwetsch GCS 1:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-15-2). ## 4.18 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-18 - Source: Bonwetsch GCS 1:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A church leader in Syria, misreading the Lord's warnings, led his flock into the desert to meet Christ and nearly brought persecution on all; Christ's second coming will be open and from heaven. ### Greek text διηγήσομαι γὰρ καὶ τὸ συμβὰν οὐ πρὸ πολλοῦ χρόνου ἐν τῇ Συρίᾳ. Ξπροεστὸς γὰρ τις τῆς ἐκεῖ ἐκκλησίας καὶ μὴ ἐμστόνο)ς ἐντυγχάνων ταῖς θείαις γραφαῖς μηδὲ τῇ φωνῇ τοῦ κυρίου ἀκολουθήσας ἐπλανήθη καὶ αὐτὸς καὶ ἑτέρους ἐπλάνησεν. τοῦ γὰρ κυρίου εἰπόντος, «ἐξεγερθήσονται πολλοὶ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα, ὥστε πλανῆσαι εἰ δυνατὸν καὶ τοὺς ἐκλεκτούς" ,τότε ἐάν τις εἴπῃ ὑμῖν" ἰδοὺ ὧδε ὁ Χριστός, ἢ ὧδε, μὴ πιστεύσητε," (ἰδοὺ ἐν τῇ ἐρήμῳ ἐστίν, μὴ ἐξέλθητε᾽ ἰδοὺ ἐν τοῖς ταμείϊοις, μὴ εἰσέλθητε", ταῦτα μὴ νοήσας ἐκεῖνος, ἔπεισε πολλοὺς τῶν ἀδελφῶν μετὰ γυναικῶν καὶ τέχνων εἰς συνάντησιν τῷ Χριστῷ ἐξελθεῖν εἰς τὴν ἔρημον, οἱ καὶ ἐπλανῶντο ἐν τοῖς ὁρεσιν καὶ ἐν ταῖς ὁδοῖς εἰκῇ πλαζόμενοι" ὥστε μικροῦ δεῖν ὡς λῃστὰς αὐτοὺς συλληφθέντας πάντας ὑπὸ τοῦ ἡγεμόνος ἀναιρεθῆναι, εἰ μὴ ἔτυχεν ἡ τούτοῦ γ01 ὴ οὖσα πιστή, καὶ ὑπ᾽ αὐτῆς παρακληθεὶς κατέστειλε τὸ πρᾶγμα, ἵνα μὴ δι᾽ αὐτοὺς διωγμὸς πᾶσιν ἐπιγένηται. ὁπόση αὐτῶν μωρία καὶ ἀπαιδευσία. ἵνα ἐν τῇ ἐρήμῳ πορευόμενοι] τὸν Χριστὸν ζητῶσιν, ον TOCπον καὶ ἐπὶ ᾿Ελισαίου τοῦ προφήτου οἱ υἱοὶ τῶν προφητῶν ἀναληφθέν τα τὸν Ἠλία)" ἐπὶ τρεῖς ἡμέρας ἐν τοῖς ὄρεσιν ἐξήτουν. δ εἰπόντος οὐ» τοῦ κυρίου, "ὥσπερ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν καὶ φαίνει ἕως δυσμῶν, οὕτως ἔσται καὶ ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώποι“. — ἐν τούτῳ σημαίνων ἑαυτὸν εὐδήλως καὶ προφανῶς ,μετὰ δυγάμεῶς καὶ δόξης" πατρικῆς. ἀπὸ οὐρανῶν. μέλλειν παραγίνεσθαι, -οὗτοι ἐν τοῖς θρεσιν καὶ ἐν τῇ ἐρήμῳ αὐτὸν ἐζήτουν. θρὺ γὰρ οὔτως ἔσται ἡ δευτέρα αὐτοῦ παρουσία ὁποία ἡ πρώτη ἐγένετο. τότε γὰρ ὡς εὐτελὴς ἄνθρωπος μόνον ἐφαίνετο, νυνὶ δὲ κριτὴς τοῦ παντὸς κόσμου παραγίνεται. καὶ τότε παρεγένετο σῶσαι τὸν ἄνθρωπον, νῦν ὁὲ παραγίνεται κολάσαι πάντας ἁμαρτωλοὺς καὶ τοὺς εἰς αὐτὸν NOEβηκότας. Ἰταῦτα δὲ λέγομεν πρὸς στηριγμὸν τῶν πιστῶν ἀδελφῶν, ἵνα μὴ προλαμβάνωσιν τὴν βουλὴν τοῦ θεοῦ, γινώσκων εἷς ἕκαστος ὅτι [ἐν] ἡ ἂν ἡμέρᾳ ἐξέλθῃ ἐκ τοῦ κόσμου τούτου ,ἤδη κέκριται"" ἔφθασεν γὰρ ἐπ᾽ αὐτὸν ἡ συντέλεια. ### English translation (Claude) For I will relate also what happened not long ago in Syria. A certain man who presided over the church there, not reading the divine Scriptures attentively nor following the voice of the Lord, was himself led astray and led others astray. For when the Lord had said, 'Many false christs and false prophets will arise and will give signs and wonders, so as to lead astray, if possible, even the elect', and 'Then if anyone says to you, Behold, here is the Christ, or there, do not believe it', and 'Behold, he is in the desert, do not go out; behold, he is in the inner rooms, do not go in', he did not understand these things, and persuaded many of the brothers to go out with their wives and children into the desert to meet Christ. They wandered aimlessly in the mountains and on the roads, so that they were nearly all arrested as bandits and put to death by the governor, had not his wife happened to be a believer; at her entreaty he quieted the matter, so that a persecution should not come upon all because of them. How great was their folly and ignorance, to go into the desert seeking Christ, just as in the time of Elisha the prophet the sons of the prophets sought Elijah, who had been taken up, for three days in the mountains! For when the Lord said, 'As the lightning comes from the east and shines to the west, so will be the coming of the Son of Man', signifying in this that he will come clearly and openly from heaven 'with power and glory' of the Father, these men sought him in the mountains and in the desert. For his second coming will not be like the first. Then he appeared only as a lowly man, but now he comes as judge of the whole world; then he came to save man, but now he comes to punish all sinners and those who have been impious toward him. We say these things to strengthen the faithful brothers, so that they may not anticipate the counsel of God, each one knowing that on whatever day he departs from this world 'he is already judged'; for the consummation has already come upon him. ### Scripture references - Matt 24:24: quotation, high confidence - Matt 24:23: quotation, high confidence - Matt 24:26: quotation, high confidence - 2 Kgs 2:17: allusion, high confidence - Matt 24:27: quotation, high confidence - Matt 24:30: quotation, high confidence - John 3:18: quotation, high confidence ### Translation notes - Quotations: Matt 24:24, 23, 26; 2 Kgs 2:17; Matt 24:27, 30; John 3:18. 'Presided over the church' renders προεστώς, probably a bishop. The same chapter is staged a second time from the Slavonic (4.18), which adds nothing; it was not translated there. ### Citation (SBL) Hippolytus, Comm. Dan. 4.18 (Bonwetsch GCS 1:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-18). ## Commentary on Daniel 4.19 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-19 - Source: Bonwetsch GCS 1:232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A church leader in Pontus, trusting his own dreams over Scripture, predicted the judgment within a year; when it did not come, his people were scandalized and impoverished. ### Greek text Ἕτερος δέ τις ὁμοίως ἐν τῷ Πόντῳ, καὶ αὐτὸς προεστῶς ἐκκλησίας, εὐλαβὴς μὲν ἀνὴρ καὶ ταπεινόφρων, μὴ προσέχων δὲ ἀσφαλῶς ταῖς γραφαῖς, ἀλλὰ τοῖς ὁράμασιν οἷς αὐτὸς ἑώρα μᾶλλον ἐπίστευεν. 2ἐπιτυχον γὰρ ἐφ᾽ ἑνὶ καὶ δευτέρῳ καὶ τρίτῳ ἐνυπνίῳ, ἤρξατο λοιπὸν προλέγειν τοῖς ἀδελφοῖς ος προφήτης" τόδε εἶδον καὶ τόδε μέλλει γίνεσθαι. θκαὶ δή ποίτ)ε πλανηθεὶς εἶπεν γινώσκετε ἀδελφοί, ὅτι μετὰ ἐνιαυτὸν ἢ κρίσις μέλλει γίνεσθαι. "οἱ δὲ ἀκούσαντες αὐτοῖ προλέγοντος, ὡς ὅτι «ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου", μετὰ κλαυθμῶν καὶ ὀδυρμῶν ἐδέοντο τοῦ κυρίου νυκτὸς καὶ ἡμέρας πρὸ. ὀφθαλμῶν ἔχοντες τὴν ἐπερχομένην τῆς κρίσεως ἡμέραν. ὕκαὶ εἰς τοσοῦτον ἤγαγεν φόβον καὶ δειλίαν τοὺς ἀδελφούς, ὥστε ἐᾶσαι αὐτῶν τὰς χώρας καὶ τοὺς ἀγροὺς ἐρήμους τά TE κτήματα αὐτῶν οἱ πλείους κατεπώλησαν. 6 δὲ ἔφη αὐτοῖς ἐὰν μὴ γένηται καθῶς εἶπον, UNAETL μηδὲ ταῖς γραφαῖς πιστεύσητε, ἀλλὰ ποιείτω ἕχαστος ὑμῶν ὃ βούλεται. Ἰτῶν δὲ προσδοκώντων μὲν τὸ ἀποβησόμενον καὶ τοῦ ἐνιαυτοῦ πληρωθέντος, μηδενὸς δὲ ὧν» ἐκεῖνος ἔλεγεν συμβάντος, αὐτὸς μὲν κατῃσχύνθη οὑς ψευσάμενος, αἱ δὲ γραφαὶ ἐφάνησαν ἀληθεύουσαι. οἱ δὲ ἀδελφοὶ εὐρέθησαν σκανδαλιζόμενοι, ὥστε λοιπὸν τὰς παρθέγνοὺς αὐτῶν γῆμαι καὶ τοὺς ἄνδρας ἐπὶ τὴν γεωργίαν χωρῆσαι" οἱ δὲ εἰκῇ τὰ ἑαυτῶν κτήματα πωλήσαντες εὐρέθησαν ὕστερον ἐπαιτοῦντες. ### English translation (Claude) Another likewise in Pontus, he too presiding over a church, a pious and humble man, but not attending carefully to the Scriptures, believed rather the visions that he himself saw. For having proved right in one, a second and a third dream, he began from then on to foretell to the brothers as a prophet: 'I saw this, and this is going to happen.' And once, being led astray, he said: 'Know, brothers, that the judgment is to take place in a year's time.' And they, hearing him foretell that 'the day of the Lord is at hand', with weeping and lamentation besought the Lord night and day, having before their eyes the coming day of judgment. And he brought the brothers into such fear and dread that they left their lands and fields untilled, and most of them sold their possessions. And he said to them: 'If it does not happen as I have said, then no longer believe even the Scriptures, but let each of you do as he wishes.' They waited for the outcome; and when the year was fulfilled and nothing of what he said had happened, he himself was put to shame as a liar, while the Scriptures were shown to speak the truth. But the brothers were found to have been made to stumble, so that afterwards their virgins married and the men went back to farming; and those who had rashly sold their possessions were afterwards found begging. ### Scripture references - 2 Thess 2:2: quotation, high confidence ### Translation notes - Quotation: 2 Thess 2:2. The 'virgins' who afterwards married were probably those who had remained unmarried in expectation of the end; the text does not say more. ### Citation (SBL) Hippolytus, Comm. Dan. 4.19 (Bonwetsch GCS 1:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-19). ## Commentary on Daniel 4.20 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-20 - Source: Bonwetsch GCS 1:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such errors come from preferring dreams, fables and human traditions to Scripture; some even impose fasts on the Sabbath and the Lord's day, which Christ did not appoint. ### Greek text Ταῦτα συμβαίνει τοῖς ἰδιώταις καὶ ἐλαφροῖς ἀνθρώποις, σοι ταῖς μὲν γραφαῖς ἀκριβῶς οὐ προσέχουσιν, ταῖς δὲ ἀνθρωπίναις παραδόσεσιν καὶ ταῖς ἑαυτῶν πλάναις καὶ τοῖς ἑαυτῶν ἐνυπνίοις καὶ μυθολογίαις καὶ λόγοις γραῴδεσι μᾶλλον [ἡδέως] πείθονται. "καὶ γὰρ τοῖς υἱοῖς Ἰσραὴλ τὸ ὅμοιον συνέβη" τὸν μὲν ,τοῦ θεοῦ" νέμον ἐξουθενοῦντες παρεγράφοντο, ταῖς δὲ «τῶν πρεσβυτέρων“ παραδόσεσιν εὐαρεστοῦντες ὑπετάσσοντο. θκαὶ [γὰρ] νῦν δέ τινες τὰ ὕμοια τολμῶσιν -προσέχοντες"“ ὁράμασι ματαίοις «καὶ διδασκαλίαις δαιμονίων" καὶ ἐν σαββάτῳ καὶ κυριακῇ πολλάκις νηστείαν ὁρίζοντες, ἥνπερ ὁ Χριστὸς οὐχ ὥρισεν, ἵνα τὸ τοῦ Χριστοῦ εὐαγγέλιον ἄτιμάσωσιν. ### English translation (Claude) These things happen to unlearned and light-minded men, who do not attend exactly to the Scriptures, but are more ready to believe human traditions, their own errors, their own dreams, fables and old wives' tales. For the like happened to the sons of Israel too: they set aside 'the law of God', holding it in contempt, but submitted to 'the traditions of the elders', finding them pleasing. And now too some dare the like, 'giving heed' to vain visions 'and teachings of demons', and often appointing a fast on the Sabbath and on the Lord's day, which Christ did not appoint, so as to dishonour the gospel of Christ. ### Scripture references - Mark 7:8: allusion, high confidence - Mark 7:3: quotation, high confidence - 1 Tim 4:1: quotation, high confidence - 1 Tim 4:7: allusion, high confidence - Col 2:18: allusion, medium confidence ### Translation notes - Quotations and allusions: Mark 7:3–13 (Matt 15:2–6); 1 Tim 4:1, 7; Col 2:18. Fasting on Saturday and Sunday was rejected in the Greek East; Hippolytus here opposes it. Bonwetsch's bracketed words are omitted as his deletions. ### Citation (SBL) Hippolytus, Comm. Dan. 4.20 (Bonwetsch GCS 1:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-20). ## Commentary on Daniel 4.21 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-21 - Source: Bonwetsch GCS 1:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul agrees with the Lord: the apostasy and the man of sin must come first; what restrains him is the fourth beast, Rome; to long for the day of the Lord is to court danger. ### Greek text Ἐπεὶ οὖν τὰ τοῦ κυρίου ῥήματά ἐστιν ἀληθῆ, «πᾶς δὲ ἄἂνθοώπος ψεύστης", καθος γέγραπται, ἴδωμεν εἰ καὶ ὁ ἀπόστολος Παῦλος σὐμφωνός ἐστιν τοῖς τοῦ κυρίου δήμασιν. γράφων γὰρ πρὸς Θεσσαλονικεῖς καὶ παραινῶν τούτοις ἀεὶ μὲν γρηγορεῖν καὶ προσκαρτερεῖν ταῖς εὐχαῖς, μηδέπω δὲ τὴν ἡμέραν τῆς κρίσεως προσδοκᾶν διὰ τὸ τὸν καιρὸν μήπω πεπληρῶσθαι, οὕτως ἔφη [πρὸς αὐτούς" μέρωτῶμεν δὲ ὑμᾶς, ἀδελφοί. ὑπὲρ τῆς παρουσίας τοῦ κυρίου, ἵνα μὴ θορυβῆσθε μήτε διὰ λόγου μήτε δι᾿ ἐπιστολῆς ὡς ἐξ ἡμῶν. ὡς ὑτι ἐνέστηκεν ἡ ἡμέρα κυρίου. μηδεὶς ὑμᾶς ἐξ ξαπατήσῃ κατ᾽ μηδέν ᾳ τρόπον" ὅτι ἐὰν un πρῶτον ἔλθῃ ἡ ἀποστασία καὶ ἀποκαλυφθῆῇ ὁ ἄνθρωπος τῆς ἁμαρτίας, ὃ υἱὸς τῆς ἀπωλείας, ὃ ἀντικείμενος. καὶ ὑπεραιρόμενος ὑπὲρ πάντα [τὸν] θεὸν λεγόμενον, ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ θεοῖ καθίσαι, ἀποδεικνύντα ἑαυτὸν ὅτι ἐστὶν θεός. οὐ μνημονεύετε, ὅτι ἔτει ὧν πρὸς ὑἱμᾶς ταῦτα ἔλεγον ὑμῖν; καὶ νῦν τὸ κατέχον οἴδατε εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ξαυτοῦ καιρῷ. τὸ γὺ μυστήριον ἤδη ἐνεργεῖται τῆς πλάνης, μόνον ὁ κατἕχων ἄρτι ἕως &% μέσου γένηται" καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὃ κύριος ᾿μισοῦς ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ: τῆς παρουσίας αὐτοῦ, οὗ ἐστιν ἡ παρουσία KAT) ἐνέργειαν τοῦ σατανᾶ." ὃ τίς οὺὐν ἔστιν ὃ κατέχων ἕως ἄρτι, ἀλλ᾽ ἢ τὸ τέταρτον θηρίον, οὐ μετατεθέντος καὶ ἔκ μέσου γεναμένου ἐλεύσεται ὁ πλάνος; ἀλλὰ πάντως ζητεῖς περίεργος ὧν πόσα ἔτη περιλείπεται τῷ θηρίῳ, ἵνα μεταρθ, μὴ νοῶν, ὅτι ταῦτα ζητῶν ξαυτῷ τὸν κίνδυνον ἐπιζητεῖς καὶ τάχιον τὴν κρίσιν ἰδεῖν ἐπιθυμεῖς. ὅ,οὐαὶ", γάρ φησιν, «οἱ ἐπιθυμοῦντες τὴν ἡμέραν κυρίου", καὶ αἴτη ἐστὶν σκότος καὶ οὐ φῶς. ὃν τρόπον ἐάν τις ἐκφύγῃ ἀπὸ πρὸ σώπου λέοντος, καὶ ἀπαντήσῃ αὐτῷ ἄρκτος, καὶ εἰσπηδησῃ εἰς τὸν οἶχον αὐτοῦ, καὶ ἀπερείσῃ τὰς χεῖρας [αὐτοῦ] πρὸς τὸν τοῖχον καὶ δάκ»ῃ αὐτὸν ὁφις. οὐχὶ τοιαύτη ἡ ἡμέρα τοῦ κυρίου σκότος καὶ οὐ φῶς; (καὶ γνόφος) οὐκ ἔχων φέγγος"; ### English translation (Claude) Since, then, the words of the Lord are true, and 'every man is a liar', as it is written, let us see whether the apostle Paul too agrees with the words of the Lord. For writing to the Thessalonians and exhorting them always to watch and persevere in prayer, but not yet to expect the day of judgment because the time is not yet fulfilled, he spoke thus: 'Now we ask you, brothers, concerning the coming of the Lord, not to be disturbed either by word or by letter as if from us, as though the day of the Lord were at hand. Let no one deceive you in any way; for unless the apostasy comes first, and the man of sin is revealed, the son of perdition, the adversary, who exalts himself above every so-called god or object of worship, so that he sits in the temple of God, showing himself that he is God. Do you not remember that when I was still with you I told you these things? And now you know what restrains him, so that he may be revealed in his own time. For the mystery of error is already at work; only he who now restrains [will do so] until he is taken out of the way; and then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of his mouth and destroy by the appearing of his coming, whose coming is according to the working of Satan.' Who, then, is 'he who now restrains' but the fourth beast, which, when it has been removed and taken out of the way, the deceiver will come? But surely, being curious, you ask how many years remain to the beast before it is taken away, not understanding that in asking this you seek danger for yourself and desire to see the judgment sooner. For 'woe', it says, 'to those who desire the day of the Lord', and it is darkness and not light; as if a man fled from before a lion, and a bear met him; and he leapt into his house and leaned his hands against the wall, and a serpent bit him. Is not such the day of the Lord, darkness and not light, (and gloom) that has no brightness? ### Scripture references - Ps 116:11 (115:2 LXX): quotation, high confidence - Rom 3:4: quotation, high confidence - 2 Thess 2:1: quotation, high confidence - 2 Thess 2:3: quotation, high confidence - 2 Thess 2:4: quotation, high confidence - 2 Thess 2:6: quotation, high confidence - 2 Thess 2:7: quotation, high confidence - 2 Thess 2:8: quotation, high confidence - 2 Thess 2:9: quotation, high confidence - Amos 5:18: quotation, high confidence - Amos 5:19: quotation, high confidence - Amos 5:20: quotation, high confidence ### Translation notes - Quotations: Ps 116:11 (LXX 115:2) / Rom 3:4; 2 Thess 2:1–9 (Hippolytus reads 'the mystery of error', πλάνης, for 'of lawlessness'); Amos 5:18–20. The identification of the restrainer with the Roman empire is Hippolytus's. Bonwetsch's bracketed words are omitted as his deletions. ### Citation (SBL) Hippolytus, Comm. Dan. 4.21 (Bonwetsch GCS 1:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-21). ## Commentary on Daniel 4.22-23 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-22 - Source: Bonwetsch GCS 1:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Instead of calculating the end, be patient like the martyrs under the altar; Hippolytus nonetheless reckons Christ's birth in the year 5500 from Adam, so that the six thousand years before the sabbath rest of the saints are not yet complete. ### Greek text Τί δέ σοι καὶ τοὺς χρόνους περιεργάζεσθαι καὶ τὴν ἡμέραν [τοῦ κυρίου] ἐπιζητεῖν, ὁπότε ἀπέκρυψεν ἀφ᾽ ἡμῶν ταύτην ὁ σωτήρ; εἰπέ μοι εἰ γινώσκεις τὴν ἡμέραν τῆς ἐξόδου σου, ἵνα τὴν συντέλειαν τοῦ παντὸς κόσμου πολυπραγμονήσῃς. “εἰ μὴ δὲ ἐμακροθύμει ὁ θεὸς ἐφ᾽ ἡμῖν διὰ τὴν ὑπερβάλλουσαν αὐτοῦ εὐσπλαγχνίαν, πάλαι ἂν τὰ πάντα ἐξήλειπτο. ᾿ἀνάγνωθι τὸ εἰρημένον [καὶ] ὑπὸ Ιωάνvov ἐν τῇ “ποκαλύψει: ,,καὶ εἶδον τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὸ ὄνομα Ἰησοῦ ὑποκάτω τοῦ θυσιαστηρίου καὶ ἐβόησαν καὶ εἶπαν πρὸς τὸν θεόν' ἕως πότε, κύριε ὃ θεὸς ἡμῶν, οὐ κρίνεις καὶ ἐκδικεῖς τὸ αἷμα ἡμῶν ἀπὸ} τῶν κατοικούντων ἐπὶ τῆς γῆς; καὶ ἐδόθησαν αὐτοῖς στολαὶ λευκαὶ καὶ ἐρρέθη αὐτοῖς, ἵνα περιμείνωσι» χρόγον ἔτι μικρόν, ὅπως [καὶ] οἱ σίφψδουλοι αὐτῶν πληρώσοσιν τὴν μαρτυρίαν αὐτῶν οἱ μέλλοντες ἀποκτείνεσθαι οἷς καὶ αὐτοί". Ἱεὶ οὖν τοῖς μάρτυσι προσετάγη μακροθυμεῖν, οἵτινες τὸ ἴδιον αἷμα ὑπὲρ τοῦ Χριστοῦ ἐξέχεαν, διὰ τί καὶ σὺ οὐ μακροθυμεῖς, ἵνα καὶ ἕτεροι σωθῶσιν καὶ ὁ ἀριθμὸς τῶν κλητῶν [καὶ] ἁγίων πληρωθῆῇ; ΧΧΤῚ Ἵνα δὲ μηδὲ ἐν τούτῳ ἀναπόδεικτον καταλείψωμεν τὸ ὺ λίχνον εἶναι τὸν ἄνθρωπον, ἀναγκαζόμενοι ὃ μὴ νον εἰπεῖν παρὰ βίαν λέγομεν. Ξ2οΐ γὰρ χρόνοι ἀπὸ καταβολῆς κόσμου καὶ ἀπὸ ᾿δὰμ καταριθμούμενοι εὐδηλα ἡμῖν παριστῶσι τὰ ζητούμενα. 5% γάρ πρώτη παρουσία τοῦ κυρίου ἡμῶν ἡ ἔνσαρκος, ἐν " γεγέννηται ἐν 2)ηθλεέμ, ἱπρὸ τεσσάρων ἀπριλίων) ἐγένετο πρὸ ὀκτὼ καλαυδῶν ἰανοταρίων», ἡμέρᾳ τετράδι. βασιλεύοντος «1ὐγούστου τεσσαρακοστὸν καὶ δεύτερον ἔτος, ἀπὸ δὲ ᾿Αδὰμ πεντακισχιλιοστῷ καὶ πεντακοσιοστῷ ἔτει" ἔπαθεν δὲ τριακοστῷ τρίτῳ ἔτει πρὸ ὀκτῶ καλανδῶν ἀπριλίων, ἡμέρες: παρασκευῇ, ὀκτωκαιδεκάτῳ ἔτει Τιβερίου Καίσαρος, ὑπατεύοντος Ῥούφου καὶ Ῥουβελλίωνος [καὶ Γαΐου Kaiσαρος τὸ τέταρτον (ai) Γαΐου Κεστίου Σατορνίνου. δεῖ οὖν ἐξ ἀνάγκης τὰ ἑξακισχίλια ἔτη πληρωθῆναι, ἵνα ἔλθῃ τὸ σάββατον ἡ κατάπαυσις, ἡ ἁγία ἡμέρα, ἐν ἢ υ»κατέπαυσεν" ὃ θεὸς «ἀπὸ πάντῶν τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ποιεῖν. ὕτὸ σάββατον τύπος ἐστὶν καὶ εἰκοὸν τῆς μελλούσης βασιλείας τῶν ἁγίων, ἡνίκα συμβασιλεύσουσιν τῷ Χριστῷ, παραγινομένου αὐτοῦ ἀπ᾽ οὐρανῶν, ὡς [καὶ] Ἰωάννης ἐν τῇ ᾿Αποκαλύψει αὐτοῦ διηγεῖται. ἡμέρα γὰρ κυρίου ὡς χίλια ἔτη“. θἐπεὶ οὖν ἐν ἕξ ἡμέραις ἐποίησεν ὁ θεὸς τὰ πάντα, δεῖ τὰ ἑξακισχίλια ἔτη πληρωθῆγαι: οὐδέπω γὰρ πεπλήρωνται, GE Ἰοόνγης λέγει" «οἱ πέντε ἔπεσον, ὁ [δὲ] εἷς ἔστιν", τοῦτ᾽ ἔστιν ὁ ἕχτος, ὁ ἄλλος οὔπω ἠλθεν", τὸν ἄλλον δὲ} λέγων τὸν ἕβόομον διηγεῖται, ς ἐν ᾧ ἔσται κα κατάπαυσις. ### English translation (Claude) [22] But why should you busy yourself with the times and seek out the day, when the Saviour has hidden it from us? Tell me whether you know the day of your own departure, that you should be so curious about the consummation of the whole world. If God were not long-suffering toward us because of his surpassing compassion, all things would long ago have been wiped out. Read what was said by John in the Revelation: 'And I saw the souls of those beheaded for the name of Jesus under the altar, and they cried out and said to God: How long, O Lord our God, will you not judge and avenge our blood on those who dwell on the earth? And white robes were given them, and they were told to wait a little while longer, until their fellow servants who were to be killed as they themselves had been should complete their testimony.' If, then, the martyrs, who shed their own blood for Christ, were commanded to be long-suffering, why are you not long-suffering too, so that others also may be saved and the number of the called and the saints be filled up? [23] But so that we may not leave even this point undemonstrated, since man is curious, we say, under compulsion, what we ought not. For the times reckoned from the foundation of the world and from Adam make plain to us what is sought. For the first coming of our Lord in the flesh, in which he was born in Bethlehem, took place (four days before … April) eight days before the Kalends of January, on a Wednesday, in the forty-second year of the reign of Augustus, and in the five thousand five hundredth year from Adam; and he suffered in the thirty-third year, eight days before the Kalends of April, on a Friday, in the eighteenth year of Tiberius Caesar, when Rufus and Rubellio were consuls. Of necessity, then, the six thousand years must be fulfilled, so that the Sabbath may come, the rest, the holy day, on which God 'rested from all his works which he had begun to make'. The Sabbath is a type and image of the coming kingdom of the saints, when they will reign with Christ, when he comes from heaven, as John relates in his Revelation; for 'a day of the Lord is as a thousand years'. Since, then, God made all things in six days, the six thousand years must be fulfilled; for they are not yet fulfilled, as John says: 'Five have fallen, one is', that is, the sixth; 'the other has not yet come'; and in saying 'the other' he speaks of the seventh, in which there will be rest. ### Scripture references - Rev 6:9: quotation, high confidence - Rev 6:10: quotation, high confidence - Rev 6:11: quotation, high confidence - Gen 2:2: quotation, high confidence - Rev 20:4: allusion, high confidence - 2 Pet 3:8: quotation, high confidence - Ps 90:4 (89:4 LXX): allusion, medium confidence - Rev 17:10: quotation, high confidence - Luke 2:1: allusion, medium confidence ### Translation notes - This staged unit holds Bonwetsch's chapters 22 and 23 (the numeral XXIII is visible); marked [22], [23]. Quotations: Rev 6:9–11; Gen 2:2; Rev 20:4–6; 2 Pet 3:8 (Ps 90:4); Rev 17:10. The date of Christ's birth: the manuscript text reads 'eight days before the Kalends of January' (25 December), 'on a Wednesday'; Bonwetsch also prints in round brackets 'four days before … April', a variant date found in part of the tradition (perhaps 'the fourth day before the Nones of April', 2 April); which reading is original is disputed. The Passion is dated 25 March, in the consulship of Rufus and Rubellio (AD 29); Bonwetsch brackets as an intrusion a further consular pair ('Gaius Caesar for the fourth time and Gaius Cestius Saturninus'), omitted here. The scheme of six thousand years followed by a sabbath kingdom of the saints is the author's; translated as written. Bonwetsch's other bracketed words are omitted as his deletions. ### Citation (SBL) Hippolytus, Comm. Dan. 4.22 (Bonwetsch GCS 1:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-22). ## Commentary on Daniel 4.24 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-24 - Source: Bonwetsch GCS 1:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hippolytus proves Christ's birth in the year 5500 from the ark's dimensions (5½ cubits) and John's 'sixth hour', and reckons that the Roman kingdom will last five hundred years before the Antichrist and Christ's return. ### Greek text ἀλλὰ πάντως ἐρεῖ τις πῶς μοι ἀποδείξεις εἰ πεντακισχιλιοστῷ καὶ πεντακοσιοστῷ ἔτει ἐγεννήθη ὁ σωτήρ; εὐκόλως διδάχθητι, ὦ ἄνθρωπε: τὰ γὰρ ἐν τῇ ἐρήμῳ πάλαι ὑπὸ Μωυσέως περὶ τὴν σκηνὴν γεγενημένα τύποι καὶ εἰκόνες τῶν πρνευματικῶν - ᾽ 2 - ἐτελοῦντο μυστηρίων, ἵνα ἐλθούσης ἐπ᾽ ἐσχάτων τῆς ἀληθείας ἐν Χριστῷ, ταῦτα πεπληρωμένα γοῆσαι δυνηθῆς. ὑφησὶν γὰρ πρὸς αὖTOP «καὶ ποιήσεις τὴν κιβωτὸν ἐκ ξύλων ἀσήπτων", «καὶ κανάρι; σώσεις αὐτὴν χρυσίῳ καθαρῷ ἐσωθεν καὶ ἔξωθεν, 'καὶ ποιήσεις" μῆκος" αὐτῆς «δύο πήχεων καὶ ἡμίσεως" καὶ τὸ εὐρος αὐτῆς .-"καὶ ἡμίσεως τ καὶ „TO ἔψος" αὐτῆς υπηχεῶς καὶ ἡμισυ" ὅπερ συναγόμενον τὸ μέτρο» ποιεῖ πήχεις πέντε ἥμισυ, ἵνα δειχθῇ τὰ πεντακισχίλια πενταχέύσια ἔτη, ἐν ᾧ χρόνῳ παρὼν ὁ σωτὴρ ἐκ τῆς παρθένον τὴν κιβωτόν, τὸ ἴδιον σῶμα, ἐν τῷ κόσμῳ προσύνεγκεν [EP] χρυσίῳ χκαθαρῷ κεχρυσωμένην ἔνδοθεν μὲν τῷ λόγῳ, ἔξωθεν δὲ τῷ πνεύματι τῷ ἁγίῳ. ὥστε ἀποδέδεικται ἡ ἀλήθεια καὶ πεφανέρωται N κιβωτός. ἀπὸ γενέσεως οὖν Χριστοῦ δεῖ ψηφίζειν πεντακόσια ἔτη τὰ ἐπίλοιπα εἰς συμπλήρωσιν τῶν ἑξακισχιλίων ἐτῶν, καὶ οὕτως ἔσται τὸ τέλος. "ὅτι δὲ πέμπτῳ καὶ ἡμίσει καιρῷ παρὴν ὁ σωτὴρ ἐν τῷ κόσμῳ φέρων τὴν ἄσηπτον κιβωτόν, τὸ ἴδιον σῶμα, λέγει 7 Ἰωάννης. ἦν δὲ ὥρα ἕκτη", ἵνα τὸ ἥμισυ τῆς ἡμέρας ἐπιδείξῃ. ἡμέρα δὲ κυρίου (χίλια ἔτη“ τούτων οὖν τὸ ἥμισυ γίνεδθαι πεντακόσια. ὑρὺ γὰρ ἐνεδέχετο τάχιον αὐτὸν παρεῖναι" ἔτι γὰρ βάρος νόμου ἦν᾽ οὐδὲ (αὖ) ἕκτης πεπληρωμένης᾽ κλείεται γὰρ τὸ λουτρόν' ἀλλὰ πέμπτης καὶ ἡμισείας, ἵνα ἐν τῷ ἐπιλοίπῳ ἡμίσει χρόνῳ εἰς πάντα τὸν κόσμον τὸ εὐαγγέλιον κηρυχθῇ καὶ πληρωθείσης τῆς ἕκτης. ἡμέρας παύσῃ τὸν νῦν βίον. ἐπειδὴ γὰρ οἱ μὲν Πέρσαι διεκράτησαν βασιλεύοντες ἔτη διακόσια τριάκοντα, καὶ μετὰ τούτους οἱ Ἕλληνες ἅτε δὴ ἐνδοξότεροι ὑπάρχοντες [ἐπὶ] ἔτη τριακόσια, ἐξ ἀνάγκης δεῖ τὸ τέταρτον θηρίον ὡς ἰσχυρὸν καὶ μεῖζον πάντων τῶν ἔμπροσθεν αὐτοῦ γενομένων βασιλεῦσαι ETN πεντακόσια, ὧν καιρῶν συμπληρουμένων καὶ τῶν δέκα κεράτων ἐπ᾽ ἐσχάτων ἐξ αὐτοῦ ἐγειρομένων, ἀναφανήσξται ἐν αὐτοῖς ὁ ἀντίχριστος, περὶ οὗ ἔμπροσθεν λόγον ἐποιησάμεθα. θτούτου πολεμοῦντος [τότε] καὶ διώκοντος τοὺς ἁγίους, τότε δεῖ προσδοκᾶν ἀπ᾿ οὐρανῶν τὴν ἐπιφάνειαν τοῦ κυρίου, ἵνα ὃ ,βασιλεὺς τῶν βασιλέων" φανερῶς πᾶσιν ἐπιδειχθῇ καὶ ὁ κριτὴς τῶν κριτῶν μετὰ παρρησίας [καὶ δόξης] ἐρχόμε γος σημανθῇ. θῦσα γὰρ ἤδη παρὰ θεοῦ προωρίσθη γενέσθαι, καὶ ἀπὸ τῶν προφητῶν προκεκήρυχται, ταῦτα οὕτως καιροῖς ἰδίοις πληρ ηρωθήσεται. ### English translation (Claude) But surely someone will say: 'How will you prove to me that the Saviour was born in the five thousand five hundredth year?' Learn it easily, man. For what was done long ago by Moses in the desert concerning the tabernacle was accomplished as types and images of spiritual mysteries, so that when the truth came at the last in Christ you might be able to understand these things as fulfilled. For he says to him: 'And you shall make the ark of incorruptible wood', 'and you shall gild it with pure gold within and without', 'and you shall make' 'its length two cubits and a half', and its breadth a cubit and a half, and 'its height a cubit and a half'; which, added together, makes the measure five cubits and a half, to show the five thousand five hundred years, at which time the Saviour, being present, brought forth into the world from the virgin the ark, his own body, gilded with pure gold, within by the Word and without by the Holy Spirit. So the truth has been demonstrated and the ark made manifest. From the birth of Christ, then, we must reckon the remaining five hundred years to complete the six thousand years, and so the end will be. That the Saviour was present in the world, bearing the incorruptible ark, his own body, at the fifth time and a half, John says: 'It was the sixth hour', to show the half of the day. 'A day of the Lord is a thousand years'; half of them, then, is five hundred. For it was not fitting for him to come sooner, for the burden of the law still lay; nor (again) when the sixth day was complete, for the bath is shut; but at the fifth and a half, so that in the remaining half-time the gospel might be preached to all the world, and when the sixth day is completed he might bring the present life to an end. For since the Persians held sway as kings for two hundred and thirty years, and after them the Greeks, being more glorious, for three hundred years, of necessity the fourth beast, as strong and greater than all that were before it, must reign five hundred years. When these times are completed, and the ten horns spring up from it at the last, the Antichrist will appear among them, of whom we spoke before. When he makes war and persecutes the saints, then we must expect the appearing of the Lord from heaven, so that 'the King of kings' may be openly shown to all, and the Judge of judges be manifested coming with boldness. For whatever has already been foreordained by God to happen, and has been proclaimed beforehand by the prophets, will thus be fulfilled in its own times. ### Scripture references - Exod 25:10: quotation, high confidence - Exod 25:11: quotation, high confidence - John 19:14: quotation, high confidence - 2 Pet 3:8: quotation, high confidence - Matt 24:14: allusion, medium confidence - Rev 19:16: allusion, medium confidence ### Translation notes - Quotations: Exod 25:10–11 (LXX); John 19:14; 2 Pet 3:8; Rev 19:16. 'The bath is shut' probably means that after the sixth day there will be no more baptism; the sense is uncertain. The chronological scheme and its proofs are the author's; translated as written. Bonwetsch's bracketed words are omitted as his deletions. ### Citation (SBL) Hippolytus, Comm. Dan. 4.24 (Bonwetsch GCS 1:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-24). ## Commentary on Daniel 4.25 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-25 - Source: Bonwetsch GCS 1:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lemma of Daniel 8:1–14: the vision of the ram and the he-goat, the little horn that desolates the sanctuary, and the 1,300 days. ### Greek text Παυσάμενος οὖν ὁ προφήτης τοῦ προκειμένου, ἐκδιδάξας ἡμᾶς μετὰ πάσης ἀκριβείας τῶν ἐσομένων τὴν ἀσφάλειαν, μετέβη πάλιν ἐπὶ [τε] τὴν τῶν Περσῶν καὶ Ἑλλήνων βασιλείαν, ἑτέραν ὅρασιν. ἡμῖν διηγούμενος, ἥτις ἐγένετο καὶ ἐπληρώθη ἐν τοῖς ἰδίοις καιροῖς, ὅπως ἐν τούτῳ πιστοὺς ἡμᾶς καταρτίσας καὶ πρὸς τὰ μέλλοντα γίνεσθαι πιστοτέρους τῷ CH παραστῆσαι δυνηθῆ. φησὶν γὰρ οὕτως" „Ep ἔτει τρίτῳ τῆς βασιλείας Βαλτάσαρ τοῦ βασιλέως, ὅρασις ὥφθη [πρός με ἐγαὴ] ἐμοὶ Δανιὴλ μετὰ τὴν ὀφθεῖσάν μοι τὴν ἀρχήν. καὶ ἤμην ἐν ςςῳς Σούσοις τῇ βάρει, ἢ ἐστιν ἐν χώρᾳ Αἰλάμ, καὶ ἤμην ἐπὶ τοῦ Οὐβάλ. καὶ ἦρα τοὺς ὀφθαλμούίς μου καὶ εἶδον, χριὸς εἷς ἑστηκὼς ἐπὶ τοῦ Οὐβάλ, καὶ αὐτῷ κέρατα ὑψηλά, καὶ τὸ ἕτερον ὑψηλότερον τοῦ ἑτέρου. καὶ τὸ ὑψηλὸν ἀνέβαινεν ἐπ᾽ ἐσχάτων. καὶ εἶδον τὸν κριὸν κερατίζοντα κατὰ θάλασσαν καὶ βορρᾶν καὶ νότον" καὶ πάντα τὰ θηρία οὐ στήσεται ἐνώπιον αὐτοῦ, καὶ οὐκ ην ὁ ἐξαιρούμενος ἐκ χειρὸς αὐτοῦ: καὶ ἐποίησεν κατὰ τὸ θέλημα αὐτοῦ καὶ ἐμεγαλύνθη. καὶ ἐγὼ ἤμην συνιῶν, “καὶ ἰδοὺ τράγος αἰγῶν ἤρχετο ἀπὸ λιβὸς ἐπὶ πρόσωπον πάσης τῆς γῆς, καὶ τῷ τράγῳ κέρας ἀνὰ μέσον τῶν ÖRθαλμῶν, καὶ ἦλθεν ἕως τοῦ κριοῦ τοῦ τὰ κέρατα ἔχοντος, οὗ εἶδον ἑστὼς ἀνὲ μέσον τοῦ Οὐβάλ, καὶ ἔδραμε πρὸς αὐτὸν ἐν ὁρμῇ τῆς ἰσχύος αὐτοῦ. καὶ εἶδον αὐτὸν φθάνοντα ἕως τοῦ κριοῦ, καὶ ἐξηγριώθη πρὸς αὐτὸν καὶ ἔπαισεν τὸν κριόν, καὶ συνέτριψεν ἀμφότερα τὰ κέρατα αὐτοῦ, καὶ οὐχ ἢν ἰσχὺς τῷ χριῷ τοῦ στῆναι ἐνώπιον αὐτοῦ" καὶ ἔρριψεν αὐτὸν ἐπὶ τὴν γῆν» καὶ συνεπάτησεν αὐτόν, καὶ οὐχ ἦν ὃ ἐξαιρούμενος TOP κριὸν ἐκ χειρὸς αὐτοῦ. καὶ ὁ τράγος τῶν αἰγῶν ἐμεγαλύνθη ἕως σφόδρα, καὶ ἐν τῷ ἰσχῦσαι αὐτὸν συνετρίβη τὸ κέρας αὐτοῦ τὸ μέγα, καὶ ἀνέβη τέσσαρα κέρατα ὑποκάτω αὐτοῦ εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ. καὶ ἔχ τοῦ ἑνὸς αὐτῶν ἐξῆλθεν χέρας ἕν ἰσχυρὸν καὶ ἐμεγαλύνθη περισσῶς πρὸς τὸν νότον καὶ πρὸς τὴν δύναμιν, καὶ ἐμεγαλύνθη ἕως τῆς δυνάμεως τοῦ οὐραγοῦ" καὶ ἔπεσεν ἐπὶ τὴν γῆν ἀπὸ τῆς δυνάμεως καὶ ἀπὸ τῶν ἄστρων καὶ συνεπάτησεν αὐτά. καὶ ἕως ὁ ἀρχιστράτηγος ῥύσεται τὴν αἰἴχμαλωσίαν, καὶ δι᾽ αὐτὸν θυσία ἐταράχθη καὶ ἐγενήθη καὶ εὐωδωώθη αὐτῷ. καὶ τὸ ἅγιον ἐρημωθήσεται. καὶ ἐδόθη ἐπὶ τὴν θυσίαν ἁμαρτία. καὶ ἐρρίφη χαμαὶ ἡ δικαιοσύνη, καὶ ἐποίησεν καὶ κατευωδώθη. καὶ ἡκουσα ἑγὸς ἁγίου λαλοῦντος, καὶ εἶπεν εἷς ἕγιος τῷ φελμουνὶ τῷ λα λοῦντι' ἕως πότε ἡ ὅρασις στήσεται καὶ ἡ θυσία ἀρθεῖσα καὶ ἡ ἁμαρτία ἐρημώσεως ἡ δοθεῖσα καὶ τὸ ἅγιον καὶ ἡ δύναμις συμσπατηθήσεται; καὶ εἶπεν αὐτῷ" ἕως ἑσπέρας καὶ πρωὶ ἡμέραι χίλιαι τριακόσιαι, καὶ ἀρθήσεται τὸ ἅγιον". ### English translation (Claude) Having finished, then, with the matter in hand, and having taught us with all exactness the certainty of what is to come, the prophet passed on again to the kingdom of the Persians and the Greeks, relating to us another vision, which came to pass and was fulfilled in its own times, so that, having made us faithful in this, he might be able to present us to God more faithful for the things that are to happen. For he says thus: 'In the third year of the reign of Belshazzar the king, a vision appeared to me, Daniel, after the one that appeared to me at the beginning. And I was in Susa the citadel, which is in the province of Elam, and I was by the Ubal. And I lifted up my eyes and saw, and behold, a ram standing by the Ubal, and it had high horns, and one was higher than the other, and the high one came up last. And I saw the ram butting toward the sea and north and south, and no beasts could stand before it, and there was none who could deliver from its hand; and it did as it willed and became great. And I was considering, and behold, a he-goat came from the south-west over the face of the whole earth, and the goat had a horn between its eyes. And it came to the ram that had the horns, which I saw standing by the Ubal, and ran at it in the fury of its strength. And I saw it reaching the ram, and it was enraged against it and struck the ram and broke both its horns, and the ram had no strength to stand before it; and it cast it down to the ground and trampled it, and there was none who could deliver the ram from its hand. And the he-goat grew exceedingly great, and when it was strong its great horn was broken, and four horns came up under it toward the four winds of heaven. And from one of them came out one strong horn, and it grew exceedingly toward the south and toward the host, and it grew great even to the host of heaven; and some of the host and of the stars fell to the earth, and it trampled them; until the chief captain shall deliver the captivity, and because of him the sacrifice was disturbed, and it happened, and it prospered for him; and the sanctuary shall be made desolate. And sin was set upon the sacrifice, and righteousness was cast down to the ground; and it acted and prospered. And I heard one holy one speaking, and one holy one said to the certain one who was speaking: How long shall the vision stand, and the sacrifice be taken away, and the sin of desolation be set, and the sanctuary and the host be trampled? And he said to him: Until evening and morning, one thousand three hundred days; and the sanctuary shall be cleansed.' ### Scripture references - Dan 8:1: quotation, high confidence - Dan 8:2: quotation, high confidence - Dan 8:3: quotation, high confidence - Dan 8:4: quotation, high confidence - Dan 8:5: quotation, high confidence - Dan 8:7: quotation, high confidence - Dan 8:8: quotation, high confidence - Dan 8:9: quotation, high confidence - Dan 8:11: quotation, high confidence - Dan 8:13: quotation, high confidence - Dan 8:14: quotation, high confidence ### Translation notes - Quotation: Dan 8:1–14, in a text close to Theodotion with variants (e.g. 'one thousand three hundred days' where Theodotion has 2,300; 'the sanctuary shall be cleansed', literally 'taken away'); translated as printed. Bonwetsch's bracketed words are omitted as his deletions. Manuscript folio numbers, a page number and a running head are removed by logged corrections. ### Citation (SBL) Hippolytus, Comm. Dan. 4.25 (Bonwetsch GCS 1:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-25). ## Commentary on Daniel 4.26 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-26 - Source: Bonwetsch GCS 1:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ram is Darius, the he-goat Alexander, the four horns his successors, and the little horn Antiochus Epiphanes, who profaned the temple for 1,300 days until Judas Maccabaeus restored it. ### Greek text Ὅσα μὲν οὖν ἐν τῇ πρώτῃ ὁράσει διηγήσατο, ταῦτα πάλιν ἐκ δευτέρου ἄνωθεν ἐπεξηγεῖται πρὸς οἰκοδομὴν τῶν πιστευόντων. τὸν γὰρ φ,χριὸν τὸν κερατίζοντα κατὰ θάλασσαν καὶ βορρᾶν καὶ γότον»" Δαρεῖον λέγει τὸν βασιλέα τῶν Περσῶν, ὃς περιεγένετο πάντων τῶν ἐθνῶν' »πάντα" γάρ φησιν »τὰ θ ᾿ηρία οὐ στήσονται ἐνώπιον αὐτοῦ". ὁτὸν δὲ τράγον τῶν αἰγῶν τὸν ἐρχόμενον ἀπὸ λιβὸς ᾿Αλέξανὅρον λέγει τὸν “Μακεδόνα τὸν βασιλέα τῶν Ἑλλήνων. 170 οὖν ἐλθεῖν τὸν τράγον πρὸς τὸν κριὸν καὶ ἀγριωθῆναι πρὸς αὐτὸν καὶ τύψαι αὐτὸν ἐπὶ τὸ πρόσωπον καὶ συντρῖψαι καὶ ῥῖψαι αὐτὸν ἐπὶ τὴν γῆν καὶ καταπατῆσαι, τοῦτο σημαίνει, (περ καὶ ἐγένετο. συνάψας γὰρ πόλεμον πρὸς τὸν Δαρεῖον ὁ ᾿Αλέξανδρος, ἴσχυσεν κατ᾽ αὐτοῦ καὶ περιεγένετο πάσης τῆς δυνάμεως αὐτοῦ, ἀνελῶν καὶ καταπατήσας τὸ στρατόπεδον αὐτοῦ. “ἔπειτα μετὰ τὸ ὑψωθῆναι τὸν τράγον τῶν αἰγῶν (συνετρίβη τὸ κέρας αὐτοῦ τὸ μέγα καὶ ἀνέβη τέσσαρα χέρατα ὑποκάτω αὐτοῦ εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ". ὑχρατήσας γὰρ ὃ ᾿Αλέξανὄρος πάσης τῆς γῆς Περσίδος καὶ ὑποτάξας αὐτούς, ὕστερον τελευτᾷ, διελὼν τὴν βασιλείαν αὐτοῦ εἰς τέσσαρας ἀρχάς, εἷς ἐπάνω θέδειωται; τοῦτ᾽ ἔστιν Σελεύκῳ, Δημητρίῳ, Πτολεμαίῳ καὶ Φιλίππῳ, ἐξ ὧν ὑψώθη «κέρας ἕν" «καὶ ἐμεγαλύνθη ἕως τῆς δυνάμεως τοῦ οὐρανοῦ". τ καὶ δι᾿ αὐτὸν θυσία, φησίν, ἐταράχθη"“ καὶ ἐρρίφη χαμαὶ ἢ δικαιοσύνη“. γεγένηται γὰρ ᾿Αντίοχος, ὃ ἐπικληθεὶς ᾿Επιφανής, ὧν ἐκ τοῦ γένους ᾿Ἰλεξάνδρου, βασιλεύς βασιλεύσας δὲ τῆς Συρίας καὶ διαλαβὼν ὑφ᾽ ἑαυτὸν πᾶσαν τὴν Αἴγυπτον ὕστερον ἀνέβη [καὶ] ἐπὶ Ἱερουσαλήμ', «καὶ εἰσῆλθεν εἰς τὸ- ἁγίασμα" «καὶ ἔλαβεν" πάντας «τοὺς θησαυροὺς" τοὺς ἔν οἴκῳ κυρίου (καὶ τὴν λυχνίαν" τὴν χρυσῆν καὶ τὴν τράπεζαν" καὶ „TO θυσιαστήριον", καὶ ,ἐποίησεν“ μεγάλην „DOVOχτονίαν" ἂν τῇ γῇ καὶ ἐλάλησεν" ὑπέρογκα ῥήματα καὶ ἐκώλυσεν θυσίαν καὶ προσφορών, καὶ φκοδόμησεν «τεμένη καὶ εἰδωλεῖα" κατὰ τὴν πόλιν. καὶ ἔθυσαν «ὕεια καὶ κτήνη κοινά", ἵνα πληρωθῇ τὸ εἰρημένον ὑπὸ τοῦ προφήτου" «καὶ δι᾿ αὐτὸν Övola ἐταράχθης, «καὶ ἐρρίφη χαμαὶ ἡ δικαιοσύνη". "καὶ τὸ ἅγιον καὶ ἡ δύναμις συμπατηθήσεται", «ἕος ἑσπέρας καὶ προὶ ἡμέραι χίλιαι τριακόσιαι". “συνέβη γὰρ κατ᾽ ἐκεῖνον τὸν καιρὸν τρία ἡμισὺ ἔτη ἔρημον θιαμεῖναι. τὸ ἁγίασμα, ὡς πληροθῆγναι ἡμέρας χιλίας τριακοσίας, μέχρις οὐ ἀναστὰς Ἰούδας ὁ λίακκχαβαῖο OS μετὰ τὴν τελευτὴν» -Πατταθίου τοῦ πατρὺς αὐτοῦ ἀντέστη αὐτῷ καὶ ἐξέκοψεν τὰς παρεμβολὰς εἸντιόχου καὶ λευθέροσε τὴν πόλιν καὶ ἀνεκτήσατο τὰ ἅγια, καὶ ἀνεκαίνισαν αὐτὰ ποιήσαντες ἅπαντα κατὰ τὸν νόμον. ### English translation (Claude) What he related in the first vision he explains again a second time from the beginning, for the edification of believers. For by 'the ram butting toward the sea and north and south' he means Darius, the king of the Persians, who prevailed over all the nations; for 'no beasts', he says, 'shall stand before it'. And by the he-goat coming from the south-west he means Alexander the Macedonian, the king of the Greeks. The goat's coming to the ram, being enraged against it, striking it on the face, breaking it, casting it to the ground and trampling it, signifies what actually happened. For Alexander, joining battle with Darius, prevailed against him and overcame his whole army, destroying and trampling his camp. Then, after the he-goat had been exalted, 'its great horn was broken, and four horns came up under it toward the four winds of heaven'. For Alexander, having conquered the whole land of Persia and subdued them, afterwards died, dividing his kingdom into four realms, as has been shown above, that is, to Seleucus, Demetrius, Ptolemy and Philip; from among them 'one horn' was raised up, 'and it grew great even to the host of heaven'. 'And because of him', he says, 'the sacrifice was disturbed, and righteousness was cast down to the ground.' For there arose Antiochus, called Epiphanes, being of the race of Alexander; having become king of Syria and brought all Egypt under himself, he afterwards went up to Jerusalem 'and entered the sanctuary' 'and took' all 'the treasures' that were in the house of the Lord, 'and the golden lampstand and the table' and 'the altar', and 'made' a great 'slaughter' in the land, and spoke arrogant words, and forbade sacrifice and offering, and built 'sacred precincts and idol-shrines' throughout the city; and they sacrificed 'swine and common beasts', so that what was said by the prophet might be fulfilled: 'And because of him the sacrifice was disturbed, and righteousness was cast down to the ground'; 'and the sanctuary and the host shall be trampled', 'until evening and morning, one thousand three hundred days'. For it came about at that time that the sanctuary remained desolate for three and a half years, so that a thousand three hundred days were fulfilled, until Judas Maccabaeus arose after the death of Mattathias his father, withstood him, cut to pieces the camps of Antiochus, freed the city and recovered the sanctuary; and they renewed it, doing everything according to the law. ### Scripture references - Dan 8:4: quotation, high confidence - Dan 8:5: allusion, high confidence - Dan 8:7: allusion, high confidence - Dan 8:8: quotation, high confidence - Dan 8:9: quotation, high confidence - Dan 8:10: quotation, high confidence - Dan 8:11: quotation, high confidence - Dan 8:12: quotation, high confidence - Dan 8:13: quotation, high confidence - Dan 8:14: quotation, high confidence ### Extrabiblical texts - 1 Macc 1:20-24 (1 Maccabees): quotation, high confidence - 1 Macc 1:47 (1 Maccabees): quotation, high confidence - 1 Macc 4:36-59 (1 Maccabees): allusion, high confidence ### Translation notes - Quotations and allusions: Dan 8:4–14; 1 Macc 1:16–24, 41–50; 1 Macc 2:49–70; 1 Macc 3–4 (4:36–59). Hippolytus's list of Alexander's successors is his own (cf. 4.2). Bonwetsch's bracketed 'and' is omitted. ### Citation (SBL) Hippolytus, Comm. Dan. 4.26 (Bonwetsch GCS 1:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-26). ## Commentary on Daniel 4.27-28 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-27 - Source: Bonwetsch GCS 1:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gabriel's interpretation of the vision (Dan 8:15–27) confirms the reading of the beasts; Hippolytus then turns to the seventy weeks, beginning with Daniel's prayer of confession (Dan 9:1–7). ### Greek text Ὅτε δὲ ἀληθῆ ταῦτα γεγένηται. ade εἴρηται, αὐτὸς Δανιὴλ μαρτυρεῖ. ᾿φησὶν γὰρ οὕτος" «καὶ ἐγένετο ἐν τῷ ἰδεῖν μὲ τὴν ὁρασιν καὶ ἐς ζήτουν» σύνεσιν καὶ ἰδοὺ ἔστη ἐνώπιόν μου ὡς ὁράσις ἀνδρός. καὶ ἤκουσα φωνῆς ἀνδρὸς ἀνὰ μέσον τοῦ Οὐβάλ, καὶ ἐκάλεσεν καὶ εἶπεν" Γαβριὴλ συνέτισον τὴν ὅρασιν ἐκεῖνον" καὶ ἦλθεν καὶ ἔστη ἐχόμενος τῆς στάσεώς μου, καὶ ἐν τῷ ἐλθεῖν αὐτὸν ἐθαμβήθην καὶ ἔστι γὰρ εἴς καιροῦ πέρας ἡ ὁρασις. καὶ ἐν τῷ λαλεῖν αὐτὸν μετ᾽ ἐμοῦ ἐθαμβήθην καὶ πίπτω ἐπὶ πρόσωπόν μου ἐπὶ τὴν γῆν, καὶ ἥψατό μου καὶ ἔστησέ μὲ ἐπὶ τοὺς πόδας μου καὶ εἶπεν: ἰδοὺ ἐγοὺ γνωοἰζω σοι τὰ ἐσέμενα ἐπ᾽ ἐσχάτων τῆς ὀργῆς: ἔστε γὰρ εἰς καιροῦ πέρας ἡ ὅρασις. ὁ κριός, ὃν εἶδες, ὃ ἔχων τὰ κέρατα, βασιλεὺς Περσῶν καὶ δήδων ἐστί»" καὶ ὁ τράγος τῶν αἰγῶν βασιλεὺς “Βλλήνων ἐστίν᾽ καὶ τὸ κέρας τὸ μέγα ὃ ἢν ἀνὰ μέσον τῶν ὀφθαλμῶν αὐτοῦ αὐτός ἐστιν ὁ βασιλεὺς ὃ πρῶτος. καὶ τούτου συντριβέντος ἀνέστησαν ὑποκάτω αὐτοῦ κέρατα τέσσαρα᾽ τέσσαρες βασιλεῖς ἐκ τοῦ ἔθνους αὐτοῦ ἀναστήσονται καὶ οὐκ ἐν τῇ ἰσχύϊ αὐτοῦ. καὶ ἐπ᾽ ἐσχάτῶν τῆς βασιλείας αὐτῶν πληρουμένων τῶν ἁμαρτιῶν αὐτῶν ÄVAστήσεται βασιλεὺς ἀναιδὴς προσώπῳ καὶ συνιῶν προβλήματα, καὶ κραταιὰ ἡ ἰσχὺς αὐτοῦ καὶ οὐκ ἐν τῇ ἰσχύϊ αὐτοῦ καὶ θαυμαστὰ διαφθερεῖ καὶ κατευθυνεῖ καὶ ποιήσει. καὶ διαφθερεῖ ἰσχυροὺς καὶ λαὸν ἅγιον, καὶ ὁ ζυγὸς τοῦ κλοιοῦ αὐτοῦ [καὶ] κατευθυνεῖ. δόλος ἐν τῇ χειρὶ αὐτοῦ, καὶ ἐν τῇ καρδίᾳ αὐτοῦ. μεγαλυνθήσεται, καὶ δόλῳ δια φθερεῖ πολλοὺς καὶ ἐπὶ ἀπωλείς: πολλῶν στήσεται καὶ Ma οὰ ἐν χειρὶ σὺντρίψει. καὶ ἡ ὅρασις τ τῆς ἑσπέρας καὶ τῆς προγίας τῆς ῥηθείσης ἀληθής ἐστιν" καὶ σὺ σφράγισον τὴν ὅρασιν, ὅτι εἰς ἡμέρας πολλάς. καὶ ἐγὼ Δανιὴλ ἐκοιμήθην καὶ ἐμαλακίσθην, καὶ ἀνέστην καὶ ἐποίουν τὰ ἔργα τοῦ βασιλέως, καὶ ἐθαύμαζον τὴν ὅρασιν καὶ οὐκ ἦν ὃ συνιῶν". ΧΧΥΗ͂Ι. Ἐπειδὴ οὐν καὶ ὁ ἄγγελος Γαβριὴλ καθος ὑφ᾽ ἡμῶν νενόηται οὕτως ταῦτα διηγήσατο τῷ προφήτῃ, καθὸς καὶ ἐγένετο καὶ ἐν τοῖς Maxxaßaixois σαφῶς πάντα ἀναγέγραπται, ἴδωμεν [καὶ] ἐν ταῖς ἑβδομάσιν τί λέγει. Ξοὗῦτος γὰρ ἀναγνοὺς τὴν βίβλον “Ιερεμίου τοῦ προφήτου, ἐν ἢ γέγραπται ἑβδομήκοντα ἔτη ἢ ἔρημον ἔσεσθαι τὸ ἁγίασμα, ἐν νηστείαις καὶ δεήσεσιν ἐξομολογούμενος ἱκέτευεν, τάχιον ἐπιστρέψαι τὸν λαὸν ἐκ τῆς αἰχμαλωσίας εἰς τὴν Ἱερουσαλὴμ πόλιν. δρύτως οὺν διηγοῦμεν "ς λέγει" „EV τῷ πρώτῳ ἔτει Δαρείου τοῦ υἱοῦ ᾿Ασουήρου ἀπὸ τοῦ σπέρματος Μίήδων, ὃς ἐβασίλευσεν ἐπὶ τὴν βασιλείαν τῶν Χαλδαίων, ἐγὼ Δανιὴλ συνῆκα ἐν ταῖς βίβλοις τὸν ἀριθμὸν τῶν ἐτῶν, ὡς ἐγενήθη λόγος κυρίου πρὸς Ἱερεμίαν τὸν προφήτην εἰς συμπλήρωσιν ἐρημώσεως Ἱερουσαλὴμ ἑβδομήκοντα ἔτη. καὶ ἔδωχα τὸ πρόσωπόν μου πρὸς κύριον τὸν θεόν, (τοῦ ἐχζητῆσαι προσευχὴν καὶ δεήσεις ἐν νηστείαις καὶ σάχχῳ᾽ καὶ προσευξάμην πρὸς κύριον τὸν θεόν) μου καὶ ἐξωμολογησάμην καὶ εἶπα" κύριε, ὁ θεὸς ὁ μέγας καὶ θαυμαστός, ὁ φυλάσσων τὴν διαθήκην σου καὶ τὸ ἔλεος τοῖς ἀγαπῶσίν σε καὶ τοῖς φυλάσσουσιν τὰς ἐντολάς σου, ἡμάρτομεν, ἠνομήσαμεν, ἠδικήσαμεν, καὶ ἀπέστημεν καὶ ἐξεκλίναμεν [καὶ ἀπέστημεν) ἀπὸ τῶν ἐντολῶν σου καὶ ἀπὸ τῶν χριμάτων σου, καὶ (οὐχ) εἰσηκούσαμεν τῶν δούλων σου [καὶ ἀπὸ τῶν χριμάτω»)] τῶν προφητῶν, οἱ ἐλάλουν ἐν τῷ ὀνόματί σου πρὸς τοὺς βασιλεῖς ἡμῶν καὶ τοὺς ἄρχοντας ἡμῶν καὶ πατέρας ἡμῶν καὶ πάντα τὸν λαὸν τῆς γῆς. σοὶ δέ, κύριε, ἡ δικαιοσύνη καὶ ἡμῖν ἡ αἰσχύνη τοῦ προσώπου, ὡς ἡ ἡμέρα αὕτη ἀνδρὶ Ἰούδα καὶ τοῖς κατοικοῦσιν Ἱερουσαλήμ". ### English translation (Claude) [27] That these things have happened truly, as has been said, Daniel himself bears witness. For he says thus: 'And it came to pass, when I saw the vision and sought understanding, behold, there stood before me one with the appearance of a man. And I heard a man's voice between the banks of the Ubal, and he called and said: Gabriel, make this man understand the vision. And he came and stood near where I stood; and when he came I was terrified; for the vision is for the end of the time. And as he spoke with me I was terrified and fell on my face to the ground; and he touched me and set me on my feet and said: Behold, I make known to you what shall be at the last of the wrath; for the vision is for the end of the time. The ram that you saw, which had the horns, is the king of the Persians and Medes; and the he-goat is the king of the Greeks; and the great horn that was between its eyes is the first king. And as for its being broken and four horns rising under it: four kings shall arise from his nation, but not with his strength. And at the latter end of their kingdom, when their sins are completed, there shall arise a king bold of face and understanding riddles; and his strength shall be mighty, but not by his own strength; and he shall destroy wonderfully, and prosper and act; and he shall destroy the mighty and the holy people; and the yoke of his collar shall prosper. Deceit is in his hand, and in his heart he shall be magnified, and by deceit he shall destroy many; and he shall stand up for the destruction of many, and shall crush them as eggs in the hand. And the vision of the evening and the morning that was told is true; and you, seal up the vision, for it is for many days. And I, Daniel, fell asleep and was sick; and I rose and did the king's business, and I marvelled at the vision, and there was none who understood it.' [28] Since, then, the angel Gabriel too related these things to the prophet as we have understood them, as they also happened and as all is clearly recorded in the books of the Maccabees, let us see what he says in the weeks. For Daniel, having read the book of Jeremiah the prophet, in which it is written that the sanctuary would be desolate for seventy years, confessed and entreated with fastings and supplications that the people might the sooner return from captivity to the city of Jerusalem. He says, then, thus: 'In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldeans, I, Daniel, understood in the books the number of the years, as the word of the Lord came to Jeremiah the prophet, for the completion of the desolation of Jerusalem, seventy years. And I set my face toward the Lord God, (to seek prayer and supplications with fastings and sackcloth; and I prayed to the Lord my God) and confessed and said: O Lord, the great and wonderful God, who keeps your covenant and mercy for those who love you and keep your commandments, we have sinned, we have done lawlessly, we have done wrong, and we have rebelled and turned aside from your commandments and from your judgments, and we have (not) listened to your servants the prophets, who spoke in your name to our kings and our rulers and our fathers and to all the people of the land. To you, O Lord, belongs righteousness, and to us shame of face, as at this day, to the men of Judah and to the inhabitants of Jerusalem.' ### Scripture references - Dan 8:15: quotation, high confidence - Dan 8:16: quotation, high confidence - Dan 8:17: quotation, high confidence - Dan 8:19: quotation, high confidence - Dan 8:20: quotation, high confidence - Dan 8:21: quotation, high confidence - Dan 8:22: quotation, high confidence - Dan 8:23: quotation, high confidence - Dan 8:25: quotation, high confidence - Dan 8:26: quotation, high confidence - Dan 8:27: quotation, high confidence - Jer 25:11: allusion, high confidence - Dan 9:1: quotation, high confidence - Dan 9:2: quotation, high confidence - Dan 9:3: quotation, high confidence - Dan 9:4: quotation, high confidence - Dan 9:5: quotation, high confidence - Dan 9:6: quotation, high confidence - Dan 9:7: quotation, high confidence ### Extrabiblical texts - 1 Macc (1 Maccabees): allusion, medium confidence ### Translation notes - This staged unit holds Bonwetsch's chapters 27 and 28 (the numeral XXVIII is visible); marked [27], [28]. Quotations: Dan 8:15–27 (Theodotion, with variants such as 'crush them as eggs in the hand'); Jer 25:11–12; Dan 9:1–7. Bonwetsch's bracketed words (doublets in the manuscript) are omitted as his deletions. Manuscript folio numbers, page numbers and running heads are removed by logged corrections. ### Citation (SBL) Hippolytus, Comm. Dan. 4.27 (Bonwetsch GCS 1:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-27). ## Commentary on Daniel 4.29 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-29 - Source: Bonwetsch GCS 1:260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 9:20–23: Daniel confesses the sins of the people, and Gabriel is sent to give him understanding. ### Greek text Ταῦτα μὲν οὖν ἐκ προσώπου τοῦ λαοῦ ἐξομολογούμενος διηγεῖται, ἀναγγέλλων τὲ τοῦ λαοῦ καὶ τὰ τῶν πατέρων αὐτῶν ἁμαρτήματα, οἱ οὐκ ἤκουον «τῶν δούλων αἰτοῦ τῶν προφητῶν", οἱ ἐπέμποντο πρὸς αὐτοὺς λαλεῖν ἐν τῷ ὀνόματι τοῦ κυρίου. Ξκαὶ διεξαγγέλλοντος αὐτοῦ πᾶσαν τὴν δέησιν ἐν ταπεινοφροσύνῃ καὶ νηστείαις καὶ σάκκῳ, ἐξαπεστάλη πρὸς αὐτὸν ὁ ἄγγελος Γαβριήλ, ὅπως αὐτὸν Ὁ συνετίσῃ πρὸς τὰ Um αὐτοῦ ζητούμενα. φησὶν γὰρ Δανιὴλ οὕτως" »καὶ ἔτε μου λαλοῦντος καὶ προσευχομένου καὶ ἐξαγορεύοντος τὰς ἁμαρτίας μου καὶ τὰς ἁμαρτίας τοῦ λαοῦ μου καὶ ῥδιπτοῦντος τὸν ἔλεὸν μου ἐναντίον κυρίου τοῦ θεοῦ μου περὶ τοῦ ὁρους τοῦ ἁγίου, καὶ ἔτι μου λαλοῦντος ἐν τῇ προσευχῇ, καὶ ἰδοὺ ἀνὴρ Γαβριήλ, ὃν εἶδον ἐν τῇ ὁράσει ἐν τῇ ἀρχῇ, πετόμενος, καὶ ἥψατό μου οὐσεὶ ὥρᾳ θυσίας ἑσπερινῆς καὶ συνέτισέν VE καὶ ἐλάλησεν μετ᾽ ἐμοῦ καὶ εἶπεν" Δανιήλ, (νῦν) ἐξῆλθον συμβιβάσαι σε σύνεσιν᾽ ἐν ἀρχῇ τῆς δεήσεώς σου ἐξῆλθεν λόγος, καὶ ἐγὼ ἦλθον τοῦ ἀνα; γεῖλαί σοι, ὅτε ἀνὴρ ἐπιθυμιῶν σὺ εἴ“. ### English translation (Claude) These things he relates, then, confessing in the person of the people, declaring both the sins of the people and those of their fathers, who did not listen 'to his servants the prophets', who were sent to them to speak in the name of the Lord. And while he was setting forth his whole petition in humility, fastings and sackcloth, the angel Gabriel was sent to him to give him understanding of what he was seeking. For Daniel says thus: 'And while I was still speaking and praying and confessing my sins and the sins of my people, and presenting my supplication before the Lord my God for the holy mountain, and while I was still speaking in prayer, behold, the man Gabriel, whom I had seen in the vision at the beginning, came flying, and touched me about the hour of the evening sacrifice; and he gave me understanding and spoke with me and said: Daniel, I have (now) come out to give you understanding. At the beginning of your supplication a word went out, and I have come to declare it to you, for you are a man greatly desired.' ### Scripture references - Dan 9:6: quotation, high confidence - Dan 9:3: allusion, high confidence - Dan 9:20: quotation, high confidence - Dan 9:21: quotation, high confidence - Dan 9:22: quotation, high confidence - Dan 9:23: quotation, high confidence ### Translation notes - Quotations: Dan 9:6, 3, 20–23 (Theodotion). 'A man greatly desired' renders ἀνὴρ ἐπιθυμιῶν ('a man of desires'), which Hippolytus takes in the next chapter as 'one who desires'. ### Citation (SBL) Hippolytus, Comm. Dan. 4.29 (Bonwetsch GCS 1:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-29). ## Commentary on Daniel 4.30 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-30 - Source: Bonwetsch GCS 1:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 9:23–25: angels are swift as birds; the first seven of the seventy weeks (49 years) end with the return from exile under Joshua son of Jozadak, the 'anointed prince', a type of Christ the true King and Priest. ### Greek text Ὅρα πῶς ὃ προφήτης τὴν ὀξύτητα τῶν ἀγγέλων πετεινῷ πτερωτῷ ὡμοίωσεν διὰ τὸ κοῦφον καὶ ἐλαφρὸν τῶν ἀγγέλων, οἵτινές οδἰσιν"" πνεύματα" πετόμενα ταχέως, πρὸς τὰ κελευόμενα ὑπακούοντα, ος Σολομῶν λέγει" „UN καταράσῃ ἐν ταμείῳ σου βασιλέα, μή ποτε πετεινὸν πτερωτὸν ἀποίσει τοὺς λόγους σου πρὸς αὐτόν". φησὶν οὖν πρὸς αὐτὸν Γαβριὴλ [ὃ ἄγγελος) οὕτως" ἀφ᾽ ἧς ἡμέρας ἔδωκας τὸ πρόσωπόν σου ταπεινωθῆναι πρὸ προϊσώπου κυρίου τοῦ θεοῦ σου εἰσηκούσθη ἡ δέησίς σου καὶ ἀπεστάλην ἐγὼ συνετίσαι σε, ἵνα μὴ πρὸ καιροῦ καιρὸν ἐπιζητῇς" ,ἀνὴρ γὰρ ,ἐπιθυμιῶν συ εἶν" ταῦτα γὰρ ἰδεῖν ἐπιθυμεῖς, ἅπερ μέλλεις Öl ἐμοῦ dınxoveiodaı‘ καιρῷ δὲ ἰδίῳ ταῦτα πληρωθήσεται. καὶ ἐπήνεγκεν λέγων" «ἑβδομήκοντα ἑβδομάδες συνετμήθησαν ἐπὶ τὸν λαόν σου καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν τοῦ συντελ εὐθῆν αἰ ἁμαρτίας καὶ τοῦ σφραγίσαι ἁμαρτίας καὶ τοῦ ἀπαλεῖψαι ἄδικίας (καὶ τοῦ ἐξιλάσασθαι ἀνομίας καὶ τοῦ ἀγαγεῖν δικαιοσύνην αἰώνιον καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφήτην καὶ TOT χρῖσαι ἅγιον ἁγίον᾽ καὶ γνώσει καὶ συνήσεις ἀπὸ ἐξόδου λόγων τοῦ ἀποκριθῆναι καὶ τοῦ οἰκοδομῆσαι Ἱερουσαλὴμ ἕως χριστοῦ ἡγουμένου ἑβδομάδες ὃ ἑπτὰ καὶ ἑβδομάδες ἑξήκοντα δύο“. ἑβδομήκοντα οὖν ἑβδομάδας ὀνομάσας διεῖλεν αὐτὰς εἷς δύο, ἵνα μᾶλλον »νοηθῇ τὸ ὑπ᾽ αὐτοῦ πρὸς τὸν προφήτην λαλούμενον. φησὶν γὰρ οὕτως" »ἷῶς χριστοῦ ἡγουμένου ἑβδομάδες ἑπτά", & ἐστιν ἔτη τεσσαράκοντα ἐννέα εἰκοστῷ γὰρ καὶ πρώτῳ ἔτει θεωρεῖ ταῦτα ἐν Βαβυλῶνι Δανιήλ. rap οὖν τεσσαράκοντα ἐννέα ἐτῶν πρὸς τῷ εἰκοστῷ πρώτῳ ἔτει ψηφιζομένο»»", πληροῦνται ἑβδομήκοντα τὼ ἔτη. ἅπερ εἴρηκεν ὁ μακάριος προφήτης! Ἱερεμίας. ὅτε „EBdoUNKOPTE ἔτη" ἔσται ἔρημον τὸ ἁγίασμα ἀπὸ τῆς αἰχμαλωσίας τῆς γενομένης αὐτοῖς ἐπὶ Ναβουχοδονόσορ, καὶ μετὰ ταῦτα ἐπιστρέψει ὁ λαός, Kal προσενεχθησεται θυσία καὶ προσφορὰ χριστοῦ ἡγουμένου" αὐτῶν. ᾿χριστοῦ δὲ τίνος λέγει, ἀλλ᾽ ἢ Ἰησοῦ τοῖ Ἰωσεδέκ. ὃς ὑπέστρεψεν ἅμα τῷ λαῷ τότε, καὶ ἑβδομηκοστῷ ἔτει οἰκοδομηθέντος τοῦ ἁγιάσμαάτος προσήνεγκεν θυσίαν κατὰ τὸν »όμον; ἡ πάντες γὰρ οἱ βασιλεῖς καὶ οἱ ἱερεῖς χριστοὶ 3 προσηγορεύοντο διὰ τὸ χρίεσθαι αὐτοὺς τ τῷ ἐλαίῳ τῷ ἁγίω, ὃ ἐσκεύασεν πάλαι “Μωσῆς. θοὗτοι οὖν τὸ κύριον ὄνομα 89 ἔφερον μεθ' ἑαυτῶν τὸν τύπον προμηνύοντες καὶ τὴν εἰκόνα προφαίνοντες, ἕως οὗ ὁ ἀπ᾽ οὐρανῶν τέλειος βασιλεὺς καὶ ἱερεὺς παρεγένετο, ὃς μόνος τὸ θέλημα τοῦ πατρὸς ἐποίησεν, αἷς ἐν ταῖς Βασιλείαις γέγραπται „Al ἀναστήσω ἐμαυτῷ ἱερέα πιστόν, ὃς ποιήσει πᾶντα KATC τὴν καρδίαν μου. ### English translation (Claude) See how the prophet likened the swiftness of the angels to a winged bird, because of the lightness and nimbleness of the angels, who are 'spirits' flying swiftly, obedient to what is commanded; as Solomon says: 'Do not curse the king in your chamber, lest a winged bird carry your words to him.' Gabriel, then, says to him thus: 'From the day that you set your face to humble yourself before the Lord your God, your supplication was heard, and I was sent to give you understanding', so that you might not seek the time before the time. For 'you are a man of desires': you desire to see the things that are to be told you through me; but they will be fulfilled in their own time. And he added, saying: 'Seventy weeks are cut short upon your people and upon the holy city, to finish sin and to seal up sins, and to wipe out iniquities, (and to make atonement for lawlessness, and to bring in everlasting righteousness, and to seal up vision and prophet, and to anoint a holy of holies. And you shall know and understand: from the going forth of the words to answer and to build Jerusalem until Christ the prince, seven weeks and sixty-two weeks.' Having named seventy weeks, then, he divided them in two, so that what he said to the prophet might be better understood. For he says thus: 'Until Christ the prince, seven weeks', which are forty-nine years. For Daniel saw these things in Babylon in the twenty-first year; so when the forty-nine years are reckoned with the twenty-first year, the seventy years are fulfilled which the blessed prophet Jeremiah spoke of, that the sanctuary would be desolate 'seventy years' from the captivity that befell them under Nebuchadnezzar, and after this the people would return, and sacrifice and offering would be brought, when Christ was their prince. Now which 'christ' does he mean but Jesus the son of Jozadak, who returned with the people at that time and, when the sanctuary had been built in the seventieth year, offered sacrifice according to the law? For all the kings and the priests were called 'christs' (anointed ones), because they were anointed with the holy oil that Moses prepared long ago. These, then, bore the Lord's name with them, foreshowing the type and presenting the image beforehand, until the perfect King and Priest came from heaven, who alone did the will of the Father, as it is written in the Kingdoms: 'And I will raise up for myself a faithful priest, who shall do all things according to my heart.' ### Scripture references - Heb 1:14: allusion, medium confidence - Eccl 10:20: quotation, high confidence - Dan 10:12: quotation, medium confidence - Dan 9:23: quotation, high confidence - Dan 9:24: quotation, high confidence - Dan 9:25: quotation, high confidence - Jer 25:11: allusion, high confidence - Ezra 3:2: allusion, high confidence - Exod 30:25: allusion, high confidence - 1 Sam 2:35: quotation, high confidence ### Translation notes - Quotations: Heb 1:14 ('spirits'); Eccl 10:20; Dan 9:23–25 (Theodotion); Jer 25:11; Exod 30:22–33; 1 Sam 2:35 ('the Kingdoms' = 1–4 Kingdoms, i.e. Samuel–Kings). Hippolytus's reckoning (Daniel's vision in the 21st year of the exile) is his own; translated as written. Bonwetsch's bracketed words are omitted as his deletions. ### Citation (SBL) Hippolytus, Comm. Dan. 4.30 (Bonwetsch GCS 1:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-15-2/#p-4-30). ## Commentary on Daniel 4.31-34 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-31/#p-4-31 - Source: Bonwetsch GCS 1:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) [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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Commentary on Daniel 4.35-37 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-31/#p-4-35 - Source: Bonwetsch GCS 1:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text “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. ### English translation (Claude) [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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Commentary on Daniel 4.40 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-31/#p-4-40 - Source: Bonwetsch GCS 1:288 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text „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. ### English translation (Claude) '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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Commentary on Daniel 4.41-44 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-31/#p-4-41 - Source: Bonwetsch GCS 1:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text „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. ### English translation (Claude) [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. ### Scripture references - 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 ### Extrabiblical texts - 1 Macc 1:10-24 (1 Maccabees): quotation, high confidence - 1 Macc 1:29 (1 Maccabees): quotation, high confidence - 1 Macc 2:15-28 (1 Maccabees): quotation, high confidence - 1 Macc 2:29-38 (1 Maccabees): quotation, high confidence - 1 Macc 2:39-48 (1 Maccabees): quotation, high confidence - 1 Macc 3:1 (1 Maccabees): allusion, high confidence ### Translation notes - 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. ### Citation (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). ## Commentary on Daniel 4.45 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-31/#p-4-45 - Source: Bonwetsch GCS 1:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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". ### English translation (Claude) [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.' ### Scripture references - Dan 11:6: quotation, high confidence - Dan 11:7: quotation, medium confidence - Dan 11:8: quotation, high confidence - Dan 11:44: quotation, high confidence ### Extrabiblical texts - 1 Macc 3:27-37 (1 Maccabees): quotation, high confidence - 1 Macc 6:1-17 (1 Maccabees): quotation, high confidence - 1 Macc 6:55-63 (1 Maccabees): quotation, high confidence ### Translation notes - 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. ### Citation (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). ## 4.45 (continued) - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-45-2 - Source: Bonwetsch GCS 1:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 11:17–27: Alexander Balas, his marriage to Cleopatra daughter of Ptolemy, Ptolemy's treachery in giving her to Demetrius, the deaths of Alexander and Ptolemy, read as fulfilment of Daniel's 'lies at one table'. ### Greek text Τυύτων γενομένων λέγει πάλιν τ γραφή" καὶ ἐπαναστήσεται ἕτερος βασιλεὺς καὶ οὗτος κατισχύσει ἐπὶ τῆς γῆς, καὶ ἐπαναστήσεται βασιλεὺς τοῦ νότου, καί γε τῶν θυγατέρων αὐτοῦ λήψεται εἰς γυναῖκα. Ξ3γίνεται γάρ τινα ᾿Αλέξανδρον ἀναστῆναι υἱὸν Φιλίππου" οὗτος κατὰ τὸν καιρὸν ἐκεῖνον ἐπανίσταται ᾿Αντιόχῳ καὶ πολεμήσας αὐτὸν ἀναιρεῖ, κρατεῖ δὲ τῆς βασιλείας. ὅτότε ἀποστέλλει πρὸς Πτολεμαῖον βασιλέα Αἰγύπτου λέγων". δός μοι τὴν θυγατέρα σου" Κλεοπάτραν „Eic γυναῖκα“ ἰδοὺ γὰρ ,ἐκάθισα ἐπὶ θοόνου" βασιλείας τῶν πατέρων μου". 'καὶ δὴ λαβὼν τὴν θυγατέρα αὐτοῦ Πτολεμαῖος ἄγει εἰς Πτολεμαΐδα καὶ δίδωσιν τῷ ᾿Αλεξάνδρῳ εἰς γυναῖχα" καὶ πληροῦται ἡ γραφὴ οἧς λέγει" καὶ λήψεται τῶν θυγατέρων αὐτοῦ εἰς γυναῖχα. ὅ λέγει δὲ καὶ διαφθερεῖ αὐτήν, «καὶ οὐκ αὐτῷ ἔσται". ἀληθῶς καὶ τοῦτο πεπλήρωται" ἡνίκα γὰρ ἔδωκεν αὐτῷ Πτολεμαῖος ν 287 ’ δι , 3 \ , > ’ τὴν ἰδίαν θυγατέρα ἐπιστρέφων εἶδεν τὴν βασιλείαν Ἀλεξάνδρου θαυμαστὴν καὶ ἔνδοξον, ἧς κατεπίθυμος γενηθεὶς ὑπούλως ἐλάλει τῷ ᾿Αλεξάνδρῳ. λέγει δὲ ἡ γραφή „Aal ἐπὶ μιᾷ τραπέζῃ ψευδῆ λαλὴ σουσιγ»" «ἀμφότεροι οἱ βασιλεῖς". ὁ γὰρ Πτολεμαῖος ἐπιθυμῶν τὴν βασιλείαν" ᾿Ιλεξάνδρου ἐσθίων μετ᾽ αὐτοῦ ἐπὶ τραπέξῃ ἐκακοὴςθίζετο μὴ ἔχων σύμφωνα πρὸς αὐτόν. πληροῦται οὖν ἢ γραφή. Ἰκαὶ δὴ πορευθεὶς Πτολεμαῖος εἰς Αἴγυπτον καὶ στρατολογήσας δύναμιν πολλήν, ἐπῆλθε τῇ χώρᾳ. ἡνίκα ᾿Δλέξανδρος ἐπορεύθη εἰς Κιλικίαν' ἔτυχε γὰρ Ταρσεῖς καὶ Μαλλεώτας τότε στασιάξειν᾽ ὃς βουλόμενος καταστεῖλαι αὐτοὺς ἧκεν κατὰ σπουδήν, καταλείψας τὴν ἰδίαν γυναῖχα Κλεοπάτραν ἐκεῖ. θἐπιβαίνων τοίνυν „0 Πτολεμαῖο Ξ" τῇ χώρᾳ «-φρουρὰν" ἐξέταξεν κατὰ πόλεις" κρατήσας δὲ τῆς Ἰουδαίας ηλθεν πρὸς τὴν ἰδίαν θυγατέρα, καὶ ἐξαπέστειλεν γράμματα πρὸς Δημήτριον ἐν ταῖς νήσοις λέγων" ἔξελθε καὶ ἐλθὲ ἐνθάδε «καὶ δώσω σοι τὴν θυγα; τέρα μου Κλεοπάτραν εἰς γυναῖκα, ὅτι ᾿Δλέξανδρος. ιἐζήτησεν ἀποκτεῖναί με΄. ταῦτα δὲ τὰ ῥήματα ἐπλάσατο βουλόμενος -Ψ ᾽’ -. - 32 ’ ᾿ «ς N ψόγον ἐπενεγκεῖν τῷ Αλεξάνδρῳ. oyetaı τοίνυν ὁ Δημήτριος καὶ λαβὼν ὁ Πτολεμαῖος δίδωσιν αὐτῷ τὴν ἰδίαν θυγατέρα εἰς γυναῖχα, τὴν γενομένην ᾿Ἱλεξάνδρου. καὶ πληροῦται τὸ εἰρημέ »νο»" υδιαφθερεῖ αὐτὴν" «καὶ οὐκ αὐτῷ ἔσται: οὐδὲ αὐτῷ μενεῖ. ὅτι "ἀμφότεροι οἱ βασιλεῖς αἱ καρδίαι αὐτῶν εἰς πονηρίαν καὶ ἐπὶ με τραπέζῃ ψευδῆ λαλήσουσιν» ἀμφότεροι οἱ βασιλεῖς". τούτων οὕτως γενομένων, ἀκούσας ὁ ᾿Αλέξανδρος συνάπτει πόλεμον μετὰ Πτολεμαίου, καὶ μὴ κατισχύσας αὐτοῦ φυγὰς γίνεται πρὸς τὸν βασιλέα τῶν Aodßow: ὁ δὲ ἀφελὼν ,.τὴν κεφαλὴν ᾿Ἰλεξάνδρου" πέμπει „TO Πτολεμαίῳ", καὶ λαBor ἐκεῖνος περιτίθεται τὰ «δύο διαδήματα" τῆς τε Συρίας καὶ Alγύπτου. ἅτινα περιθέμενος τῇ τρίτῃ ἡμέρᾳ τελευτῇ. καὶ πληροῦται τὸ εἰρημένον ἐν τῇ γραφῇ" ,καὶ οὐ δώσουσιν αὐτῷ δόξαν βασιλείας". ἀπέθανεν γὰρ καὶ οὗτος καὶ οὐκ ἔλαβεν δόξαν ὑπὸ πάντῶν ὡς βασιλεύς. ### English translation (Claude) When these things had happened, Scripture says again: 'And another king shall rise up, and he shall prevail over the land; and the king of the south shall rise up, and he shall take one of his daughters as wife.' For a certain Alexander, son of Philip, happens to arise; he at that time rises up against Antiochus, makes war on him and kills him, and takes the kingdom. Then he sends to Ptolemy king of Egypt, saying: 'Give me your daughter Cleopatra as wife; for behold, I have sat on the throne of the kingdom of my fathers.' And Ptolemy, taking his daughter, brings her to Ptolemais and gives her to Alexander as wife; and the Scripture is fulfilled, as it says: 'And he shall take one of his daughters as wife.' And it says: 'And he shall corrupt her, and she shall not be his.' Truly this too has been fulfilled. For when Ptolemy had given him his own daughter, on his way back he saw Alexander's kingdom, wonderful and glorious; and, coveting it, he spoke treacherously to Alexander. And Scripture says: 'And at one table they shall speak lies', 'both the kings'. For Ptolemy, coveting Alexander's kingdom, while eating with him at table was plotting evil, not being of one mind with him. So the Scripture is fulfilled. And Ptolemy, going to Egypt and enlisting a great force, invaded the country while Alexander had gone to Cilicia; for the people of Tarsus and Mallus happened then to be in revolt, and he, wishing to put them down, came in haste, leaving his own wife Cleopatra there. Ptolemy, then, entering the country, stationed 'a garrison' in the cities; and having taken Judea he came to his own daughter, and sent letters to Demetrius in the islands, saying: 'Come out and come here, and I will give you my daughter Cleopatra as wife, for Alexander sought to kill me.' These words he made up, wishing to bring blame on Alexander. Demetrius, then, comes, and Ptolemy takes his own daughter, who had been Alexander's wife, and gives her to him as wife. And what was said is fulfilled: 'He shall corrupt her, and she shall not be his', nor remain with him; for 'both the kings, their hearts shall be set on mischief, and at one table they shall speak lies, both the kings'. When these things had happened thus, Alexander, hearing of it, joins battle with Ptolemy, and, not prevailing over him, flees to the king of the Arabs; and he, cutting off 'the head of Alexander', sends it 'to Ptolemy'; and Ptolemy, taking it, puts on 'two diadems', of Syria and of Egypt; and having put them on, he dies on the third day. And what is said in the Scripture is fulfilled: 'And they shall not give him the glory of the kingdom.' For he too died and did not receive glory from all as king. ### Scripture references - Dan 11:6: quotation, medium confidence - Dan 11:17: quotation, high confidence - Dan 11:21: quotation, medium confidence - Dan 11:27: quotation, high confidence ### Extrabiblical texts - 1 Macc 10:1-2 (1 Maccabees): allusion, high confidence - 1 Macc 10:51-58 (1 Maccabees): quotation, high confidence - 1 Macc 11:1-19 (1 Maccabees): quotation, high confidence ### Translation notes - Quotations: Dan 11:6, 17, 21, 27 (Theodotion, loosely); 1 Macc 10:1–2, 51–58; 11:1–19. 'Son of Philip' and other details are Hippolytus's (1 Macc 10:1 calls Alexander son of Antiochus Epiphanes); translated as written. The same chapter is staged a second time from the Slavonic (4.47), which adds nothing; it was not translated there. Manuscript folio numbers are removed by logged corrections. ### Citation (SBL) Hippolytus, Comm. Dan. 4.45.2 (Bonwetsch GCS 1:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-45-2). ## 4.49 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-49 - Source: Bonwetsch GCS 1:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Antichrist foretold by all Scripture will conquer Tyre, Egypt, Libya and Ethiopia, rebuild Jerusalem and the temple, gather the Jews and be worshipped as the Christ by the disobedient. ### Greek text Ταῦτα μὲν οὖν οὕτως ὁ προφήτης διηγεῖται περὶ τοῦ ἀντιχρίστου. a ἔσται ἀν αἰδὴς καὶ πολεμοτρόφος καὶ τύραννος τολμῶν ὑπὲρ πάντα θεὸν" ἑαυτὸν ὑπεραίρειν, ὃς ἐπὶ τῇ ἰδίᾳ δυνάμει καυχώμενος καὶ τὰ ὀχυρώματα τῶν πολεμίων ἐκπορθῶν, ἐ ἐπὶ εχρυσῷ καὶ ἀργύρῳ καὶ λίθῳ τιμίῳ" ὑφηλὰ φρονῶν, .λαλησει ὑπέρογκα" ῥήματα πρὸς θεόν, ἑαυτὸν μόνον ὡς θεὸν προσκυγεῖσθαι θέλοων. Ξπερὶ τούτου πᾶσα γραφὴ οὐκ ἐσιώπησεν. καὶ προφῆται τοῦτον ἐπ᾽ ἀπωλείᾳ πολλῶν ἐρχόμενον προκατήγγειλαν, καὶ ὁ κύριος τούτοις ἐμαρτύρησεν, καὶ ἀπόστολοι ταὐτὰ περὶ αὐτοῖ ἐδίδαξαν, καὶ τὸ τούτου ὄνομα δι᾽ ἀριθμοῖ μυστικῶς Ἰωάννης ἐν τῇ ᾿Ἱποκαλύψει € ἐφανέρωσεν. δτοῦτο» .βδέλυγ,͵ μα ἐρημώσεως" ὁ κύριος ἀπεφήνατο, καὶ ὃ ἀπόστολος υἱὸν διαβόλου, κατ᾽ ἐνέργειαν τοῦ σατανᾶ" τοῦτον παρεσόμενον ἐδίδαξεν. οὗτος πόλιν Τυρίων πατάξας ἐρημώσει καὶ γῆν «Αἰγύπτου ἐκπολεμήσας καταστροόσει καὶ πᾶσαν χώραν Λιβύων κατασκάψει, τόν τε βασιλέα Αἰθιόπων σὺν τῇ δυνάμει αὐτοῦ φόνῳ μακαίρας διολέσει. ὅος ὑπὲρ πάντας βασιλεῖς καὶ -πάντα θεὸν" ἐπαρθεὶς οἰκοδομήσει τὴν Ἱερουσαλὴμ πόλιν καὶ τὸν ναὸν τὸν ἐστραμμένο» ἀναστήσει, πᾶσάν TE τὴν χώραν καὶ τὰ ὑρια αὑτῆς τοῖς Ἰουδαίοις ἀποδώσει, καὶ τὸν λαὸν αὐτῶν ἐκ τῆς τῶν ἐθνῶν δουλεία: προσκαλεσάμενος βασιλέα αὐτοῖς ἑαυτὸν ἀποδείξει, καὶ τούτῳ προσκυνήσουσιν ὡς θεῷ οἱ ἀπειθεῖς καὶ τούτῳ γόνυ κλινοῦσιν, ὑπονοοῦντες αὐτὸν εἶναι τὸν Χριστόν, UN νοοῦντες τὸ ὑπὸ τοῦ προφήτου εἰρημένον, πῶς ἐστιν πλάνος καὶ οὐκ ἀληθής. Ἱερεμίας γὰρ λέγει: «ἀνθ᾽ ὧν" ἠπείθησαν τῇ ἀληθείᾳ τότε λαλήσει „TO λαῷ τούτῳ καὶ τῇ Ἱερουσαλὴμ πνεῦμα πλανήσεως". 1ὅθεν εἰδὼς ὁ ἀπόστολος τὴν τοῦ λαοῦ πλάνην καὶ τὴν ἐσομένην ,ἐνέργειαν τοῦ σατανῶ" ἐν αὐτοῖς ἔφη" ,ὅταν λέγωσιν" εἰρήνη καὶ ἀσφάλεια, τότε αἷφνιδίως αὐτοῖς ἐφίσταται ὄλεθρος, ὥσπερ ἡ ὠδίνη τικτούσῃ καὶ οὐ μὴ ἐκφύγωσιν". ### English translation (Claude) This, then, is what the prophet relates about the Antichrist, who will be shameless, warlike and a tyrant, daring to exalt himself 'above every god'; who, boasting in his own power and sacking the strongholds of his enemies, proud over 'gold and silver and precious stone', 'will speak arrogant' words against God, wishing himself alone to be worshipped as God. About him no Scripture has been silent: the prophets foretold him coming for the destruction of many, the Lord bore witness to them, the apostles taught the same about him, and John in the Revelation disclosed his name mystically by a number. The Lord declared him 'the abomination of desolation', and the apostle taught that he, the son of the devil, would come 'according to the working of Satan'. He will strike the city of the Tyrians and make it desolate, and will make war on the land of Egypt and overthrow it, and will raze the whole country of the Libyans, and will destroy the king of the Ethiopians with his army by the slaughter of the sword. Having exalted himself above all kings and 'every god', he will build the city of Jerusalem and raise up the temple that was overthrown, and will give back to the Jews the whole country and its borders; and having called their people out of slavery among the nations, he will show himself their king; and the disobedient will worship him as God and bend the knee to him, supposing him to be the Christ, not understanding what was said by the prophet, how he is a deceiver and not true. For Jeremiah says: 'Because' they disobeyed the truth, then 'a spirit of error' will speak 'to this people and to Jerusalem'. Wherefore the apostle, knowing the error of the people and the 'working of Satan' that would be in them, said: 'When they say, Peace and safety, then sudden destruction comes upon them, as labour pains upon a woman with child, and they shall not escape.' ### Scripture references - Dan 11:36: allusion, high confidence - Dan 11:38: allusion, high confidence - Dan 11:43: allusion, high confidence - Matt 24:15: quotation, high confidence - Rev 13:18: allusion, high confidence - 2 Thess 2:3: allusion, high confidence - 2 Thess 2:9: quotation, high confidence - Jer 4:11: allusion, low confidence - 1 Thess 5:3: quotation, high confidence ### Translation notes - Quotations and allusions: Dan 11:36–43; Matt 24:15; Rev 13:18; 2 Thess 2:3, 9; Jer 4:11 (the wording does not match exactly; uncertain); 1 Thess 5:3. The Slavonic of this chapter is also staged, within 4.48. The statement that the Jews will receive the Antichrist as Christ is the author's; translated as written. ### Citation (SBL) Hippolytus, Comm. Dan. 4.49 (Bonwetsch GCS 1:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-49). ## 4.51 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-51 - Source: Bonwetsch GCS 1:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The great tribulation under the Antichrist, Christ's warnings and his coming in glory; Antiochus's abomination and the Antichrist's; Edom, Moab and Ammon as his first followers; the 1,290 and 1,335 days; and the resurrection of the righteous to life and of the Antichrist's followers to shame. ### Greek text Χρὴ οὖν ἐνορᾶν τὴν ἐσομένην τῶν ἁγίων τότε θλῖψιν καὶ ταλαιπωρίαν — δεῖ γὰρ ἡμᾶς ἐκ τῶν ἤδη μερικῶς γινομένων ἐννοεῖν τὰ ἐσόμενα — » τοιαύτης ζάλης καὶ ταράχου ἐν παντὶ τῷ κόσμῳ γενησομένης, καὶ πάντων πιστῶν πανταχοῦ ἀναιρουμένων καὶ κατὰ πᾶσαν πόλιν καὶ χώραν σφαζομένων, καὶ δικαίων αἵματος ἔκχυνομένου, καὶ ζώντων ἀνθρώπων καιομένων, καὶ θηρίοις ἑτέρων παραβαλλομένων, καὶ νηπίων ἐν ἀφόδοις φονευομένων, καὶ ἀτάφων πάντῶν ῥιπτουμένων καὶ ὑπὸ κυνῶν βιβρωσκομένων, παρθένων τε καὶ γυναικῶν παρρησίᾳ φθειρομένων καὶ αἰσχρῶς -ἐμπαιζομένων, καὶ ἀναρπαγῶν γινομένων, καὶ κοιμητηρίων ἁγίων ἀνασκαπτομένων, καὶ λειψάνων ἀνορυσσομένων καὶ ἐν πεδίῳ (ῥδιπτουμένων), καὶ βλασφημιῶν γινομένων. τάραχος ἔσται ἐν πόλεσιν τότε, τῶν ἁγίων ἐκεῖθεν διωκομένων᾽" τάραχος ἔσται ἐν ὁδοῖς καὶ ἐν ἐρημίαις, πάντων ἐκεῖ κρύβεσθαι βουλομένων" τάραχος ἔσται ἐν θαλάσσῃ, πάντων δι᾿ ὕδατος φεύγειν πειρωμένων" τάραχος ἔσται ἐν νήσοις, πάντων ἐκεῖ ἐκζητουμένων. δθχκαὶ ἔσται 1 γῆ τότε τοῖς ἁγίοις ' ἄκαρπος καὶ πᾶσα πόλις ἀοίκητος καὶ θάλασσα ἄπλωτος καὶ πᾶς ὃ κόσμος ἔρημ ος, τῶν μὲν ὑπὲ λιμοῦ διαφθειρομένων, τῶν δὲ ἀπὸ δίψης ἐκλιμπανόντων, ἑτέρων δὲ ἀπὸ τοῦ φόβου καὶ τῆς πολλῆς θλίψεως ἀποθνησκόντων. Ἱποῦ [dE] τότε κρυβήσεται ἄνθρωπος; τίνι δὲ τὰ ἴδια τέκνα παραθήσεται; ποῦ δὲ τὰ ὑπάρχοντα αὐτοῦ ἀποκομίσας διασώσει, ὁπότε μηδὲ τὴν ἰδίαν ψυχὴν σῶσαι δύναται; ὕτότε ἔσονται οἰμωγαὶ νηπίων πολλαί, πατέρων TE καὶ μητέρων ὀδυρμοί, γυναικῶν τε καὶ παρθένων ὀλολυγμοί, ἀδελφῶν τε καὶ συγγενῶν κοπετοί. tig τίνα πενθήσει τότε; οὐκ ἀδελφὸς ἀδελφόν, καὶ γὰρ αὐτὸς τὸν θάνατον προσδοκᾷ᾽ οὐ μήτηρ θυγατέρα, καὶ αὐτὴ τὸν θάνατον ὑφορωμένη" οὐ πατὴρ οἷόν, φοβούμενος μὴ καὶ αὐτὸς ἀναιρεθῇ. 111. Διὰ τοῦτο προειδὼς ὦ κύριος ταῦτα λέγει" »προσεύχεσθε, ἵνα μὴ γένηται ἣ φυγὴ ὑμῶν χειμῶνος 7 σαββάτου", μήτε ἀργοῦντας ὑμᾶς ἀπὸ δικαιοσύνης, μήτε ἀσχολουμένους [ὑμᾶς] ἐν βιωτικοῖς πράγμασιν, ὡς ἐν χειμῶνι, μήπως »αἰφνιδίως ἐπιστῇ ἐφ᾽ ὑμᾶς ἢ ἡμέρα ἐκείνη οἷς παγίς“. 2,el γὰρ μὴ ἐκολοβώθησαν, φησίν, αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ᾽ διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι". 3ἀλλὰ \ » - ς - , ς ὦ A μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων ὁ ἡλιος σκοτισθήσεται Kal ἢ σελήνη οὐ δώσει τὸ φέγγος αὑτῆς καὶ οἱ ἀστέρες καίονται ἐκ TOT οὐρανοῦ ἐκπίπτοντες καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται, καὶ τότε „OWOPTAL τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον μετὰ δὺυγνάμεως καὶ δοξης πολλῆς". tel γὰρ ὁ διάβολος πρὸς ὀλίγον ἔλαβεν A οὖ A \ “ ς , ͵ ΟΝ x ἐξουσίαν ταράξαι τὴν γῆν, ὡς γέγραπται, «ἔδωκεν αὐτῷ" ὁ θεὸς ἐξου’ 4 Π - x - -μψ -ν ς σίαν «πειράσαι τοὺς κα τοικοῦντας ἐπὶ τῆς γῆς", πόσον μᾶλλον ὁ υἱὸς τοῦ θεοῦ ὁ λαβὼν τὴν πᾶσαν ἐξουσίαν τῶν ἐπουρανίων καὶ τῶν ἐπιγείων καὶ καταχθονίων ταράξει πάντα τὸν κόσμον καὶ τὰ ἐν αὐτῷ ῳ \ , σι Κων; \ , > ” - \ στοιχεῖα πρὸς .ἐκδίκησιν τῶν" αγίων μετὰ δυνάμεως ἀγγελικῆς καὶ δόξης πατρικῆς παραγινόμενος, κοταν ἔλθῃ ἐνδοξασθῆναι ἐν πᾶσιν - ς-, > - ΝΜ - -. pe τοῖς αγίοις αὐτοῦ καὶ θαυμασθῆναι ἐν πᾶσιν τοῖς" ἐπικαλουμένοις 5...» 2 - ω ῃ Cm ΜῈ x \ Ζ αὐτόν, «ἀνταποδοῦναι τοῖς θλίβουσιν ἡμᾶς θλῖψιν, ἡμῖν δὲ τοῖς θλιβομένοις ἄνεσιν". 110. Abo οὖν βδελύγματα προείρηκεν “Ἰανιήλ, ἕν μὲν ἀφανισμοῦ, Ey δὲ ἐρημώσεως. τί τὸ τοῦ ἀφανισμοῦ αλλ ἢ ὁ ἔστησεν ἐκεῖ κατὰ τὸν καιρὸν ὁ ᾿Αντίοχος; καὶ τί τὸ τῆς ἐρημώσεως ἃλλ᾽ ἢ τὸ ad ὁλου, ὡς παρέσται ὁ ἀντίχριστος: 166 λέγει Δανιήλ᾽ καὶ αὐτὸς ἐπὶ ἀπωλείᾳ πολλῶν στήσεται, «καὶ γῆν διελεῖ ἐν δώροις" καὶ βαλεῖ εἰς αὐτὴν χῶμα, «καὶ γῆ Αἰγύπτου οὐκ ἔσται εἰς σωτηρίαν", «καὶ οὗτοι σωθήσονται ἐκ χειρὸς αὐτοῦ Ἐδὼμ καὶ Makß καὶ ἀρχὴ υἱῶν ᾿Δμμών". ὁοῦτοι γάρ εἰσιν οἱ συνερχόμενοι αὐτῷ διὰ τὴν συγγένειαν καὶ βασιλέα αὐτὸν πρῶτοι ἀναγορεύοντες. οἱ μὲν Ἐδώμ εἰσιν οἱ υἱοὶ τοῦ Ἠσαῦ, οἱ κατοικοῦντες τὸ ὅρος Σηείρ' διωὰβ δὲ καὶ ᾿Δμμὼν οἱ υἱοὶ τοῦ Δώτ, οἱ ἐκ τῶν δίο αὐτοῦ θυγατέρων γεγεννημένοι᾽ ὡς καὶ Ἡσαΐας λέγει. μκαὶ πετασθήσονται ἐν πλοίοις ἀλλοφύλων θάλασσαν ἅμα προνομεύοντες", καὶ οἱ ἀπὸ ἀνατολῶν" καὶ δυσμῶν καὶ οἱ ἀπὸ βορρᾶ δοσουσιν δόξαν, „ol δὲ υἱοὶ ᾿μμον πρῶτοι ὑπακούσονταις. LV, Οὗτος ὑπ᾿ αὐτῶν βασιλεὺς ἀναγορευθεὶς καὶ ὑπὸ πάντων δοξασθεὶς καὶ βδέλυγμα ἐρημώσεως τῷ κόσμῳ γενηθείς, κρατήσδι ἡμέρας χιλίας διακοσίας ἐνενήκοντα᾽ (cc) καὶ Δανιὴλ λέγει" καὶ δώσουσιν βδέλυγμα ἐρημώσεως ἡμέραι χίλιαι διακόσιαι ἐνενήκοντα᾽ μακάριος ὃ ὑπομείνας καὶ φθάσας εἰς ἡμέρας χιλίας τριακοσίας τριάκοντα πέντε". Ξτοῦ γὰρ βδελύγματος «παραγενομένου καὶ πολεμοῦντος τοὺς ἁγίους, ὃς ἂν ὑπερβῖ, τὰς ἡμέρας AUTOT καὶ ἐγγίσῃ εἰς ἡμέρας τεσσαράκοντα πέντε ἑτέρας ἐγγιζού σης πεντηκοστῆς, ἔφθασεν εἰς βασιλείαν οὐρανῶν. θἔρχεται γὰρ ὁ ἀντίχριστος εἰς μέρος πεντηκοστῆς οἧς τὴν βασιλείαν ἅμα Δριστῷ κληρονομεῖν μέλλον. Ἰκαὶ διὰ τοῦτο Ἡσαΐας λέγει" μἀρθήτω ὃ ἀσεβής, ἵνα μὴ ἴδῃ τὴν δόξαν κυρίου". Sxal Παῖλος ἐν τῇ πρὸς Θεσσαλονικεῖς φησιν" „OVP ὁ κύριος Ἰησοῦς ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῖ! καταργήσει τῇ, ἐπιφανείᾳ. τῆς παρουσίας αὐτοῦ", tip δὲ βασιλείαν οἱ ἅγιοι ἅμα Χριστῷ κληρονομεῖν μέλλουσιν. 171. Τούτων οὖν οὕτως ἐσομένων προσέθηκεν λέγων" »καὶ πολλοὶ τῶν ἐν γῆς χώματι καθευδόντον ἀναστήσονται, οὗτοι εἰς ζωὴν αἰώνιον καὶ οὗτοι εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον, καὶ οἱ συνιέντες ἐκλάμψουσιν ος ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν. πολλῶν οἧς οἱ ἀστέρες εἰς τὸν αἰῶνα καὶ ἔτι". Ξ2τίνες οὖν εἶσιν οἱ καθεύδοντες „Ev γῆς χώματι" ἀλλ᾽ ἢ τὰ τῶν ἀνθρώπων σώματα, ἅτινα ἀπολαμβάνοντα τὰς ἰδίας ψυχὰς ἀναστήσονται, οἱ μὲν «εἰς ἀνάστασιν ζωῆς", καθαρὰ καὶ διαυγῆ καὶ λάμποντα «ὡς ἡ λαμπρότης τοῦ στερεώματος" ἀπολαμβάνοντες αὐτά, οἱ δὲ «εἰς ἀνάστασιν κρίσεως", αὐτάρκη πρὸς τὴν αἰώνιον κόλασιν αὐτὰ ἀπολαμβάνοντες καθὼς καὶ ὃ Παῦλος λέγει" "αὐτὸς δὲ σωθήςσεται οἰς διὰ πυρός". θκαὶ γὰρ ὃ κύριος [δὲ] ἐν τῷ εὐαγγελίῳ τὸ ὅμοιον εἴρηκεν" τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὃ ἥλιος" φαίνει ἐν τῇ δόξῃ αὐτοῦ. 4x Ἡσαΐας λέγει" ,ἔγειρε ὃ καθεύ δων καὶ ἐξεγέρθητι ἐκ τῶν νεχρῶν, καὶ ἐπιφαΐσει σοι ὃ Χριστός". ὕὑκαὶ ὁ κύριος πάλιν" ἀμὴν λέγω ὑμῖν, ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ" „Kal ἀναστήσονται οἱ τὰ ἀγαθὰ πράξαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως". δοῦτοι, φησίν, ἀναστήσονται „Eis ζωήν", οἱ τῇ ὄντως ζωῇ πεπιστευκότες καὶ „Ep βίβλῳ ζωῆς" ἐγγεγραμμένοι" καὶ νοὗτοι εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον", οἵ τῷ ἀντιχρίστῳ συναιρόμενοι καὶ σὶν αὐτῷ εἰς τὴν αἰώγιον κόλασιν βαλλόμενοι. Ἰ περὶ οὐ προφητεύει Ἡσαΐας λέγων" "ὃν τρόπον ἱμάτιον ἐν αἵματι “πεφυρμένον οὐκ ἔσται καθαρόν, οὕτως οὐδὲ σὺ οὐχὶ & ἔσῃ καθαρός, ὅτι τὴν γῆν μου ἠρήμωσας καὶ τὸν λαόν μου ἀπέκτεινας᾽ οὐ μὴ μείνῃς εἰς τὸν αἰῶνα χρόνον, σπέρμα πονηρόν" ἑτοίμασον τὰ τέχνα σου εἰς σφαγὴν ταῖς ἁμαρτίαις τοῦ πατρός σου, ἵνα μὴ ἀναστῶσιν καὶ τὴν γῆν μου κληρονομήσωσιν". ### English translation (Claude) [51] We must consider, then, the tribulation and misery of the saints that will be at that time (for from what is already happening in part we must understand what is to come), when such a storm and turmoil will be in all the world: all the faithful everywhere being put to death and slaughtered in every city and country, the blood of the righteous poured out, men burned alive, others thrown to the beasts, infants murdered in the streets, all thrown out unburied and eaten by dogs, virgins and women openly violated and shamefully mocked, plundering going on, the holy cemeteries dug up and the remains exhumed and (thrown) on the plain, and blasphemies spoken. There will be turmoil in the cities then, as the saints are driven from them; turmoil on the roads and in the deserts, as all seek to hide there; turmoil on the sea, as all try to flee by water; turmoil on the islands, as all are hunted out there. And the earth will then be without fruit for the saints, and every city uninhabited, and the sea unsailed, and the whole world desolate, some being destroyed by famine, others failing from thirst, others dying from fear and great affliction. Where will a man hide then? To whom will he entrust his own children? Where will he carry his possessions to save them, when he cannot save even his own life? Then there will be many wailings of infants, laments of fathers and mothers, cries of women and virgins, mourning of brothers and kinsmen. Who will mourn whom then? Not brother for brother, for he too expects death; not mother for daughter, for she too sees death before her; not father for son, fearing lest he too be killed. [52] Therefore the Lord, foreseeing these things, says: 'Pray that your flight may not be in winter or on a Sabbath', that is, that you may neither be idle from righteousness nor busied with the affairs of this life as in winter, lest 'that day come upon you suddenly like a snare'. 'For if those days had not been shortened', he says, 'no flesh would have been saved; but for the sake of the elect those days will be shortened.' 'But after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken; and then they will see the Son of Man coming with power and great glory.' For if the devil received for a little while authority to throw the earth into turmoil, as it is written, God 'gave him' authority 'to try those who dwell on the earth', how much more will the Son of God, who has received all authority in heaven, on earth and under the earth, throw into turmoil the whole world and the elements in it, coming 'for the vengeance of' the saints with angelic power and the Father's glory, 'when he comes to be glorified in all his saints and to be marvelled at in all' who call upon him, 'to repay with affliction those who afflict us, and to give rest to us who are afflicted'. [53] Daniel, then, foretold two abominations, one of destruction and the other of desolation. What is that of destruction but the one that Antiochus set up there at that time? And what is that of desolation but the universal one, when the Antichrist comes? [54] Daniel says: 'And he will stand for the destruction of many', 'and will divide the land as gifts', and will cast earth upon it; 'and the land of Egypt shall not escape', 'and these shall be saved from his hand: Edom and Moab and the chief of the sons of Ammon'. For these are they who join him because of kinship and are the first to proclaim him king. Those of Edom are the sons of Esau, who dwell on Mount Seir; Moab and Ammon are the sons of Lot, born of his two daughters; as Isaiah too says: 'And they will fly in the ships of foreigners, plundering the sea together'; and those from the east and the west and those from the north will give glory, 'and the sons of Ammon shall obey first'. [55] He, proclaimed king by them and glorified by all, and become the abomination of desolation to the world, will rule one thousand two hundred and ninety days; as Daniel too says: 'And they shall set up the abomination of desolation, one thousand two hundred and ninety days. Blessed is he who endures and comes to one thousand three hundred and thirty-five days.' For when the abomination has come and is making war on the saints, whoever outlasts his days and reaches the further forty-five days, as Pentecost draws near, has reached the kingdom of heaven. For the Antichrist comes into part of the Pentecost, when [the saints] are about to inherit the kingdom together with Christ. And therefore Isaiah says: 'Let the ungodly be taken away, that he may not see the glory of the Lord.' And Paul says in the letter to the Thessalonians: 'Whom the Lord Jesus will slay with the breath of his mouth and destroy by the appearing of his coming'; and the saints will inherit the kingdom together with Christ. [56] These things, then, being about to happen thus, he added, saying: 'And many of those who sleep in the dust of the earth shall arise, these to everlasting life, and these to reproach and everlasting shame; and those who understand shall shine like the brightness of the firmament, and of the many righteous, like the stars for ever and ever.' Who, then, are those who sleep 'in the dust of the earth' but the bodies of men, which will receive back their own souls and rise, some 'to the resurrection of life', receiving them pure, clear and shining 'like the brightness of the firmament', others 'to the resurrection of judgment', receiving them fit for eternal punishment? As Paul too says: 'But he himself will be saved, yet as through fire.' For the Lord too said the like in the gospel: 'Then the righteous will shine like the sun' in their glory. And Isaiah says: 'Awake, O sleeper, and arise from the dead, and Christ will shine on you.' And the Lord again: 'Truly I say to you, the hour is coming and now is, when the dead will hear the voice of the Son of God'; 'and those who have done good will rise to the resurrection of life, but those who have done evil to the resurrection of judgment.' These, he says, will rise 'to life', who have believed in the true life and are 'written in the book of life'; and 'these to reproach and everlasting shame', who side with the Antichrist and are cast with him into eternal punishment. Concerning him Isaiah prophesies, saying: 'As a garment rolled in blood shall not be clean, so neither shall you be clean, because you have laid waste my land and killed my people; you shall not remain for ever, evil seed. Prepare your children for slaughter for the sins of your father, that they may not rise and inherit my land.' ### Scripture references - Matt 24:20: quotation, high confidence - Luke 21:34: quotation, high confidence - Matt 24:22: quotation, high confidence - Matt 24:29: quotation, high confidence - Matt 24:30: quotation, high confidence - Rev 3:10: allusion, medium confidence - Matt 28:18: allusion, high confidence - Phil 2:10: allusion, medium confidence - 2 Thess 1:6: quotation, high confidence - 2 Thess 1:7: quotation, high confidence - 2 Thess 1:10: quotation, high confidence - Dan 11:31: allusion, medium confidence - Dan 12:11: quotation, high confidence - Dan 11:39: quotation, high confidence - Dan 11:41: quotation, high confidence - Dan 11:42: quotation, high confidence - Gen 19:36: allusion, high confidence - Isa 11:14: quotation, high confidence - Dan 12:12: quotation, high confidence - Isa 26:10: quotation, high confidence - 2 Thess 2:8: quotation, high confidence - Dan 12:2: quotation, high confidence - Dan 12:3: quotation, high confidence - John 5:29: quotation, high confidence - 1 Cor 3:15: quotation, high confidence - Matt 13:43: quotation, high confidence - Eph 5:14: quotation, high confidence - John 5:25: quotation, high confidence - Rev 20:12: allusion, medium confidence - Isa 14:19: quotation, high confidence - Isa 14:20: quotation, high confidence - Isa 14:21: quotation, high confidence ### Translation notes - This staged unit holds Bonwetsch's chapters 51–56 (the numerals of 52, 53, 55 and 56 are partly visible; [54] is placed by content). The Slavonic of chapters 51–52 is also staged (4.51), which adds nothing; it was not translated there. Quotations: Matt 24:20; Luke 21:34–35; Matt 24:22, 29–30; Rev 13:7 / Job 1:12 (?), 'try those who dwell on the earth' (Rev 3:10); Matt 28:18; Phil 2:10; 2 Thess 1:6–10; Dan 11:39, 42, 41; Gen 19:36–38; Isa 11:14 (LXX); Dan 12:11–12; Isa 26:10 (LXX); 2 Thess 2:8; Dan 12:2–3; John 5:28–29; 1 Cor 3:15; Matt 13:43; Eph 5:14 (Hippolytus ascribes it to Isaiah); John 5:25; Rev 20:12, 15; Isa 14:19–21 (LXX). The sentence on the Antichrist and Pentecost is damaged in the OCR; '[the saints]' is supplied by sense from the following sentence. The reckoning of the 45 days with Pentecost 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. ### Citation (SBL) Hippolytus, Comm. Dan. 4.51 (Bonwetsch GCS 1:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-51). ## Commentary on Daniel 4.57-58 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-57 - Source: Bonwetsch GCS 1:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 12:5–7: the two men by the river are the law and the prophets, the man above the water is Christ; his outstretched hands show the Passion, the 'time, times and half a time' the Antichrist's three and a half years, and the 'scattering' the dispersion of the Jews before the end. ### Greek text Τούτων οἴτοως εἰρημένων λέγει ὃ Δανιήλ ,καὶ εἶδον, καὶ ἰδοὺ ἕτεροι δύο ἄνδρες ἑστήκεισαν εἷς ἐντεῦθεν τοῦ χείλους τοῦ ποταμοῦ καὶ εἷς ἐντεῦθεν", καὶ ἀπεκρίθησαν τῷ ἀνδρὶ τῷ ἑστῶτι „ERAVO τοῦ (δατος) τοῦ ποταμοῦ“ καὶ εἶπαν αὐτῷ" (ἕως πότε τὸ πέρας" τῶν λόγων «τῶν θαυμαστῶν. ὧν ἐλάλησας; καὶ ἤχουσα τοῦ ἀνδρὸς τοῦ ἐνδεδυμένου τὸ βαδόίν, ὃς ην ἐπάνω τοῦ ὕδατος τοῦ ποταμοῦ καὶ ὕψωσεν τὴν δεξιὰν αὐτοῦ καὶ τὴν ἀριστερὰν αὐτοῦ εἰς τὲν οὐρανόν, καὶ ὦμοσεν τῷ ζῶντι εἰς τὸν αἰῶνα, ὁτι εἰς καιρὸν καὶ καιροὺς καὶ 7 μισὺ καιροῦ ἐν τῷ συντελεσθῆναι διασκορπισμὸν γνώσονται ταῦτα πάντα". "τίνες οΌ» ἦσαν οἱ δύο ἄνδρες οἱ ἑστῶτες παρὰ τὸ ζεῖλος τοῦ ποταμοῦ, ἀλλ᾽ ἢ „0 νόμος καὶ οἱ προφῆται; “καὶ τίς ἢν ὁ ἑστοὴς «ἐπάνο) τοῦ da εἰ μὴ αὐτὸς οὗτος, περὶ οὗ αὐτοὶ [οὗτοι] πάλαι προεκήρυξαν. ὃς ἔμελλεν ἐπ᾽ ἐσχάτων ἐπὶ τῷ Ἰορδάνῃ φανερῶς ὑπὸ τοῦ πατρὸς μαρτυρεῖσθαι καὶ ὑπὸ Ἰωάννου τῷ λαῷ παρρησίᾳ δείκνυσθαι, ὁ τὸ κάστυ τοῦ γραμματέως περὶ τὴν ὀσφὺν φορῶν καὶ τὸ βαθδέν, τὸν ποικίλον χιτῶνα ἐνδεδυμένος. “οὗτοι πυνθάνονται αὐτοῦ εἰδότες, ὅτι αὐτῷ .ἐδόθη πᾶσα" ἀρχὴ καὶ ,ἐξουσία", ἵνα μάθωσιν παρ᾽ αὐτοῦ ἀκριβῶς, πότε μέλλει ἐπάγειν τῷ κόσμῳ τὴν κρίσιν καὶ πότε τὰ ὑπ᾽ αὐτοῦ λελαλημένα πληρωθήσεται. 50 δὲ κατὰ πάντα τρόπον πείθειν τούτους βουλόμενος ἐπῆρεν «τὴν δεξιὰν αὐτοῦ καὶ τὴν ἀριστερὰν [αὐτοῦ] εἰς τὸν οὐρανὸν καὶ ὦμοσεν κατὰ τοῦ ζῶντος εἰς τὸν αἰῶνα". θείς καὶ) κατὰ τίνος ὦμοσεν: ὃ υἱὸς κατὰ τοῦ πατρός, λέγων ὅτι ζῇ «εἰς τὸν αἰῶνα" ὁ πατήρ' ἡ μὴν ,,εἰς καιρὸν καὶ καιροὺς καὶ ὕμισυ καιροῦ ἐν τῷ συντελεσθῆναι διασκορπισμὸν γνώσονται ταῦτα πάντα". 770 οὖν ἐκτεῖναι αὐτὸν τὰς δύο χεῖρας [αὐτοῦ), διὰ τούτου τὸ πάθος ἐπέδειξεν. ὃτὸ δὲ εἰπεῖν ,εἰς καιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦ" τὰ τρία ἥμισυ ἔτη τὰ τοῦ ἀντιχρίστου ἐσήμανεν" καιρὸν δὲ λέγει ἐνιαυτὸν καὶ καιροὺς δὲ δύο ἔτη, ἥμισυ δὲ καιροῦ ἥμισυ ἐνιαυτοῦ" αὗταί εἶσιν αἱ χίλιαι διακόσιαι ἐνενήκοντα ἡμέραι ἃς προεῖπεν Δανιήλ. 1711. „Evo τῷ οὖν συντελεσθῆναις τὸ πάθος καὶ γενέσθαι »ὁιασχορπισμὸγ" παρόντος τοῦ ἀντιχρίστου ἐν ταῖς ἡμέραις ἐκείναις νγνώσονται ταῦτα πάντα". 3τί οὖν ἔτι διστάζεις, © ἄνθρωπε, ἐπὶ τοῖς εἰρημένοις, ἢ πῶς ἀπιστεῖς τοῖς ὑπὸ τοῦ κυρίου λελαλημένοις, ἑπότε ἡ πρώτη αὐτου παρουσία ἤδη γεγένηται, καὶ ὁ ἐπὶ «τοῦ ὕδατος" ἑστὼς τότε καὶ ὀφθεὶς τῷ Δανιὴλ τῷ κόσμῳ νῦν πεφανέρωται, καὶ τὸ πάθος αὐτοῦ πᾶσιν σεσήμανται, καὶ διασκορπισμὸς τῷ λαῷ τῶν Tovδαίων ὑπὸ Ῥωμαίων γεγένηται. δὲν τῷ γὰρ λέγειν τσυντελεσθῆναι ὅ διασχκορπισμὸν γνώσονται ταῦτα πάντα", παρόντος [τότε] τοῦ κυρίου πρὸς αὐτοὺς καὶ μὴ ἐπιγνωσθέντος ὑπ᾿ αὐτῶν διεσκορπίσθησαν εἰς ra πάντα τὸν κόσμον ἔκβλητοι τῆς ἰδίας χώρας γενόμενοι, καὶ ὑπὸ τῶν ἐχθρῶν πολεμηθέντες ἐκ τῆς Ἱερουσαλὴμ ἱπόλεως) ἐξώσθησαν ἐπίχαρμα πᾶσιν τοῖς ἔθνεσιν γενάμενοι, ἵνα τὸ εὐαγγέλιον τοῦ κυρίου κατὰ πάντα τὸν κόσμον πηρυχθῇ καὶ ὁ πᾶς χρόγος πληροθῇ καὶ ἡ ἐσχάτη ἑβδομὰς περιληφθῇ καὶ οἱ δύο πρόδρομοι τοῦ Χριστοῦ ἀποσταλῶσιν καὶ τὸ βδέλυγμα τῆς ἐρημώσεως" μετ᾽ αὐτοὺς “ἀναφανῇ καὶ ὃ κριτὴς τῶν κριτῶν ἀπὸ οὐρανῶν ἀποκαλυφθῆ καὶ ἡ ἀνάστασις τῶν ἁγίων γερη 81; καὶ τὸ αἰώνιον βασίλειον τοῖς ἀξίοις δοθῇ καὶ τὸ τῶν ἀσεβῶν ἄσβεστον καὶ ἀκοίμητον πῦρ ἐξαφθήῆ. ### English translation (Claude) [57] These things having been said thus, Daniel says: 'And I saw, and behold, two other men stood, one on this bank of the river and one on that; and they answered the man who stood above the water of the river and said to him: How long until the end of the wonderful words that you have spoken? And I heard the man clothed in baddin, who was above the water of the river, and he raised his right hand and his left hand to heaven and swore by him who lives for ever, that for a time and times and half a time, when the scattering is accomplished, they shall know all these things.' Who, then, were the two men who stood by the bank of the river but the law and the prophets? And who was the one standing above the water but he himself of whom they proclaimed long ago, who was at the last to be openly borne witness to by the Father at the Jordan and shown boldly to the people by John; he who wears the scribe's ink-case about his loins and the baddin, clothed with the many-coloured robe? These men inquire of him, knowing that 'all' dominion and 'authority has been given' to him, so as to learn exactly from him when he will bring the judgment on the world and when the things spoken by him will be fulfilled. And he, wishing to persuade them in every way, lifted up 'his right hand and his left hand to heaven and swore by him who lives for ever'. Who swore, and by whom? The Son by the Father, saying that the Father lives 'for ever': surely 'for a time and times and half a time, when the scattering is accomplished, they shall know all these things'. By stretching out his two hands, then, he showed the Passion. And by saying 'for a time and times and half a time' he signified the three and a half years of the Antichrist; for by 'a time' he means a year, by 'times' two years, and by 'half a time' half a year. These are the one thousand two hundred and ninety days that Daniel foretold. [58] 'When', then, the Passion 'is accomplished' and the 'scattering' has come about, when the Antichrist is present in those days, 'they shall know all these things'. Why, then, man, do you still hesitate about what has been said, or how do you disbelieve what was spoken by the Lord, when his first coming has already taken place, and he who then stood 'above the water' and was seen by Daniel has now been manifested to the world, and his Passion has been made known to all, and the scattering of the people of the Jews has been brought about by the Romans? For in saying 'when the scattering is accomplished they shall know all these things', (it means that) when the Lord was present among them and was not recognized by them, they were scattered into all the world, having become outcasts from their own land; and being warred upon by their enemies, they were driven out of the city of Jerusalem, becoming a joy to all the nations; so that the gospel of the Lord might be preached throughout the world, and the whole time be fulfilled, and the last week be left, and the two forerunners of Christ be sent, and after them 'the abomination of desolation' appear, and the Judge of judges be revealed from heaven, and the resurrection of the saints take place, and the eternal kingdom be given to the worthy, and the unquenchable and unsleeping fire of the ungodly be kindled. ### Scripture references - Dan 12:5: quotation, high confidence - Dan 12:6: quotation, high confidence - Dan 12:7: quotation, high confidence - Matt 3:17: allusion, high confidence - John 1:29: allusion, medium confidence - Ezek 9:2: allusion, high confidence - Matt 28:18: quotation, high confidence - Dan 12:11: allusion, high confidence - Matt 24:14: allusion, high confidence - Rev 11:3: allusion, medium confidence - Matt 24:15: quotation, high confidence - Mark 9:48: allusion, medium confidence ### Translation notes - This staged unit holds Bonwetsch's chapters 57 and 58 (the numeral LVIII is partly visible); marked [57], [58]. Quotations and allusions: Dan 12:5–7, 11 (Theodotion); Matt 3:13–17; John 1:29–34; Ezek 9:2 (the scribe's ink-case); Matt 28:18; Dan 12:11; Matt 24:14; Rev 11:3 (the two forerunners); Matt 24:15; Mark 9:48. The interpretation of the dispersion of the Jews after the fall of Jerusalem is the author's; translated as written, with this neutral note. Bonwetsch's bracketed words are omitted as his deletions. ### Citation (SBL) Hippolytus, Comm. Dan. 4.57 (Bonwetsch GCS 1:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-57). ## Commentary on Daniel 4.59 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-59 - Source: Bonwetsch GCS 1:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Daniel 12:8–13: the things after the resurrection are sealed until the end; the chosen, the whitened and the tried by fire are those found worthy, cleansed by baptism and the Spirit, and proved through trials. ### Greek text Τούτων οὕτως «εἰρημένων, βουλόμενος ὁ προφήτης ἀκριβέστερον περιεργάϊξ ζεσθαι ὁποῖα nV τὰ μετὰ τὴν» ἀνάστασιν, ἀπεκρίθη πρὸς [MED «κύριε, τί τὰ ἔσχατα τούτων; καὶ εἶπεν" δεῦρο, Δανιὴλ, ὁτι πεῖν καὶ ἐσφραγισμένοι οἱ λόγοι οὗτοι ἕως καιροῦ πέρας, ἕως ἂν ἐκλεγῶσιν καὶ ἐκλευκα»θῶσιν καὶ ἐκπυρωθῦσιν πολλοὶ καὶ ἀνομήσουσιν ἄνομοι καὶ οἱ νοΐμονες συνήσουσιν“. (καὶ σὺ δεῦρο καὶ ἀναπαίύίου" ἔτι γὰρ ἡμέραι εἰς ἀναπλήρωσιν συντελείας καὶ ἀναστήσῃ εἰς τὸν κλῆρόν σου εἰς συντέλειαν ἡμερῶν“. 32ἐπειδὴ γὰρ "ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἁγίοις" ἐκδιηγήσασθαι ἄνθρωπος νῦν οὐ δύγαται --- οὔτε γὰρ ,ὀφθαλμὸς" αὐτοῦ „Elder“ οὔτε «οὖς ἤκουσεν" οὔτε „Exil καρδίαν ἀνθρώπου“ ἀνέβη“, „Elc ἃ καὶ ἐπιθυμοῦσιν τότε ἄγγελοι παρακύψαι" -- οὕτως ἔφη πρὸς αὐτὸν ,ἐμπεφραγμένοι εἰσὶν οἱ λόγοι οὗτοι ἕως καιροῦ πέρας, ἕως ἂν ἐκλεγῶσιν καὶ ἐκλευκανθῶσιν καὶ ἐκπυρωθῶσι»ν πολλοί". τίνες δὲ οἱ ἐκλεγόμενοι ἀλλ᾽ ἢ οἱ ἄξιοι τῆς βασιλείας εὑρισκόμενοι; ' καὶ τίνες οἱ λευκαι νόμενοι ἀλλ᾽ ἢ οἱ τῷ τῆς "ἀληθείας" λόγῳ πιστεύοντες, ἵνα λευκανθῶσιν δι᾽ αὐτοῦ καὶ ἀποβάλλοντες τὸν τῶν ἁμαρτιῶν ῥύπον ἐνδύσονται τὸ ἀπ᾽ οὐρανῶν καθαρὸν καὶ διαυγὲς ἅγιον πνεῦμα, ἵνα παρόντος τοῦ νυμφίου εὐθέως συνεισέλθωσιν αὐτῷ. ὕκαὶ τίνες οἱ ἐκπυρούμενοι ἢ οἱ διερχόμενοι "διὰ πυρὸς καὶ ὕδατος" διὰ τοῦ πνευματικοῦ ,λουτροῦ τῆς παλιγγεγεσίας" καὶ „TO θέλημα" τοῦ θεοῦ διὰ πυρώσεως πολλῶν πειρασμῶν καὶ θλίψεων ποιοῦντες; δι καὶ ἀνομήσουσιν ἄνομοι καὶ οἱ νοήμονες συνήσουσιν“ οἱ διὰ τοῦ αὐτεξουσίου ἀνομοῦντες καὶ δι᾿ αὐτοῦ πάλιν τινὲς συνιέντες καὶ εὐαρεστοῦντες. ### English translation (Claude) These things having been said thus, the prophet, wishing to inquire more exactly what the things after the resurrection would be like, answered and said: 'Lord, what are the last of these things? And he said: Come, Daniel, for these words are shut up and sealed until the end of the time, until many are chosen and made white and tried by fire, and the lawless act lawlessly, and those who understand shall understand. And you, come and rest; for there are yet days to the fulfilment of the consummation, and you shall rise to your lot at the end of the days.' For since a man cannot now describe 'what God has prepared' for the saints (for neither has 'eye seen' nor 'ear heard', nor has it 'entered into the heart of man', 'into which things angels too long to look'), he said to him thus: 'These words are shut up until the end of the time, until many are chosen and made white and tried by fire.' Who are those who are chosen but those found worthy of the kingdom? And who are those made white but those who believe in the word of 'truth', so that they may be made white through it and, casting off the filth of sins, put on the pure and clear Holy Spirit from heaven, so that when the Bridegroom comes they may at once go in with him? And who are those tried by fire but those who pass 'through fire and water', through the spiritual 'washing of regeneration', and do 'the will' of God through the fiery trial of many temptations and afflictions? 'And the lawless shall act lawlessly, and those who understand shall understand': those who act lawlessly through their free will, and some again who through it understand and are well-pleasing. ### Scripture references - Dan 12:8: quotation, high confidence - Dan 12:9: quotation, high confidence - Dan 12:10: quotation, high confidence - Dan 12:13: quotation, high confidence - 1 Cor 2:9: quotation, high confidence - 1 Pet 1:12: quotation, high confidence - Matt 25:10: allusion, high confidence - Ps 66:12 (65:12 LXX): quotation, high confidence - Titus 3:5: quotation, high confidence - Matt 7:21: allusion, medium confidence ### Translation notes - Quotations: Dan 12:8–10, 13 (Theodotion, with 'come and rest'); 1 Cor 2:9; 1 Pet 1:12; Matt 25:10; Ps 66:12 (LXX 65:12); Titus 3:5; Matt 7:21. Hippolytus reads the 'fire and water' of Ps 66:12 as baptism and trials; translated as written. A manuscript folio number, a page number and running heads are removed by logged corrections. ### Citation (SBL) Hippolytus, Comm. Dan. 4.59 (Bonwetsch GCS 1:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-59). ## Commentary on Daniel 4.60 - URL: https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-60 - Source: Bonwetsch GCS 1:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The conclusion: what was sealed is now proclaimed, the book of life spread on the cross, so that believers may be found worthy and watchful for Christ's appearing; doxology. ### Greek text Τοῦ οὖν κυρίου διηγουμένου τοῖς μαθηταῖς περὶ τῆς μελλούσης τῶν ἁγίων βασιλείας οὗς εἴη ἔνδοξος καὶ ᾿θαυμαστή, καταπλαγεὶς ὁ Ἰούδας ἐπὶ τοῖς λεγομένοις ἔφη" καὶ τίς ἄρα ὄψεται ταῦτα; ὃ δὲ κύριος ἔφη" «ταῦτα ὄψονται οἱ ἄξιοι γενόμενοι". Ude νῦν, ὦ ἂνθροωπε, τὰ πάλαι ἐσφραγισμένα καὶ γνωσθῆναι μὲ δυνάμενα νῦν παρρησίᾳ .ἐπὶ τῶν δωμάτων" κηρύσσεται καὶ ἡ τῆς ζωῆς βίβλος ἐκταθεῖσα ἤδη φανερῶς ἐπὶ ξύλου ἥπλωται ἔχουσα . τίτλο»" υδωμαϊστὶ καὶ ἑλληνιστὶ καὶ ἑβραϊστὶ" γεγραμμένον, ὑπως καὶ Ῥωμαῖοι καὶ Ἑλληνες καὶ Ἑβραῖοι διδαχθῦσιν, ἵνα ρθῦ δοκῶντες οἱ ἄνθρωποι τὰ μέλλοντα ἀγαθὰ πιστεύσωσιν τοῖς ἐκεῖ ἐγγεγραμμένοις ἐν ταύτῃ «τῇ βίβλῳ τῆς ζωῆς" τοῖς καὶ κηρυχθεῖσιν ἐν ὅλῳ τῷ κόσμῳ, καὶ μαθόντες τὰ [τῷ κόσμῳ! ἐπερχόμενα κακά, φοβηθέντες τὴν κρίσιν [καὶ] ἐκφύγωσιν καὶ τὴν αἰώνιον κόλασιν, ὅπως ἄξιοι πάντες τοῦ βασιλέως εὑρεθέντες ἐκλάβωμεν αὐτὸν καθαρὸν καθαροῖς σώμασιν καὶ ψυχαῖς, λαμπρὰς καὶ εὐώδεις στολὰς περὶ τὸ σῶμα ἠμφιεσμένοι, τὰς ἑαυτῶν λαμπάδας ἐλαίῳ διαυγεῖ καταρτίσαντες, ἵνα μὴ τῇ ,κκραιπάλῃ καὶ τῇ μέθη“ καὶ τῇ παντοίᾳ φαντασίᾳ καὶ ἡδονῇ τοῦ βίου τούτου ἀπατηθέντες καὶ μείζονα τὰ πρόσχαιρα καὶ ἐπίγεια καὶ εὔφθαρτα νομίσαντες τῶν ἀϊδίων καὶ ἀφθάρτων καὶ ἀκηράτωον ἀγαθῶν, ἀπονυστάξαντες ἐκπέσωμεν τῆς Aidiov ζωῆς. θδύναται δὲ ὁ θεὸς πάντας ἡμᾶς [πρὸς τὰ μέλλοντα; ἐγρηγόρους ποιῆσαι. καταρτίσαι. σῶσαι, ἐλεῆσαι, φυλάξαι. τηρῆσαι ἐπὸ παντὸς πειρασμοῦ καὶ θλίψεως, ὅπως ἐκφυγόντες τὴν ἐπερχομένην διὰ πυρὸς κρίσιν φθάσωμεν [ἀπαντῆσαι μετὰ χαρᾶς] εἰς τὴν ἐπιφάνειαν τοῦ ἠγαπημένου παιδὸς αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, δοξάζοντες αὐτόν, ὅτι αὐτῷ ἡ δόξα νῦν καὶ ἀεὶ καὶ εἰς τοὺὶς αἰῶνας τῶν αἰώνων. ἀμήν. ### English translation (Claude) When the Lord was relating to the disciples how glorious and wonderful the coming kingdom of the saints would be, Judas, astounded at what was said, said: 'And who, then, will see these things?' And the Lord said: 'Those who have become worthy will see these things.' See now, man: the things sealed of old, which could not be known, are now proclaimed boldly 'on the housetops'; and the book of life, stretched out, is already openly spread upon the wood, having the title written 'in Latin and Greek and Hebrew', so that Romans, Greeks and Hebrews may be taught; so that men, expecting the good things to come, may believe what is written there in this 'book of life', which has also been proclaimed in the whole world; and, learning the evils that are coming, may fear the judgment and escape the eternal punishment too; so that, all being found worthy of the King, we may receive him, pure as he is, with pure bodies and souls, clothed about our bodies with bright and fragrant robes, having trimmed our lamps with clear oil; lest, deceived by 'carousing and drunkenness' and every fancy and pleasure of this life, and thinking the temporary, earthly and perishable things greater than the eternal, imperishable and undefiled good things, we doze off and fall away from eternal life. And God is able to make us all watchful, to equip, save, have mercy on, guard and keep us from every temptation and affliction, so that, escaping the judgment that is coming by fire, we may arrive at the appearing of his beloved Child, Jesus Christ our Lord, glorifying him; for to him be the glory, now and always and for ever and ever. Amen. ### Scripture references - Matt 10:27: quotation, high confidence - John 19:20: quotation, high confidence - Phil 4:3: allusion, medium confidence - Matt 25:4: allusion, high confidence - Luke 21:34: quotation, high confidence - Jude 1:24: echo, medium confidence ### Extrabiblical texts - Papias (Papias (fragments)): allusion, low confidence ### Translation notes - Hippolytus's saying of Judas and the Lord's answer is not in the canonical Gospels (a similar exchange is in Irenaeus, Haer. 5.33.4, from Papias). Quotations and allusions: Matt 10:27; John 19:19–20; Phil 4:3 / Rev 20:12 ('book of life'); Matt 25:1–13; Luke 21:34; Jude 24. The end of the staged text carries the opening of the next work in Bonwetsch's volume (Hippolytus on the Song of Songs: 'And where is all this rich knowledge?…'); it is removed by a logged correction. Bonwetsch's bracketed words are omitted as his deletions. ### Citation (SBL) Hippolytus, Comm. Dan. 4.60 (Bonwetsch GCS 1:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-in-danielem/4-45-2/#p-4-60).