Hippolytus of Rome: Commentary on Daniel and 'chronicon' 9781463206581, 1463206585

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Hippolytus of Rome

Gorgias Studies in Early Christianity and Patristics 67

In this series Gorgias publishes monographs on Christianity and the Church Fathers in the early centuries of the Christian era. Gorgias particularly welcomes proposals from younger scholars whose dissertations have made an important contribution to the field of patristics.

Hippolytus of Rome

Commentary on Daniel and ‘Chronicon’

By

T. C. Schmidt With Contributions by

Nick Nicholas

gp 2017

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2017 by Gorgias Press LLC

All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. ‫ܙ‬

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2017

ISBN 978-1-4632-0658-1

ISSN 1935-6870

Library of Congress Cataloging-in-Publication Data A Cataloging-in-Publication Record is available from the Library of Congress. Printed in the United States of America

TABLE OF CONTENTS Table of Contents ..................................................................................... v Acknowledgments .................................................................................. vii Introduction to the Commentary on Daniel and the ‘Chronicon’ of Hippolytus ........................................................................................ 1 Authorship of the Hippolytan Corpus ......................................... 2 The Life of Hippolytus ............................................................. 8 Themes in Hippolytus’s Commentary on Daniel ..................... 14 Persecution ............................................................................... 15 Eschatology .............................................................................. 16 Typology ................................................................................... 18 The Life of the Church and Logos Theology ..................... 20 Reception .................................................................................. 22 The ‘Chronicon’ .......................................................................... 23 The Composition of the ‘Chronicon’ ...................................... 26 Chronological Contradictions in the Hippolytan Corpus .............................................................................. 29 The Complementary Nature of the ‘Chronicon’ and the Commentary on Daniel ................................................ 31 Reception of the ‘Chronicon’.................................................... 32 Text of the Commentary on Daniel .......................................................... 35 Key ............................................................................................. 36 Text of the ‘Chronicon’ ..........................................................................191 Key ...........................................................................................194 For lines 240–613 (Periplus) ................................................195 Bibliography ..........................................................................................289 Index to the Commentary on Daniel ................................................297

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ACKNOWLEDGMENTS This project was started in 2009 and could not have been completed without the help of many, the names of only some of whom I am now able to recall. I would in particular like to thank those who have read this manuscript for errors, among whom are especially Arlo Storey and my father Paul Schmidt. I am also quite grateful for my brother Michael and my wife Wendy both of whom typed up my notes during those early days when this project was still on paper. I have also greatly benefited from Jeremy Hultin who quite recently gave me access to his own rough draft translation of Hippolytus’s Commentary on Daniel with which to compare my own. I owe much to Nick Nicholas whose tireless editorial work and erudite advice on matters concerning the translation of the Chronicon has more than earned him the place of its co-translator. He also was immensely helpful in many other ways as well. It is hard to imagine that this project is older than my two children, Annabelle and Peter, who have been hearing about it as long as they have been alive; I have always been encouraged by their glowing eyes and warm smiles. Lastly and once again, I thank my wife Wendy, who has always stood with me. I dedicate this translation to my maternal grandparents, whose love for God, history and His church I have inherited. I love you both.

T.C. SCHMIDT New Haven, July 2017

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INTRODUCTION TO THE C OMMENTARY ON DANIEL AND THE ‘C HRONICON ’ OF HIPPOLYTUS When we come to the writings attributed to Hippolytus of Rome— the ‘Hippolytan Corpus’—we find ourselves amongst works more diverse and varied than any other collection of early Christian literature. Here there are books of astronomy, philosophy, chronology, geography, liturgy, commentary, heresiology, homilies and even some letters. 1 If we linger among these, as in a long forgotten library, we see many are merely now fragments and quotations, scattered about like parchment on old shelves—yet a few volumes still survive. Two of these, the Chronicon and the more famous Commentary on Daniel, may be the earliest Christian works of history and 1

Various lists of the writings of Hippolytus are given by Nicephorus Callistus Xanthopulus Ecclesiastical History 4.31 found in PG 145.1051– 1052; Ebed-Jesu Catalog of Books 7 found in Assemani, Bibliotheca orientalis, 15, English translation found in Badger, The Nestorians and Their Rituals, 2:361–379, especially 364; Photius Bibliotheca 48, 121, 202; George Syncellus Chronographica §438 found in Mosshammer, Georgius Syncelli Ecloga Chronographica; Jerome Illustrious Men 61; Eusebius Ecclesiastical History 6.22.1–2; and the list inscribed on the Hippolytan statue which may be found in Ferrua and Rossi, ICUR, 7:19933. Discussion of many of these can be found in Brent, Hippolytus and the Roman Church in the Third Century, 197–367. A very helpful chart comparing the lists of the statue, Eusebius and Jerome is in Smith, “Hippolytus’ Commentary ‘On the Song of Songs’ in Social and Critical Context,” 498. This chart is not reproduced in the published version of the author’s dissertation. See also Cerrato, Hippolytus between East and West, 91–92, 259.

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commentary that we have extant. Both are translated into English in this volume. Alongside these texts we may also touch numerous archaeological remains including several inscriptions, a famous statue, and potentially even a tomb and the location of an estate, 2 all of which attest to a thriving ancient Christian community—the first in fact to have such abundant material evidence. But time has made all these witnesses forgetful and even basic questions surrounding the personal biography and career of the author (or authors) of the Hippolytan Corpus continue to vex scholars. Space does not allow a full discussion of the ‘Hippolytan Question’, but below is a brief summary of the main positions. 3 I invite the reader to reference the bibliography for more complete discussions on the question.

AUTHORSHIP OF THE HIPPOLYTAN CORPUS

In the 16th century a headless statue of a seated figure was discovered in Rome, likely near the catacombs of Hippolytus. 4 The statue had two calendars carved on the sides of its throne securely dating it to 222 CE. 5 Alongside one of these calendars was another inscription containing a register of titles of various Christian compo-

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Ferrua and Rossi, ICUR, 7:19932–37, 20059, 20166. For further discussion of these and other monuments see also Bertonière, The Cult Center of the Martyr Hippolytus on the Via Tiburtina; Brent, Hippolytus and the Roman Church in the Third Century, 1–114. 3 For a summary of both the primary source evidence and the various scholarly positions on the Hippolytan Question see Cerrato, Hippolytus between East and West, 3–123; Shelton, Martyrdom and Exegesis in Hippolytus, 7–21; Bracht, Hippolyts Schrift in Danielem, 18–34. 4 The best English discussion about this statue may be found in Brent, Hippolytus and the Roman Church in the Third Century, 5–50. Brent argues that the statue was found near the catacombs of Hippolytus and not elsewhere in Rome thus disagreeing with Guarducci, “La ‘statua di sant’Ippolito’ e la sua provenienza.” See also Bertonière, The Cult Center of the Martyr Hippolytus on the Via Tiburtina, 3–4. 5 For discussion on the dating of the inscriptions see page 23–24.

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sitions. 6 A sculptor at the time, Pirro Ligorio, repaired the statue and, believing that it portrayed Hippolytus, fashioned it into a man. It now sits at the entryway of the Vatican library. This statue was to play an important role in the next major Hippolytan discovery several hundred years later in 1841, for it was then that the largest work in the Hippolytan Corpus, the Refutation of All Heresies, was discovered. 7 This excited great interest partly due to the fact that its anonymous author strongly criticized several Roman bishops for immorality and heresy, a particularly flammable topic given the forthcoming declaration of papal infallibility. The last bishop which the author criticized was Callistus whose death, likely around 222 CE, seems to have occured only recently from the perspective of the anonymous author. 8 This evidence thus placed the author in Rome in the early part of the third century. Evidence from the Refutation of All Heresies, the statue, and other references to Hippolytus (especially those which call him a Roman schismatic) convinced the majority of scholars that he was responsible for writing the Refutation of All Heresies and for the titles listed on the statue. 9 But, starting with Pierre Nautin in 1947, some began asserting that all of the Hippolytan works cannot be from the same hand and should therefore be attributed to two different authors who lived in different parts of the empire. Hippolytus was placed in the East and assigned the Commentary on Daniel and other biblical commentaries as well as two additional works: Against Noetus and On the Antichrist. The other author was placed in Rome and assigned the re6

For pictures of the statue and related materials see Brent, Hippolytus and the Roman Church in the Third Century, Plates 1-11. For transcriptions of the inscriptions on the statue see Ferrua and Rossi, ICUR, 7:19933–35. For further discussions of the statue see Guarducci, Epigrafia greca, 4:535– 45. 7 Marcovich, Hippolytus Refutatio Omnium Haeresium, 5. 8 For more information about the dating of this work see footnote 105. 9 For a summary of the literature involving this stage of the Hippolytan Question see Nautin, Hippolyte et Josipe, 13–35; Litwa, Refutation of All Heresies, xxxii–xxxiv.

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maining writings—the Refutation of All Heresies, On the Universe, the Canon and the Chronicon. 10 Nautin, followed by two different Italian congresses 11 and most recently by Cerrato and Simonetti 12 (also a member of the earlier congresses), argue for such a division—with minor differences amongst each scholar—due to apparent contradictions over the style, method, theology and dating systems utilized within each group of works. 13 They also point out conflicting testimonies about Hippolytus from various ancient and medieval writers. 14 An inscription of Pope Damasus (366–384 CE) for example situates Hippolytus as party to the Novatian schism, 15 which would put his career about 255 CE, and would therefore be 20 years after the Chronography of 354 places his death. 16 Such scholars also point out 10

The list of contributions by Nautin regarding this topic is long, the most important of which are Nautin, Hippolyte et Josipe; Nautin, “La controverse sur l’auteur de l’Elenchos.” For a more complete bibliography see Brent, Hippolytus and the Roman Church in the Third Century, 560. For an excellent summary of Nautin’s work, focusing especially on the composition of Against Noetus, see Butterworth, Contra Noetum, 21–31. 11 Particularly important contributions from these congresses are Frickel, “Contraddizioni nelle opere e nella persona di Ippolito di Roma”; Frickel, “Ippolito di Roma, scrittore e martire”; Guarducci, “La statua di ‘sant’Ippolito’”; Guarducci, “La ‘statua di sant’Ippolito’ e la sua provenienza”; Loi, “La problematica storico-letteraria su Ippolito di Roma”; Loi, “L’identità Letteraria di Ippolito di Roma”; Simonetti, “A modo di conclusione: Una ipotesti lavoro”; Simonetti, “Aggiornamento su Ippolito.” 12 Cerrato, Hippolytus between East and West; Simonetti, “Per un profilo dell’autore dell’Elenchos”; Simonetti, “In margine a un recente libro su Ippolito.” 13 For contradictions in the dating systems see Nautin, “La controverse sur l’auteur de l’Elenchos,” 7–26. For contradictions over style, method and theology see Nautin, Hippolyte et Josipe, 48–54; Nautin, “La controverse sur l’auteur de l’Elenchos,” 27–30. 14 Nautin, “La controverse sur l’auteur de l’Elenchos,” 30–33; Simonetti, “Aggiornamento su Ippolito,” 78–82. 15 Ferrua and Rossi, ICUR, 7:19932. 16 Part 13 of the Chronography of 354 found in Mommsen, Chronica minora, 1:74–75. See also Cerrato, Hippolytus between East and West, 40–42.

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that the ancient and medieval lists of Hippolytus’s works differ in their number and titles 17 and emphasize the general confusion expressed by ancient authors concerning Hippolytus. They then argue that such confusion was because a single author of the Hippolytan Corpus never existed. 18 Around the same time Marguerite Guarducci successfully demonstrated that the famous statue did not actually depict Hippolytus at all, but was in fact originally of a woman, likely Themista of Lampsacus, a conclusion which has been broadly accepted. 19 This further separated Hippolytus from the statue and consequently also from the works listed on the statue. 20 Despite these objections some scholars, such as Marcel Richard, Miroslav Marcovich, and Josef Frickel continued to maintain the general unity of the corpus, while others like Brian Shelton do so to this day. 21 They reason that confusions over Hippolytus’s location and the date of his death are to be expected because he was a schismatic whose memory was embarrassing and therefore not accurately handed down. 22 The stylistic differences between 17

See Cerrato, Hippolytus between East and West, 254–55. Ibid., 121–23. Compare, for example Eusebius’s and Jerome’s comments on Hippolytus’s ecclesiastical title discussed on p. 11. 19 Guarducci, “La statua di sant ’Ippolito in Vaticano”; Guarducci, “La statua di ‘sant’Ippolito’”; Guarducci, “La ‘statua di sant’Ippolito’ e la sua provenienza”; Guarducci, Epigrafia greca, 4:535–45. 20 Simonetti, “Aggiornamento su Ippolito,” 116–21. 21 The following scholars maintain the general unity of the corpus: Richard, “Hippolyte e Josipe”; Richard, “Comput et chronographie chez saint Hippolyte,” 1950; Richard, “Comput et chronographie chez saint Hippolyte,” 1951; Capelle, “Hippolyte de Rome”; Helm and Bauer, Die Chronik, 4:vi; Quasten, Patrology, 2:163-198; Marcovich, Hippolytus Refutatio Omnium Haeresium, 8–17; Norelli, Ippolito: L’ Anticristo. De Anticristo; Frickel, Das Dunkel um Hippolyt von Rom; Frickel, “Contraddizioni nelle opere e nella persona di Ippolito di Roma”; Frickel, “Ippolito di Roma, scrittore e martire”; Shelton, Martyrdom and Exegesis in Hippolytus, 21–33. 22 Frickel, Das Dunkel um Hippolyt von Rom, 30–33. For further references see Brent, Hippolytus and the Roman Church in the Third Century, 390 ft. 58. One might also plausibly claim that Hippolytus’s memory was quickly 18

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portions of the corpus may be attributable to a different audience, genre or authorial intent. The theological contradictions are explainable due to similar reasons or are the result of later interpolations or false attributions. 23 Contradictory chronological calculations do exist, but should be of no concern because the Canon lists many of these chronological contradictions side-by-side without explanation 24—evidently Hippolytus had little qualms against embracing two mutually opposing dating systems. In 1995 Allen Brent forged a third path which accepts most of the tensions pointed out by Nautin and similarly theorizes that that there were indeed multiple authors responsible for the Hippolytan Corpus. Brent argues however that the works within the corpus also share many similarities and mutual references with one another, even among works segmented into different classes by Nautin. He explains this arrangement of contradictions and connections by hypothesizing that the authors of the corpus were not located in different parts of the Roman Empire, but rather belonged to the same community within the city of Rome and must have been junior and senior colleagues of one another. Brent even postulates that Hippolytus (the junior colleague) was responsible for the exegetical works, but also served as the editor for his elder colleague (who himself was responsible for the polemical and chronological works). Thus, according to Brent, Hippolytus did have some editorial responsibility even over works he did not write. 25 These two were leaders of a church community that was somewhat independerased and by the time of Eusebius and Jerome his location and ecclesiastical position was no longer generally known. 23 For discussions seeking to harmonize stylistic and theological differences see Frickel, Das Dunkel um Hippolyt von Rom, 123–210. Richard takes a different view and assumes that the work Against Noetus was not composed by Hippolytus in the form in which it now exists, which would solve many of the theological contradictions present in the corpus, see Richard, “Comput et chronographie chez saint Hippolyte,” 1951, 50. 24 Richard, “Comput et chronographie chez saint Hippolyte,” 1950, 247–257, especially 248; Salmon, “The Commentary of Hippolytus on Daniel,” 170–74. 25 Brent, Hippolytus and the Roman Church in the Third Century, 287–89.

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ent from what would later be known as the traditional Roman Christian community and, after their death, both communities united under a single bishop. This theory has been accepted by several scholars. 26 Recently a fourth position led by Osvalda Andrei has been emerging which divides the corpus differently than Nautin. She suggests that the commentaries and the chronological works (the Canon and the Chronicon) should be grouped together because they all contain a similar view of cosmic history 27 and follow the same Logos theology. 28 She then places the author (Hippolytus) of these in the Eastern Empire, but admits that he likely recycled material from the author of the Refutation of All Heresies. 29 This has also attracted some support, but detractors remain. 30 Here is not the place to venture at unraveling such a thorny knot, and our present purposes do not demand it in any case. Nautin’s proposal is the only one of the four which claims that the two works represented in this volume have nothing to do with one another, while the other three theories attribute both works to the same author or the same community. Thus if the truth lies within one of these three theories, then the Commentary on Daniel and the Chronicon would flow from the same pen or pens and ought to be analyzed together, just as this volume will allow future scholars to 26

Stewart, Hippolytus: On the Apostolic Tradition, 16–17, 31–38. Smith does not seem to take sides on the issue, but calls Brent’s theory ‘plausible’ and critiques the position of Nautin, see Smith, The Mystery of Anointing, 76, 87–96. 27 Andrei, “Dalle Chronographiai di Giulio Africano alla Synagoge di ‘Ippolito.’” 28 Andrei, “Spazio geografico, etnografia ed evangelizzazione nella Synagoge di Ippolito.” 29 Ibid., 250–52. As far as I can tell, she gives no explanation for how the chronological works of this Eastern author appear on a statue in Rome. 30 The following authors have subscribed to Andrei’s theory: Mosshammer, The Easter Computus and the Origins of the Christian Era, 121; Bracht, Hippolyts Schrift in Danielem, 28–29. For a criticism of Andrei see Simonetti, “Per un profilo dell’autore dell’Elenchos,” 257–58 n. 4.

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do. If such an analysis ultimately vindicates Nautin’s proposal, then comparing the two works should be all the more valuable. The Life of Hippolytus Most of what may be said about the life of Hippolytus is contingent on one’s position concerning the unity of the Hippolytan Corpus. In the remainder of this introduction I will therefore rather tentatively assume Brent’s proposal that the Hippolytan Corpus stems from the same Roman community. In this regard I identify the author of the Commentary on Daniel as Hippolytus of Rome and presume that he had at least some hand in editing the Chronicon and Canon of his anonymous senior colleague. Hippolytus lived in the early part of the third century according to Eusebius and, though Eusebius is unaware of his locale, he seems to have lived in Rome. For example, the Chronography of 354 appears to place Hippolytus as a leader in the Roman church before 235 CE 31 and various inscriptions and the famous statue also seem to locate him in Rome. 32 Other evidence, though weaker, can be derived from Apollinarius of Laodicea (390 CE), who in a catena, calls him the Bishop of Rome, 33 and Photius who names him a pupil of Irenaeus. 34 Explicit references to ongoing persecution in his Commentary on Daniel likely place the writing of it around the years 202–204 CE, during the persecution of Septimus Severus (reigned 193–211 CE). 35 The date of 202 CE also coincides exactly with when a Christian writer named Judas believed that the Antichrist would appear based on his calculations involving the book of Daniel. 36 Hippolytus routinely warns against this kind of expectation and may well have responded to this Judas by writing his own Commen31

Part 12 Depositio Martirum and part 13 Episcopi Romani, both references may be found in Mommsen, Chronica minora, 1:72, 74–75. 32 See footnote 2 and discussion on p. 23–24. 33 Mai, Scriptorum veterum nova collectio e vaticanis codicibus, 1:2.173. 34 Photius Bibliotheca, 121. 35 Historia Augusta: The Life of Septimus Severus 17.1; Eusebius Ecclesiastical History 6.1.1. 36 Eusebius Ecclesiastical History 6.7.1.

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tary on Daniel. 37 Bracht further argues that 204 CE matches information given in the Commentary on Daniel because it was then that Emperor Septimus Severus demanded to be worshiped and that this is likely what led Hippolytus to state that Nebuchadnezzar demanded people to worship his own image, even though the text of Daniel does not corroborate such an assertion. 38 The beginning of Hippolytus’s literary activity can be pushed back further still because the Commentary on Daniel refers on three occasions to a previous work concerning the Antichrist which seems to be the extant On the Antichrist, 39 implying that Hippolytus began his career sometime around 200 CE, and possibly earlier, though one must remember that these dates are speculative. Brent for example reasonably places the writing of the Commentary on Daniel sometime after 223 CE. 40 Though Hippolytus seems to have lived in Rome, there is good reason for believing that he also had close cultural and educational ties with the Eastern Empire. He is in fact the last Roman Christian author to write in Greek, the language of the Eastern Empire, and many of his theological predilections align well with Eastern tendencies. 41 If Hippolytus did originate in the East, he would therefore join the esteemed tradition of Eastern Christian authors settling for a time in the Western Empire, as Paul, Justin, Tatian, Hegesippus and Irenaeus did before him. From his remaining works we can easily envision Hippolytus as a man of education, wealth, and great zeal. His descriptions of baptism in his Commentary on Daniel (1.17.1–6) and elsewhere show that he imagined an enclosed garden for the setting of the ritual, indicating that he was familiar with the peristyle house of a wealthy 37

See page 16 for a brief discussion on Judas. Bracht, Hippolyts Schrift in Danielem, 57–66. Bracht also argues that the Decian persecution required the worship of idols, not of the Emperor or his image as Septimus Severus had mandated. 39 Commentary on Daniel 4.7.1, 13.1, 24.7. 40 Brent, Hippolytus and the Roman Church in the Third Century, 278–79. 41 Cerrato p. 161–258 who argues, I think unpersuasively, that the author of the Commentary on Daniel flourished and remained in the East. For a rebuttal of Cerrato see Smith, The Mystery of Anointing, 90–96. 38

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freedman or even a nobleman. 42 Inscriptions referring to his house or tomb also imply that his estate must have been of some substance, if not great importance. 43 Additionally, an offhand remark in his Commentary on the Song of Songs shows that he believed that 30 denarii was a sum accessible to the poor, though this amount was somewhat of a stretch for the time, thus hinting at his wealthy status. 44 In his Commentary on Daniel he strongly warns his audience not to flatter rulers with gifts and cautions them about the dangers of being appointed to political authority, leading one to believe that his listeners may actually have had such opportunities (3.6.2–7.1). 45 Hippolytus at least does seem to have had connections with the imperial court during Alexander Severus’s tolerant reign (222–235 CE): Theodoret quotes a letter of Hippolytus which he wrote to ‘a certain empress’, 46 likely the same person as the ‘Severina’ who received an exhortation by Hippolytus and who seems to have been a female member of the Severan dynasty, probably Empress Mammaea. 47 One is tempted to read the story of a Babylonian Queen 42

Ibid., 219–21. Ferrua and Rossi, ICUR, 7:19936. 44 Commentary on the Song Of Songs 2.31 and discussed in Smith, The Mystery of Anointing, 82–83. Smith believes that this reference places the composition of the Commentary on the Song of Songs sometime in 211–217 CE or a bit later when inflation was very high. 45 For intimate descriptions of courtly intrigue that perhaps betray personal experience see also 3.15.3–16.5, 3.19.3–20.1. Other evidence that Roman Christians might have been well-connected with elite circles comes from the author of the Refutation of All Heresies, perhaps Hippolytus’s senior colleague, who reveals that Bishop Victor was connected with Marcia the concubine of Emperor Commodus (9.12.10–11) and that Bishop Callistus allowed highborn women to marry lower-class men or slaves and also to abort their pregnancies if they feared bearing a child from a slave (9.12.24–25) 46 Eranistes Dialogue 2.10, 3.5 translation found in Ettlinger, Theodoret of Cyrus: Eranistes. 47 The title of this work is written on the statue, see Ferrua and Rossi, ICUR, 7:19933 lines 16-17. Another witness to this work is a fragment 43

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favoring Daniel (3.16.1), as an oblique reference to Christians— perhaps Hippolytus himself—in imperial circles, especially because Hippolytus says that this happens ‘now’ (3.16.3), but we must take care not to find a pretty thread and insist on a prettier tapestry. 48 Whatever the case, this agrees with Eusebius, who says that in this time there were many Christians in the household of the Emperor. 49 Hippolytus was also a man of great religious devotion and industry. Jerome tells us that Origen attended one of his homilies, perhaps when Origen visited Rome during the episcopate of Zephyrinus (198–217 CE). Jerome also adds that Origen’s patron was impressed enough with Hippolytus to supply Origen with scribes and copyists so that he might also produce similar commentaries. 50 The Chronography of 354 and an inscription by Bishop Damasus describe Hippolytus as a presbyter in the Roman church, 51 while Eusebius more vaguely calls him a church ‘leader’ and Jerome a ‘bishop.’ 52 The author of the Refutation of All Heresies describes himself and his colleagues as ‘successors’ to the apostles and participators ‘in the same grace of high priesthood and teaching’ and are further

found in Richard, “Quelques nouveaux fragments des pères anténicéens et nicéens,” 79–80. This fragment is addressed explicitly to ‘Em[press] Mammaea.’ 48 This story also brings to mind Origen’s interaction with Empress Mammaea (Eusebius, Ecclesiastical History, 6.21.3–4) and Julius Africanus’s participation in the imperial court around the same time (see footnote 111). Other evidence indicates that Emperor Alexander Severus favored Christians by erecting a statue of Christ within the sanctuary in which he would worship and that he even considered building a temple to Christ, Historia Augusta: The Life of Alexander Severus 29.2, 43.6-7 and also 22.4, 45.7, 49.6, 51.7. 49 Eusebius Ecclesiastical History 6.28.1. 50 Jerome On Illustrious Men 61. 51 Part 13 Episcopi Romani found in Mommsen, Chronica minora, 1:74– 75; Ferrua and Rossi, ICUR, 7:19932. 52 Eusebius Ecclesiastical History 6.20–22; Jerome On Illustrious Men 61

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reckoned as ‘guardians of the church.’ 53 He also reserves the right to excommunicate members of the church. 54 If Hippolytus did not write this work, as most maintain, he may very well have been one of the associates described by the author as being a successor to the apostles. Hippolytus, or at least his community, came into sharp disagreement with the Roman bishops Zephyrinus (198–217 CE) and Callistus (217–222 CE) for their, as he says, lawlessness, greed, and heretical Christology. 55 This information is derived from the author of the Refutation of All Heresies, who accuses Callistus of heresy, claiming he believed that God is ‘one person’ and ‘cannot be two’ 56—what may be termed modalism. The anonymous author’s own Logos theology swings in the opposite extreme and is markedly ditheist. 57 Later the same author inveighs against Callistus again saying he ‘decreed that if a bishop sins in any respect—even a mortal sin—he need not be deposed.’ 58 Such a disagreement, according to Brent’s reconstruction, appears to have led to a kind of schism in the Roman church which up to this point had lacked a monoepiscopate. Hippolytus’s split from this Roman community has thus sometimes earned him the anachronistic title of first antipope. How to evaluate the veracity of the above reconstruction is difficult—the reader must remember that followers of Nautin or Andrei would not make Hippolytus party to any schism or have any relationship to the Roman church—but what is clear is that, much like the author of the Refutation of All Heresies, Hippolytus 53

Refutation of All Heresies Preface.6 translation slightly modified from Litwa, Refutation of All Heresies. 54 Refutation of All Heresies 9.12.21. 55 Details of this dispute are given in book 9 of Refutation of All Heresies, especially 9.7.1–3, 11.1–12.26 56 Refutation of All Heresies 9.12.18 translation slightly modified from Litwa, Refutation of All Heresies. 57 Refutation of All Heresies 10.32.1–33.4. See also Tertullian Against Praxeas 1, who makes the same accusation against the Bishop of Rome, and possibly pseudo-Tertullian Against All Heresies 8. 58 Refutation of All Heresies 9.12.21 translation from Litwa, Refutation of All Heresies.

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held to a Logos theology (though his Commentary on Daniel is vague on the details) and was also a moral and theological rigorist who believed in maintaining the strict ethical and doctrinal purity of the church. 59 His zeal continued in matters of persecution, which he asked Christians to patiently endure even criticizing those who fear it, ‘For if anyone is apart from the Holy Spirit, this one cowers in agony and, since he is afraid, he hides and is wary of the temporary death and cringes before the sword and does not persevere through punishment’ (2.21.2). 60 But Hippolytus’s fervor is perhaps no better expressed than by his plea to Shadrach, Meshach and Abednego, when he asks that he also be counted as a martyr, ‘Tell me, you three boys—remember me, I entreat you, that I also may obtain the same lot of martyrdom with you’ (2.30.1). His bold request was fulfilled; Hippolytus suffered martyrdom in 235 CE. Though we may scruple over the exact time of Hippolytus’s life and the dating of his compositions, it seems reasonable to surmise a long literary career of several decades which concluded in 235 CE. This date is given by the Chronography of 354 which records that he was exiled to Sardinia with Bishop Pontian (230–235 CE) where they both were presumably martyred. 61 His exile likely took place under the persecution that targeted the heads of the churches specifically and that was initiated by Emperor Maximinus Thrax 59

For example see his criticisms of heretics in Commentary on Daniel 2.28.4; 30.5 and see also page 15–16 for a brief discussion on his rigorist attitude towards sin and persecution. 60 Hippolytus also criticizes those who fear persecution because they love their wives and children (2.21.2). 61 Part 12 Depositio Martirum and part 13 Episcopi Romani, both references may be found in Mommsen, Chronica minora, 1:72, 74–75. Jerome also calls Hippolytus a martyr in the preface to his Commentary on the Gospel of Matthew and in Epistle 36.16, though he does not mention his martyrdom in his fuller treatment of Hippolytus found in Illustrious Men 61. Jerome mentions Hippolytus again in Epistles 48.19, 70.4, 71.6, 73.2, 84.7; Commentary on Isaiah 11.1; Commentary on Zechariah preface; Commentary on Daniel 689 (9:24); and his Chronicon ad ann. 2244 Olympiad 251; for Latin quotations see Harnack and Preuschen, Geschichte der Altchristlichen Lit, 1.2:611–612.

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when he came to power (235–238 CE). 62 Hippolytus’s death during this persecution is thus further evidence that he was the leader of a different Christian community than Pontian’s. Prudentius, the fifth century poet, claims that Hippolytus was reconciled with Pontian before their deaths and asked his church to unite with Pontian’s. 63 Some sort of reconciliation likely did take place because Hippolytus continued to be revered by Christian communities in both the Western and Eastern Empire for centuries.

Themes in Hippolytus’s Commentary on Daniel The book of Daniel made an ideal syllabus for Hippolytus to follow as he addressed his community’s pressing concerns of persecution and eschatological foreboding. With these also came many opportunities for our author to fulfill his penchant for typological interpretation and chronological reckoning. But first Hippolytus needed to justify using the book, especially the Greek additions, so that he might demonstrate that the prophecies of Daniel were ‘the same and equal as the rest’ of the biblical prophets (3.12.3). Questions about the legitimacy of the extra chapters of Daniel seem to have been common in the early third century and Hippolytus complains that Jews purposefully expurgated the story of Susannah because they were ashamed at the conduct of their elders (1.15.2), though he never does tell us why they should have omitted the Song of the Three Children or the Story of Bel and the Dragon. Hippolytus is also compelled to justify why the story of Susannah is placed out of chronological order and why the same story portrays Jews as living in luxury when they were supposed to be captives in Babylon. His answer is that Daniel’s chapters do not follow one another chronologically because many other prophetic books do the same (1.5.2) and that Susannah was not living as a captive because she was of royal descent and the Babylonians allowed Jews of such lineage to have certain privileges (1.14.4). Julius Africanus wondered similar things in a letter to Ori62

Eusebius Ecclesiastical History 6.28.1. The English title of this poem is To Bishop Valerian on the Passion of the Most Blessed Martyr Hippolytus and a translation of it may be found in Eagen, Poems of Prudentius, 1:240–259 especially 243. 63

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gen written, in all likelihood, after Hippolytus wrote his Commentary on Daniel. 64 Persecution After these introductory justifications Hippolytus begins his exegesis. Because the book of Daniel touches upon suffering for the sake of God several times, Hippolytus thus also returns to this topic again and again. Often he tells us that persecution is happening ‘now’ (1.15.4, 21.2, 26.2, 3.16.3, 24.9) 65 and describes how Christians would even be dragged from church and then be compelled to sacrifice to Roman gods under penalty of death (1.21.2–3). So severe was this persecution that members of Hippolytus’s flock began to question why God did not rescue many who were threatened with death when in times past he rescued Daniel, his companions and others (2.35.1). In an eloquent reply, Hippolytus answers that both those who are called to be rescued from death and those who are called to death are all called according to the will of God, who has ‘authority over his slaves to do the very thing which he wills’ (2.36.7). God did rescue some, Hippolytus says, but many of those he saved, like Peter and Paul, he called to martyrdom later on. By this God furnishes Christians with examples of ‘many who have testified, yet many also who were rescued’ (2.36.7), thus preventing unbelievers from claiming that God is powerless to save, yet also allowing them to behold the testimony of martyrs (2.35.9). Hippolytus assures his audience that Christians are with the Lord whether they live or die and then rhetorically asks ‘How likely would you testify today, unless those who first testified had been blessed’ (2.36.6)? We may also observe here some indications of Hippolytus’s moral rigorism, for he says that he has seen ‘many who have confessed before the tribunal’ but who were released and, as time went on, fell into some kind of transgression. (2.37.2) ‘But what is better for you O man, having testified to depart from 64

Africanus Letter to Origen 2. See also 3.31.2–3 where ‘today’ Christians are called not to obey a human decree even if it means being thrown to the lions, and also 2.36.6. For further analyses about the themes of martyrdom and suffering in the Commentary on Daniel see Shelton, Martyrdom and Exegesis in Hippolytus. 65

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this world in glory, or having been rescued to remain here and keep sinning’ (2.37.1)? It is better, Hippolytus says, to become a martyr, to be kept pure, depart the world in glory and obtain a heavenly crown (2.37.3). 66 He emphasizes further that confessing Christ, even before a tribunal on pain of death, does not aid a Christian if later they ‘heap up sins for themselves’ (2.37.3). Such moral rigorism was, it seems, a great point of tension in the controversy between Hippolytus’s community and that led by Zephyrinus and Callistus. 67 Eschatology Eusebius records that persecution in the middle part of Emperor Septimus Severus’s reign (193–211 CE) was so intense that it roiled hopes that Christ’s return was imminent. At this time a man named Judas interpreted the seventy week prophecy of Daniel as concluding in the tenth year of Severus (202/3 CE) in which he also thought the Antichrist would appear. 68 This same expectation is warned against in the Commentary on Daniel, and in fact Hippolytus may have even mentioned this Judas in his cautionary tale of two Christian leaders who were convinced that the end was nigh (4.18.1–3, 19.1–7). Daniel’s great visions of the end of the world thus served Hippolytus well; through them he encouraged his flock to be patient in persecution and also educated them about the return of Christ, which he warned would be preceded by even worse persecution. He says: ‘For if even now these things do not come upon us because the times are not yet fulfilled, it is still necessary to pray that we not be found in such times in which these things shall happen, lest one, having become weak from the great persecution which comes to the world, should fall from eternal life’ (4.12.2). Hippolytus says that Christians should not worry that the day of the Lord will surprise them, rather he says it will be accompanied by certain signs ‘by which a man will easily recognize’ the coming judgment (4.17.1). He determines these signs by taking 66

See also 3.24.6 where he criticizes those who pray in secret so that they may not be seen as Christians. 67 Refutation of All Heresies 9.12.20–26. 68 Eusebius Ecclesiastical History 6.7.1.

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cues from parts of the New Testament and of course from the visions described in the book of Daniel—especially that of the four beasts. The fourth beast is for him the current Roman Empire (4.7.4–9.3), which will be divided into ten horns with each horn representing a kingdom. Among these ten the Antichrist will arise as another smaller horn. This begins the final seven year period which Hippolytus observes in the books of Daniel and Revelation. At the beginning of this time Elijah and Enoch will appear and preach for three and a half years (4.35.3) and the Antichrist will show himself to be ‘shameless and warlike’, a tyrant who dares ‘to exalt himself over every god’ (4.49.1) and demands that he himself be worshiped as God. The Edomites and the Moabites will be the first to declare him king (4.53.3) and he will go on to destroy the three Kings of Egypt, Libya and Ethiopia, who represent three of the ten horns (4.12.4, 49.4). He will also conquer the remaining seven horns (4.12.5) and at some point will encircle Jerusalem with armies and capture it (4.17.3–7). The Antichrist will then rebuild both the city of Jerusalem and the temple, restore the land of Israel to the Jews, act as their king, and demand that they worship him as God and Christ (4.21.2, 49.5, 56.6). He will kill the two witnesses who have been preaching, perhaps in Jerusalem, for three and a half years (4.50.2), will set up—or even become—the abomination of desolation (4.35.3, 50.2, 54.1), and will then begin to reign for three and a half more years (4.54.1, 56.8). The great persecution at this point commences (4.14.2, 35.3). Hippolytus clarifies that the abomination that marks the commencement of the great persecution is the one of desolation, and is not to be confused with the previous abomination of destruction, set up by Antiochus Epiphanes (4.53.1). He further specifies that the great persecution will last 1290 days (4.51.1) and then vaguely discusses, based on Daniel 12:11–12, an additional fortyfive or fifty day period in which ‘another Pentecost’ (4.54.2) or another fiftieth day comes when the Antichrist is about to receive the kingdom. He will be prevented from doing so by Jesus who then

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appears in order to usher in the kingdom of the saints and take vengeance on the unjust (4.10.2, 11.3, 14.3). 69 Though Hippolytus is clear on the specifics of the signs of the end, he repeatedly warns his audience that Jesus had hidden exactly when these signs would appear (4.16.2, 22.1). One should therefore not be ‘overly curious,’ he says, by seeking to determine when the end will come (4.21.4). Besides, he adds, judgment will arrive for each person at a different time, because on whatever day one ‘departs from this world, he has been already judged. For the consummation has come upon him’ (4.18.7). He further worries that if one should seek the time of Christ’s return he might ensnare ‘himself with his own lips’ and ‘become liable for his own soul’ (4.15.1). As a precautionary measure against this he gives two examples of those who thought the end was near and fell into great trouble (4.18.1–3; 19.1–7). But then in a maneuver that many readers will find puzzling, Hippolytus relents ‘for the sake of the man who is inquisitive’ (4.23.1) and marks out exactly when Jesus will return. He explains that the fourth beast will reign for precisely 500 years (4.24.7) counting from the ‘genesis of Christ’, likely his conception (4.24.4, 32.1). 70 To justify this date he resorts to typological argument. 71 Typology Hippolytus believed that earthly things reflected heavenly models and that therefore one could apprehend eternal and spiritual truths by examining more earthly matters (1.18.2). Thus the Sabbath in his mind is not just a day of the week, but ‘a type and an image of the coming kingdom of the saints’ (4.23.5) and hence the six days prior to the first Sabbath represent the time on earth before the kingdom of the saints commences. Hippolytus, like many of his 69

See page 19 for a brief discussion on Hippolytus and his beliefs about the millennial reign of Jesus. 70 For an argument detailing why the Greek word γένεσις most probably refers to conception see Schmidt, “Calculating December 25,” 548– 52. 71 For a study on the use of typology in Christian circles see Young, Biblical Exegesis and the Formation of Christian Culture, 152–57.

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contemporaries, further inferred that the six days of creation each represent 1000 years and therefore, just as God labored for six days and rested on the seventh, so humanity must labor for 6000 years until the promised millennial rest comes. He finds proof that Jesus was born 5500 years from creation because John, in Revelation, says that ‘five have fallen, but one is’ (4.23.6), a phrase which he does not interpret as referring to kings or kingdoms, but to millennia of time. This means, he reasons, that in the time of Jesus more than 5000 years had passed and the middle of the sixth millennium was underway (4.23.6). John says further in his Gospel that ‘it was the sixth hour’ (4.24.5) and, to bolster this point, the dimensions of the Ark of the Covenant add up to five and a half cubits (4.24.3). The Ark symbolizes Jesus and the cubits mark out the time of his advent: five and a half millennia from creation. Given this Hippolytus reasons that Jesus would return 500 years from his ‘genesis’ (4.24.4, 32.1), or, to put it another way, 6000 years from creation. Nowhere in his Commentary on Daniel does Hippolytus specify whether he believes in a literal millennial reign of Christ after the 6000 years are completed, but he does believe that when Jesus returns he will usher in an ‘eternal kingdom’ and ‘consume’ all of those who oppose him ‘in an eternal fire’ (4.14.3). This seems to leave little room for a millennial kingdom and a renewed battle with evil. Evidence from his other works also indicates that he did not embrace such a literal view. 72 Hippolytus of course includes other typological interpretations, such as this straightforward reading of Daniel’s miraculous preservation in the lions’s den: ‘You see, today Babylon is the world, the satraps are its authorities, Darius is their king, the den is Hades, the lions are punishing angels.’ (3.31.2) In a broader typological analysis he states that Susannah ‘foreshadows the church, Jehoiakim her husband foreshadows Christ. The garden is the calling of the saints just as fruit bearing trees are planted in the church. Babylon is the world.’ (1.15.5) He dwells on Susannah as a type of the church for several paragraphs, elaborating that the two elders who falsely accuse her represent the Jews and the Gentiles who 72

Hill, Regnum Caelorum, 160–69. See also Commentary on Daniel 4.14.3, 23.4–5.

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‘scheme against the church’ (1.15.6); he also identifies the bath that Susannah was to take as most properly referring to baptism (1.17.1–6). The Life of the Church and Logos Theology In his discussion of Susanna’s typological baptism, Hippolytus tells us that the Passover was an especially appropriate time for baptism (1.17.2) and indicates that the ceremony included oil, ointments, (1.17.4) and perhaps even candles (1.34.1) and the sign of the cross. 73 We also learn that the ritual symbolized not just death and rebirth, but also marriage with Christ, for whom Susannah was an ideal bride (1.17.2). From calculations provided in the Chronicon and the Canon, we may infer also that, in the Hippolytan community, the Passover marked not just the time for baptism, but the start of the liturgical calendar and the anniversary of the creation of the world. This was also the day on which Jesus was thought to have been conceived and then later crucified. 74 Brent persuasively argues that the Hippolytan community followed a mediating Quartodeciman practice in which the Passover was marked on whatever day of the week the 14th of Nisan fell and Easter was celebrated on the Sunday afterwards. 75 Easter was thus also an important date in the Hippolytan community calendar. The community further distinguished between the Sabbath and the ‘Lord’s day’ and practiced regular fasting, but broke it on Sunday (4.20.3). 76 There is good evidence that the community also marked the birth of Jesus, likely placing it on December 25, about nine months after the Passover 73

Commentary on the Song of Songs 19.3 in Smith, The Mystery of Anointing. Smith also argues on pages 92, 174–179 that the baptismal rite may have also included laying on of hands. 74 Schmidt, “Calculating December 25”; Mosshammer, The Easter Computus and the Origins of the Christian Era, 121–25. 75 However, if the the 14th fell on a Saturday, Easter was celebrated eight days later, and if it fell on Sunday, Easter was celebrated seven days later; Brent, Hippolytus and the Roman Church in the Third Century, 63–69. For relevant primary sources see Stewart-Sykes, On Pascha, 82–84; Mosshammer, The Easter Computus and the Origins of the Christian Era, 116–25. 76 Brent, Hippolytus and the Roman Church in the Third Century, 66–69.

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and his conception. The reasons for this are, first, that calculations in the Chronicon and the Canon indicate that the world was created on March 25 and, secondly, that Chronicon §686–688 appears to state that Jesus’s birth (generatio in Latin or tsnund 77 in Armenian) 78 was exactly nine months after the anniversary of the creation of the world. Together these two statements point towards December 25 as the birthday of Jesus. 79 The life of Jesus thus formed the focal points for the community’s liturgical practices: on the Passover, the very day in which Christ, the Word (Logos), began and ended his life, so too did the community of saints undergo spiritual death, birth, and also marital union with Christ by baptism. Such a liturgical life emphasizes Hippolytus’s distinctive Logos theology for it accentuates the synergetic ontology he describes as existing between the Word and humanity. For him the Word is ‘incarnate God and man’ (4.10.2), who once only appeared as a man, but now has actually ‘become a man in the flesh’ (3.14.6). He carries us ‘around his own body with his own love’, a body which is ‘perfect’ and of which Christians are also members (4.37.2). 80 Though the Father originally begot the Word and thereafter the Word begot the Saints, the Word is then symbiotically ‘begotten by [the saints] again’ (1.10.5) whenever they extol ‘the heavenly Father’ (1.10.4). Brent has suggested that this Logos theology was a key flashpoint in the dispute between the Hippolytan community and that led by Callistus. 81 We may also add that Hippolytus does betray an ecclesiology that seems to encourage ecclesial independence. After noting that the Jews too readily believed their elders when they accused Susannah, he cautions that his flock should not ‘be easily 77

ծնունդ The Greek does not remain for this passage so we are forced to go by later Latin and Armenian translations. 79 For further discussions on this matter see Schmidt, “Calculating December 25.” See also Commentary on Daniel 4.23.3 which may also place the birth of Jesus on December 25. 80 See also Commentary on Daniel 4.39.5. 81 Brent, Hippolytus and the Roman Church in the Third Century, 70, 210– 12, 427–53. 78

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persuaded by the persons of rulers and be carried away’ and instead should seek ‘the exactness of faith’ (1.27.2). 82 Such advice may well have given license to question ecclesiastical leadership. Hippolytus further writes that the church is not to be defined by a physical structure or even by a person; nor should it be thought of as ‘the community,’ but rather ‘a community’ of saints which participates in truth (1.18.5–6). 83 With all this, however, Hippolytus greatly desires ‘unanimity’ and wants Christians to walk on a ‘single path’ (1.18.7). It seems plausible to conclude that an ecclesiology such as this may have developed in an environment where multiple relatively independent Christian communities existed side by side. Reception The commentary on Daniel proved quite successful. It was quoted and known by many Greek authors starting with Apollinarius of Laodicea (390 CE) up through to George Syncellus (810 CE), Photius (890 CE) and even Nicephorus Callistus Xanthopulus (13/14th century). It was also used by Syriac authors such as George of the Arabs (724 CE) and was said by Ebed-Jesu (1300 CE) to have been translated into Syriac. The Armenian writer Vardan the Great (1270 CE) was aware of it and several manuscripts attest to its popularity in Slavonic circles. 84 While no manuscript of it was preserved in Georgian, several of Hippolytus’s other exegetical works are extant in that language, 85 indicating that the better known Commentary on Daniel may have once been translated into Georgian as well. Despite this, the commentary was relatively unknown in the West and was likely never translated into Latin, though it was used by Jerome. 86 82

See also his complaints about a wise man being hated by his contemporaries Commentary on Daniel 3.16.4, 19.4. 83 See also the alternative translation in Commentary on Daniel 4.38.2. 84 For references to these Greek, Syriac, Armenian and Slavonic writers and manuscripts see Richard, Dihle, and Bonwetsch, Hippolytus Werke: Kommentar zu Daniel, xxii–xxv, xxx–xxxvii. 85 Brière, Mariès, and Mercier, Hippolyte de Rome, xv–xxii. 86 Jerome Commentary on Daniel 698; Illustrious Men, 61.

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The ‘Chronicon ’ The title ‘Chronicon’ is derived from the Hippolytan statue where there is inscribed a list of titles, one of which is a work called ‘Χρονικῶν.’ 87 All of the manuscript witnesses that may contain this work, however, omit both a title and an author leaving some doubt as to whether these actually contain the work listed on the statue. The opening line of these manuscripts reads ‘A collection (Συναγωγὴ) of times and years from the creation of the world until the present day’ 88 and some scholars therefore argue that we should use a transliterated title, ‘Synagōgē,’ for the text within these manuscripts instead of identifying it with the Chronicon of the statue. 89 Be that as it may, other scholars give several reasons for identifying the Chronicon both with the text in these untitled ‘Synagōgē manuscripts’ and with the Hippolytan community. The content of the manuscript witnesses clearly relates to the Hippolytan Canon in that both treatises assume the same lunar formula, a formula that dates itself to around 222 CE because it is only accurate for a few years before and after this point. 90 The Canon is itself tied to the 87

Ferrua and Rossi, ICUR, 7:19933 line 12. Συναγωγὴ χρόνων καὶ ἐτῶν ἀπὸ κτίσεως κόσμου ἕως τῆς ἐνεστώσης ἡμέρας. In §43 the author may also call his work or at least a subsection of it a ‘Chronography.’ 89 Simonetti, “Aggiornamento su Ippolito,” 124; Andrei, “Dalle Chronographiai di Giulio Africano alla Synagoge di ‘Ippolito,’” 119. 90 Schmidt, “Calculating December 25,” 548; Salmon, “The Commentary of Hippolytus on Daniel,” 168. The reader may check the accuracy of this formula by consulting NASA’s lunar charts, NASA, “Phases of the Moon: 200 to 300.” Charts demonstrating the similar formula shared by the Canon and the Chronicon may be found in Richard, “Comput et chronographie chez saint Hippolyte,” 1950, 250–52. This is also briefly discussed in Salmon, “The Commentary of Hippolytus on Daniel,” 173. This formula may have been derived from Demetrius of Alexandria, see Mosshammer, The Easter Computus and the Origins of the Christian Era, 116. Andrei has also pointed out that the Chronicon concludes on Easter Sunday, March 22 235 CE precisely when the Canon predicted Easter Sunday would occur that year, see Andrei, “Dalle Chronographiai di Giulio Africano alla Synagoge di ‘Ippolito,’” 118. 88

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Hippolytan statue because it is mentioned in the list of works inscribed on the statue (the very list which also mentions the Χρονικῶν) and because excerpts from the Canon are also inscribed upon the sides of the statue. 91 The statue was of course found in Rome—likely near the catacombs of Hippolytus 92—and, according to its inscriptions, dates to the first year of Emperor Alexander Severus, or 222 CE. 93 External references to the Canon by Eusebius (325 CE), Jerome (419 CE), and Elijah of Nisibis (1046 CE) unequivocally attribute it to a ‘Hippolytus.’ 94 Scholars have missed the reference by Anatolius of Laodicea (c. 282 CE) who also seems to attribute the Canon to Hippolytus, saying ‘Hippolytus composed a 16 year cycle, using some unknown lunar cycles.’ 95 This is the first reference to Hippolytus we have, 96 predating Eusebius by decades, and would mean that every one of our explicit references to the Canon attributes it to Hippolytus. 97 91

Brent, Hippolytus and the Roman Church in the Third Century, 273. Ibid., 3–50. 93 Mosshammer, The Easter Computus and the Origins of the Christian Era, 117. 94 Jerome Illustrious Men 61; Eusebius Ecclesiastical History 6.22.1–2. The reference in Elijah of Nisibis may be found within Chabot, Eliae Metropolitae Nisibeni opus chronologicum II, 62.2 111–113 (Syriac); 63.2 120-121 (Latin). 95 Anatolius of Laodicea De Ratione Paschali 1 translation from McCarthy and Breen, The Ante-Nicene Christian Pasch. 96 Jerome (Epistle 36.16) records that Victorinus used the exegetical works of Hippolytus, a reference roughly contemporary with Anatolius. 97 The anonymous De Pascha Computus 4 (composed in 243 CE) may also refer to the Canon of Hippolytus, but does so obliquely and anonymously, see Schmidt, “Calculating December 25,” 558 ft. 77. A translation of De Pascha Computus may be found in Ogg, The Pseudo-Cyprianic De Pascha Computus. Another citation of Hippolytus’s work that has gone largely unnoticed is found in a medieval chronology which states that it makes use of the ‘Chronicon (Χρονικῶν) of Hippolytus Bishop of Rome’ in a work entitled Χρονογράφιον Σύντομον or Chronicum Breviatum ex Eusebii Pamphili Lucubrationibus found in Mai, Scriptorum veterum nova collectio e vati92

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Given the web of interconnections above, we may thus link the statue, the Canon, the ‘Synagōgē manuscripts’, and the Chronicon together and therefore associate the name of Hippolytus with them and place them in Rome in the early third century. Because the ‘Synagōgē manuscripts’ and the Chronicon (at least judging from its title) appear to cover the same material, it seems plausible that these two different works actually refer to the same treatise. This seems especially likely to be the case because Christian chronological works written before Eusebius are quite rare; other than the one by the Hippolytan community, we are aware only of one other, that by Julius Africanus, 98 who coincidentally was also a Roman author and also wrote around the same time, 221 CE. 99 If we assume that the chronological work found in the ‘Synagōgē manuscripts’ is not identifiable with the Chronicon of the statue, we would be thus forced to believe that all three of the Christian chronological works that were written before Eusebius were written by Roman authors and written within just a few years of one another. But here Simonetti suggests a solution. He claims that the Chronographia of Julius Africanus is in fact the Chronicon mentioned

canis codicibus, 1:2.4. This must not be regarded as decisive however, because after this statement, the chronology appears rather to borrow from Hippolytus’s Commentary on Daniel and none of the material immediately afterwards seems to correlate with the ‘Synagōgē manuscripts’, thus leaving us with two uncertain choices: either the ‘Synagōgē manuscripts’ do not contain the contents of the Chronicon of Hippolytus, or the medieval chronographer simply mistook the Commentary on Daniel for the Chronicon, likely because the Commentary on Daniel begins as if it was a chronology (see p. 31–32). In this regard the medieval chronographer may have been led to this mistake because he did know of a work called the Chronicon of Hippolytus. 98 Hegesippus (185 CE) might be included as an historical writer, but others classify him more in the anti-heretical genre, see Quasten, Patrology, 1:284-287. 99 See the next section below for more information about Julius Africanus and his relationship to Hippolytus.

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on the statue. 100 Such a notion is plausible because the Chronographia was occasionally called τὰ χρονικὰ 101 and Africanus may have been in Rome when he wrote this work in 221 CE. This would solve the above improbability of having so many historical works written at the same time and place. But though such a solution is plausible, it does not strike me as the most likely. The Chronographia was indeed occasionally called τὰ χρονικὰ, but it usually went by other names and, furthermore, we do not actually know that Africanus was in Rome in 221 CE; we may only guess that the widely traveled Africanus could have been there at that time because we know he was there a few years later. 102 Much more importantly however; there are simply no direct links between Africanus and the Hippolytan statue, or indeed any direct links between Africanus and any part of the Hippolytan Corpus. Yet with the ‘Synagōgē manuscripts’ there are many connections both with the statue and with the corpus. Hence while the ‘Synagōgē manuscripts’ are the most likely match for the Χρονικῶν of the statue, scholars should maintain this identification with caution knowing that future discoveries may show otherwise. For these reasons I have placed ‘Chronicon’ in single quotes in the title and headings of this volume so that future readers may be reminded of the document’s relatively uncertain identification. The Composition of the ‘Chronicon ’ According to Brent’s theory, which for this introduction I have tentatively embraced, the Chronicon was written by Hippolytus’s senior colleague at Rome and then edited by Hippolytus himself. 103 The reason for this is that the Chronicon must have been written before 222 CE, when it is mentioned on the statue, but in the state we have it today it clearly was completed in 235 CE. 104 Furthermore, the author of the Refutation of All Heresies, who wrote shortly 100 101

ae, xix.

102

Simonetti, “Aggiornamento su Ippolito,” 124 footnote 148. See Wallraff, Roberto, and Pinggéra, Iulius Africanus Chronographi-

See footnote 111. Brent, Hippolytus and the Roman Church in the Third Century, 289. 104 Ibid., 287–89. See also Chronicon §687–688; 699–700; 717; 778. 103

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after 222 CE, 105 seems to have already written the Chronicon, 106 but, again, the Chronicon continues up to 235 CE. The Chronicon also clearly subscribes to the same lunar formula as the Canon, a formula only accurate for several years before and after 222 CE, 107 thus suggesting a date of origin very near this time and not in 235 CE when such calculations were already proven incorrect. Such reasons lead Brent to conclude that the anonymous author of the Refutation of All Heresies wrote it and that Hippolytus, his junior colleague, later updated it. One could also plausibly argue that one author, perhaps Hippolytus, composed it shortly before 222 CE and then updated it every so often over the course of his career. Such seems to be the situation with Eusebius and his Ecclesiastical History. 108 105

Ibid., 288–89. This date is derived from the fact that the author seems to be aware of the death of Callistus, but mentions no further events afterwards (Refutation of All Heresies 9.12.26). Scholars are in general agreement with this dating, see for example Marcovich, Hippolytus Refutatio Omnium Haeresium, 16–17 (who argues for a date between 222–235 CE); Litwa, Refutation of All Heresies, xli; Brent, Hippolytus and the Roman Church in the Third Century, 288 (who thinks Callistus was still alive at the time of writing). 106 Brent, Hippolytus and the Roman Church in the Third Century, 270–73. In Refutation of All Heresies 10.30.5 the author states that he had written a chronological and genealogical document that seems much like the Chronicon. Note especially the striking similarity that Chronicon §19 claims that it was written to train the ‘love of learning’ (φιλομάθεια, see also §20, 240) in the recipient, while the document referred to in Refutation of All Heresies 10.30.5 also was written for ‘those who love learning’ (φιλομαθέσιν); see also Commentary on Daniel 1.7.2, 18.1, which also addresses those who love learning and, as Chronicon §19 does, also warns not to associate the Scriptures with idleness. I would add that another reason for linking the Chronicon with the Refutation of All Heresies is that both follow the peculiar habit of composing a table of contents, besprinkling it with interrogative pronouns, and then embedding it within the work itself (Chronicon §2–18, 240; Refutation of All Heresies 7.1–12); a practice followed closely in On the Antichrist 5 and loosely in the Commentary on Daniel 1.2.1. 107 See footnote 90. 108 Barnes, “The Editions of Eusebius’ Ecclesiastical History.”

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In any case, the Chronicon belongs to an entirely different genre than the Commentary on Daniel. The goal of its author seems to have been threefold: to make a chronology from the beginning of the world up until the present day, to create a genealogy of all people groups, and to sketch out a geographical record of inhabited locations on the earth. 109 Our author also takes the opportunity to list the names of various biblical figures and charts the distances around the Mediterranean in a section called the Periplus (§240– 613). For his task he relies on many chronological and genealogical sources, especially the Old Testament, and seems to have made use of a nautical dictionary to research the distances between locations around the Mediterranean Sea—though he never gives us the titles of any of the secular works to which he refers. As discussed above the Chronicon also shows a strong relationship with the author’s own astronomical treatise, the Canon. 110 As mentioned previously Julius Africanus wrote a similar Chronographia in 221 CE possibly in the city of Rome, 111 exactly when and where Hippolytus or his colleague would have been working on a similar document. Africanus, like Hippolytus and his colleague, also seems to have had access to imperial circles and of course also was a Christian interested in secular learning. We do not know if Africanus actually composed his Chronographia in Rome, but if he did it seems quite likely that he and Hippolytus, or his colleague, would have been aware of one another’s work. Andrei has argued that Hippolytus was responding to Africanus with his Chronicon, but there is no clear evidence one way or the other. 112 109

Chronicon §1–21. See p.23 and footnote 90. 111 Information that Julius Africanus may have been in Rome around this time to supervise the building of an imperial library can be found in frag. 10.52–53 of Wallraff, Iulius Africanus Cesti. For a discussion of Julius Africanus, his Chronographia, and his time in Rome see also Wallraff, Roberto, and Pinggéra, Iulius Africanus Chronographiae, xv, xvii–xviii; Wallraff, Iulius Africanus Cesti, xix. 112 Andrei, “Dalle Chronographiai di Giulio Africano alla Synagoge di ‘Ippolito,’” 123. 110

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Other possibilities may be that their personal relationship was close enough to prevent us from speaking about any kind of monodirectional line of influence, or that Africanus was in fact not in Rome at this time and hence any relationship between the two documents is a matter of coincidence. Chronological Contradictions in the Hippolytan Corpus Whatever the case, the Chronicon is marked by sloppiness or at least haste. Indeed, throughout the Hippolytan Corpus one can compile a rather lengthy chronological ‘register of sins.’ 113 These range from frustrating ambiguities, factually incorrect statements to even outright contradictions. The Canon for example was proved wrong just a few years after its inception 114 and the calculations in the Canon and Chronicon contradict one another despite using the same lunar formula because the author seems to not have been able to adhere consistently to counting inclusively or exclusively 115—either method may be appropriate, but a chronologist should never alternate. In the Commentary on Daniel, Hippolytus gives two different estimations for the length of Persian rule (4.3.4–5), but then rather than settling on one option, he vacillates according to his fancy (2.12.4, 4.24.7). The Chronicon may actually agree with either date, depending on which manuscript we trust (§716). Hippolytus or his colleague commits further chronological indiscretions even within the Chronicon itself and does so on numerous occasions: He claims that Hezekiah celebrated the Passover (§694), but also says that Hezekiah did not (§673). He calculates that the time between the Passover of Josiah and the conception of Christ was 699 years (§672–679, 687) but also 670 years (§696– 698). He states also that there were 65 generations from Adam until Christ (§686–687), but later when he lists the names of the ancestors of Christ he only comes up with 63 (§718), while the Com-

113

‘Sündenregister’ Helm and Bauer, Die Chronik, 4:xxviii. See footnote 90. 115 Salmon, “The Commentary of Hippolytus on Daniel,” 172–73; Richard, “Comput et chronographie chez saint Hippolyte,” 1950, 253–54. 114

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mentary on Daniel says that there were 60 patriarchs (2.27.7). 116 He thinks rather rightly that the years from Alexander of Macedon to the conception of Jesus were 320 (§717), but then puzzlingly says that the time from Alexander to the death of Cleopatra was 346 years (§756), though she died several decades before Jesus’s conception, thus creating some half-century contradiction in his two different reckonings from Alexander. If the author, for some reason, harmonized these dates by assuming that Cleopatra died 26 years after the conception of Christ, it would only shift this contradiction to his Roman chronology. His entire chronology in fact leaves almost a century of time undocumented. He first begins by genealogically counting from Adam until Aaron and Moses (§22–43, 614–630). From there he switches methods and reckons based on regnal years starting with Joshua, then the judges (including their interregnums) and continuing on through the kings of Judah (§631–679). He ends with Year 12 of Zedekiah during the reign of the Babylonian Emperor Nebuchadnezzar (§677–679). At this point the Bible no longer provides a continuous chronology and so Hippolytus spends several sections (§681–685) mentioning prominent events, like the reign of Cyrus the first Persian Emperor (§682), but does not connect these events chronologically. Then, surprisingly, he declares, as if by fiat, that from Year 12 of Zedekiah to the conception of Christ was 660 years (§687), but never demonstrates from where this number derives. It cannot be deduced from the Bible, so the reader must assume that he is reckoning backwards from his present day down to the time of Zedekiah by using Roman, then Greek and then Persian King lists (§701– 717, 742–778). Yet when we turn to these we find a 95 year gap from the death of the last Jewish king, Zedekiah and Year 1 of the

116

This point was emphasized by Richard who claimed that Chronicon §718 really only listed 60 names, thus agreeing with the Commentary on Daniel, though Nautin strongly disagreed: Nautin, “La controverse sur l’auteur de l’Elenchos,” 15–16; Richard, “Comput et chronographie chez saint Hippolyte,” 1950, 257–61.

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31

first Persian emperor, Cyrus. 117 Nowhere is this gap explained by Hippolytus, who seems to have neglected to supply any kind of Babylonian king lists to continue from Cyrus to year 12 of Zedekiah. 118 It is for this reason that the differing chronological formulas assumed by the Commentary on Daniel and the Chronicon should not over trouble us, as many have claimed they should; 119 Hippolytus and his colleague are simply continuing with their scattered method. We are further assured that there must be some authorial relationship between the Commentary on Daniel and the Chronicon because we find that the Canon makes use of both chronological formulas side by side. 120 The Complementary Nature of the ‘Chronicon ’ and the

Commentary on Daniel

At first it seems strange for a volume such as this to include the Chronicon alongside Hippolytus’s Commentary on Daniel when both works are of such markedly different genre; but careful reading reveals striking similarities. Both share for example an intense interest in chronological ‘exactness’ (ἀκρίβεια). The Chronicon says in its introduction that it wishes to calculate according to ‘exactness’ (§20) and the opening line of the Commentary on Daniel says the 117

§716–717 tell us that there was 565 years from the first year of Emperor Cyrus to Christ. If we go by Hippolytus’s alternate (and more ambiguous) chronology of the Greeks in §756 we still have more than 50 years of undocumented time. 118 A further blunder is that Hippolytus reckons 2767 years from creation to Peleg (§42), but then quickly says that these amount to 2800 years (§43). More contradictions may be found in Helm and Bauer, Die Chronik, 4:xxviii. 119 Nautin, “La controverse sur l’auteur de l’Elenchos,” 8–16. 120 Richard, “Comput et chronographie chez saint Hippolyte,” 1950, 252; Salmon, “The Commentary of Hippolytus on Daniel,” 170–74. Proponents of Nautin’s theory find this difficult to explain, Cerrato, Hippolytus between East and West, 103. Simonetti speculates that the community in Rome coincidentally made use of Hippolytus’s calculations in his Commentary on Daniel, Simonetti, “Aggiornamento su Ippolito,” 128.

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same, appearing to even masquerade as a chronology, not a commentary: ‘As I wish to demonstrate the exact times of the captivity which befell the sons of Israel’ (1.1.1). More importantly however, both works are also related because they are interested in calculating the age of the world. As mentioned above, Hippolytus explains in his Commentary on Daniel that Christ will not return until the world has reached 6000 years of age (4.23.4–6). Given this Hippolytus reasons that the date of Christ’s return can be discovered by dead reckoning, ‘For when the times from the foundation of the world and from Adam are reckoned, they furnish what is sought quite clearly to us’ (4.23.2). Thus it seems that Hippolytus was quite interested in the age of the world precisely because it could tell him when the end of the world would be. And indeed the Chronicon would allow him to do just that. When he had written his Commentary on Daniel it may be that he or his senior colleague had not yet had the time to make these laborious calculations or, perhaps, Hippolytus was simply content to calculate the age of the world symbolically for reasons of space, genre or audience (4.23.6–24.5). Another possibility is that he may have even disagreed with the conclusions of his senior colleague, who said that the earth was 5502 years of age at Jesus’s conception, (§687–688, 697–698) though Hippolytus thought it was 5500 years (4.24.1). One must remember however that these contradictions over the age of the world do not necessarily indicate separate authorship, given that we find similar (and even worse) contradictions within the Chronicon itself. Reception of the ‘Chronicon ’ Despite not gaining the same level of prestige as Africanus’s Chronographia, Hippolytus’s Chronicon did enjoy a broad and diverse reception. It underwent several Latin revisions and was used by Greek writers such as Epiphanius of Salamis (c. 400 CE), the author of the Paschal Chronicle (c. 627 CE), and George Syncellus (c. 810 CE). It was also incorporated into the seventh century Armenian Anon-

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ymous Chronicle 121 and even found its way into Georgian and Syriac sources. 122

121

Greenwood, “New Light from the East.” Kekelidze, “The Chronicle of Hippolytus (of Rome) and the Georgian Historian Leonti Mroveli”; Witakowski, “The Division of the Earth between the Descendants of Noah in Syriac Tradition,” 649–53. 122

TEXT OF THE C OMMENTARY ON DANIEL The Greek text of the Commentary on Daniel was first printed by Gottlieb Nathanael Bonwetsch 1 in 1897, who included along with it a German translation of the Slavonic version. 2 Maurice Lefèvre in 1947 provided a French translation and utilized a new manuscript, Codex Meteora 573. 3 In 1974 Marcel Richard was able to further improve the Greek text through the discovery of additional leaves of the only complete Greek manuscript, Codex Vatopedi 290. He also deciphered previously illegible portions of the manuscript with various forms of artificial lighting, 4 but cautioned that the Greek text was still in poor condition in certain areas and that further improvements might still be made. 5 Richard’s death in 1976 kept his edition from being published until 2000, when it was finally brought forth with the help of Albrecht Dihle, who also made various editorial changes. The present translation is based on this most recent edition. I began translating in 2009 and completed a rough draft one year later. A handful of copies were printed and found their way into a few hands. In the ensuing years I revised the text several times making numerous corrections and improvements. The translation is purposefully quite literal to encourage cross-referencing with the 1

Bonwetsch and Achelis, Hippolytus Werke: exegetische und homiletische Schriften. 2 Richard, Dihle, and Bonwetsch, Hippolytus Werke: Kommentar zu Daniel, ix. 3 Ibid.; Lefèvre, Commentaire sur Daniel. 4 Richard, Dihle, and Bonwetsch, Hippolytus Werke: Kommentar zu Daniel, xxxviii. 5 Ibid., xxxix.

35

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Greek text, but this has meant that Hippolytus’s frequent use of masculine pronouns has been preserved. Occasionally I have also made reference to the German translation of the Slavonic version. Key • • • • •

Chevrons ‘’ indicate Greek text that is in the manuscript tradition but that is suspected of not being original. Ellipsis ‘…’ indicate a lacuna or suspected lacuna in the manuscript tradition. Brackets ‘[ ]’ indicate text that is implied but not explicit in the Greek text. Scripture citations are given in italics and are reserved for definite references or quotations only. The subtitles associated with each book are present in the manuscript tradition.

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Book 1 Concerning Susannah and Daniel 1.1.1. As I wish to demonstrate the exact times of the captivity which befell the sons of Israel—as well as the prophetic visions 6 of the blessed Daniel and the manner of his life from childhood in Babylon—I myself come forward to speak in order to testify concerning this holy and righteous man, even to him who became a prophet and witness 7 of Christ. He not only then in those times revealed the visions of king Nebuchadnezzar, but also, after teaching youths 8 similar to himself, led faithful witnesses onward into the world. 1.1.2. Now Daniel lived during the reign of Jehoiakim the son of Josiah, according to the times of the prophecy of the blessed Jeremiah, who… 9 together with the rest of the captives, was taken and brought with them into Babylon. 1.1.3. And he, though a young boy, refuted the decrepit elders who were engaged in wicked desires, demonstrating in this the Heavenly Judge, who, though being a youth of twelve years, was destined to refute the elders in the temple who had become transgressors of the law. 10 1.1.4. And so this well-known account occurred long ago in Babylon under the lawless elders, the judges who, forgetting the law of God and being enslaved to fleshly lusts, became plotters against the chaste woman [Susannah], unrighteously grasping to destroy righteous blood. 1.1.5. Accordingly it was necessary that these things be fulfilled in this way by the elders, so that, namely, the chosen race of the right6

Lit: prophecies of visions. This word, μάρτυς, is translated as either ‘witness’ or ‘martyr’ throughout the commentary. 8 Shadrach, Meshach, and Abednego. 9 Richard conjectures that a lacuna is present in the manuscript tradition at this point. 10 Luke 2:41–52. 7

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eous may be manifested to all and the chastity of the blessed Susannah may be clearly shown and the righteous and holy prophet Daniel may be demonstrated as a new prophet to the people. 1.2.1. Therefore it is necessary for us, while making a proof of these matters, to take up precisely—for the persuasion of our listeners—the things set before us; nor shall we pass over what kind of captivities befell the people, and what happened to some of the kings. 1.2.2. For these are the five sons of the blessed Josiah: Jehoahaz, Eliakim (also known as Jehoiakim), Johanan, Zedekiah (also known as Jeconiah) and Shallum. 1.2.3. And Jehoahaz, after the death of his father, was anointed by the people as king when he was twenty-three years old. 11 1.2.4. Pharaoh Necho arose against him in the third month of his rule and, taking him prisoner, he brought him into Egypt. And he set a tribute upon the land of one hundred talents of silver and ten talents of gold and [Pharaoh Necho] set in his place Eliakim, his brother, as king over the land, whose name he changed to Jehoiakim. He reigned for eleven years. 1.2.5. Against him Nebuchadnezzar the king of Babylon arose and, taking him prisoner, brought him and some of the vessels of the House of the Lord, which were in Jerusalem, into Babylon. 1.2.6. And so, since he was a friend of Pharaoh and had been installed by him as king, he was imprisoned, but in the thirtieth year he was brought out by Evil Merodach king of Babylon. And he shaved his head and was his adviser and ate with him at his table until the day in which he died.

1.3.1. And so after his deportation his son Jehoiakim 12 reigned three years. 13 11

Here and below Hippolytus derives his information principally from 2 Kings 23:30ff and 2 Chronicles 36:1ff. 12 Whom English Bibles often render as Jehoiachin, but Hippolytus uses the same spelling as his father’s name, Jehoiakim.

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1.3.2. Against him also Nebuchadnezzar arose and deported both him and ten thousand men of the people into Babylon and set in his place Jeconiah the brother of his father, whom he also renamed Zedekiah. After making oaths and covenants with him, Nebuchadnezzar returned to Babylon. 1.3.3. Zedekiah, after reigning eleven years, withdrew from [Nebuchadnezzar] and gave himself to Pharaoh king of Egypt. 1.3.4. But in the twelfth year Nebuchadnezzar and the whole army of the Chaldeans came against him and besieged the city and surrounded it and pressed in on it from all sides; from then on many of them were destroyed by famine, others were killed by the sword, and some of them were taken as captives. The city was burned with fire and the temple and the wall were demolished. 1.3.5. And the army of the Chaldeans took all the treasures which were found in the House of the Lord and Nebuzaradan the captain cut up all the vessels, both the gold and silver and all the copper vessels, and brought them into Babylon, but Zedekiah himself (also known as Jeconiah) fled through the night with seven-hundred men, yet the armies of the Chaldeans pursued Zedekiah and seized him in Jericho and brought him to the king of Babylon in Deblatha. 1.3.6. And the king was judged in anger because he transgressed the oath of the Lord and the covenant, which he had set before him. 1.3.7. And taking his sons, [Nebuchadnezzar] slaughtered them before him and he blinded the eyes of Zedekiah (who was also known as Jeconiah), and shackled him in iron fetters and brought him into Babylon and he ground at the mill until the day in which he died. 13

Hippolytus is here attempting to harmonize the three dates of Jehoiakim (Jerhoiachin’s) reign, which are 3 years (Daniel 1:1), 3 months (2 Kings 24:8, 2 Chronicles. 36:9) and 8 years (2 Kings 24:12). Hippolytus is also assuming that the king in Daniel is Jehoiakim the son of Jehoiakim and not the elder Jehoiakim.

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1.3.8. And when he died they took his body and hurled it behind the wall of Nineveh. 1.3.9. At this the prophecy of Jeremiah the prophet was fulfilled, who said, ‘As I live, says the Lord, though Jeconiah, who is the son of Josiah the king of Judah, is the signet ring upon my right hand, I will remove you from there and I will deliver you into the hands of those who seek your life, of whom you were wary of their face, into the hands of the Chaldeans. And I will cast you and your mother who bore you into a land, in which you were not born, and there you will die. But to the land which they pray for in their souls, they will certainly not return. Jeconiah is dishonored as a useless vessel which is not needed, on account of this he is cast out and banished to a land which he does not know. O land, land! Hear the word of the Lord! Mark this man as an exiled man, because he is not worthy to have one from his seed grow to sit upon the throne of David and rule once more in Judah.’ 14 1.4.1. And so after all of the people were deported and both the city was deserted and the Holy Place destroyed—in order to fulfill the word of the Lord which he spoke through the mouth of Jeremiah the prophet, ‘The Holy Place will be deserted seventy years’ 15—then we find the blessed Daniel in Babylon prophesying and becoming the advocate of Susannah. 1.5.1. For Scripture says, ‘And there was a man living in Babylon whose name was Jehoiakim and he took a wife, whose name was Susannah, daughter of Hilkiah. She was exceedingly beautiful and feared the Lord, and her parents were righteous and taught their daughter according to the law of Moses.’ 16 1.5.2. Now then, this account took place later on, but it is written earlier in the beginning of the book. For it was the custom of the scribes to place many things in reverted order in the Scriptures. 1.5.3. For we also find in the prophetic visions that some visions which occurred first are even fulfilled at the end, and in turn again what is spoken last also occurs first. 14

Jeremiah 22:24–30. Jeremiah 25:11; 29:10. 16 Susannah 1–3. 15

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1.5.4. This happens by the dispensation of the Spirit, so that the devil may not understand what was spoken by the prophets in parables and then, after ensnaring man again a second time, kill him. 1.6.1. This is the beginning of the book, ‘In the third year of the reign of Jehoiakim the king of Judah, Nebuchadnezzar the king of Babylon came into Jerusalem and blockaded it. And the Lord gave Jehoiakim king of Judah into his hand as well as some of the vessels of the House of God and he brought them into the land of Shinar, into the house of his god.’ 17 1.6.2. Scripture therefore describes these things in this way so that it may indicate the captivity of the people which occurred when Jehoiakim, the son of Eliakim (also known as Jehoiakim), was deported and the three youths, 18 together with Daniel, were taken along with him. 1.6.3. Jehoiakim was thus the husband of Susannah. 1.7.1. And Scripture says, ‘And the king told Ashpenaz the chief eunuch to bring in young men from the sons of the captivity of Israel and from the seed of the king and from the princes, 19 in whom there was no blemish, who were beautiful in appearance and were understanding in all wisdom, being well versed in knowledge, disposed to prudence, and in whom there was strength to stand in the house of the king, and to teach them the letters and the tongue of the Chaldeans. And the king ordered that [they should have] sustenance every day from the table of the king and from the wine which he drank and to nourish them for three years; and after these things to stand before the king. And there was among them from the sons of Judah: Daniel and Hanniah, Mishael, and Azariah.’ 20,21 1.7.2. It is necessary for those who love learning not to read these things cursorily, but to prepare the mind for the things that lie before us. For the divine writings do not idly preach to us, but their 17

Daniel 1:1–2. Shadrach, Meshach, and Abednego. 19 φορθομμὶν, this is a transliterated Hebrew word (‫)פרתמים‬. 20 These are the Hebrew names of Shadrach, Meshach, and Abedne18

go.

21

Daniel 1:3–6.

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admonition as well as the blessing of these prophets and the demonstration of all the things which are spoken by them is meant for us. 1.7.3. For when Hezekiah king of Judah was sick unto death, then ‘Isaiah the prophet came to him and told him “Set in order your sons and your daughters and your father’s house, for you will die and you will not live.”’ 22 1.7.4. Having been grieved at this word, ‘Hezekiah turned his face to the wall and prayed to the Lord saying, “Lord remember me just as I have walked before you in truth and in faith and in a whole heart and I have done what is pleasing before you.” And Hezekiah wept with great weeping.’ 23 1.7.5. After this occurred, Isaiah was sent to him a second time and he said to him, ‘The Lord the God of David your father says this, “I have heard your prayer and have seen your tears. Behold, I am adding onto the days of your life fifteen years and I will deliver you from the hand of the king of the Assyrians. Now, this will be a sign to you from the Lord that the Lord will bring about this word which he spoke. Behold, I turn back the shadow on the stairs of the house of your father ten steps, upon which the sun and its shadow have already descended.”’ 24 So then there were thirty two hours that day. 1.7.6. For after the sun ran its course and arrived at the tenth hour and the shadow had descended ten steps on the house of the temple, then the sun reversed again upon those ten steps [and went] backwards according to the word of the Lord, and there were twenty [additional] hours [of daylight]. And the sun once more, having encircled its own course according to its path, went to the west. Therefore there were thirty-two hours [of daylight]. 25

22

2 Kings 20:1; Isaiah 38:1. 2 Kings 20:2–3; Isaiah 38:2–3. 24 Isaiah 38:5–8; 2 Kings 20:5–11. 25 After ten of the twelve hours of daylight had elapsed the sun reversed ten hours and then went back over the ten hours, making twenty extra hours and thirty total hours of daylight. It then completed the final two hours, making thirty-two total hours of daylight. 23

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1.8.1. But perhaps one will say, ‘This is impossible.’ O man, what is impossible for God? From the beginning did he not himself design all creation from what was not and set the heavenly bodies in it to illuminate the day and night? And to whom do all things which have been subjected serve? And [to whom] does creation 26 tremble when it hears his voice? And so ‘what is impossible for men, these things are possible with God.’ 27 1.8.2. But we also have another acceptable witness regarding such an event. 1.8.3. For when Joshua the son of Nun was warring with the Amorites, when the sun was already descending to the west and the battle nearly won, the blessed Joshua, since he was shrewd lest night come to pass and the foreigners flee, shouted saying, ‘Let the sun stand still at Gibeon and the moon at the ravines of Aijalon, as long as I war with this people.’ 28 And the sun and moon stopped in their position and the sun 29 did not go to set until the end of one day, so that day had twenty-four hours [of daylight]. And on account of this Scripture testified saying, ‘There was never a day like that before when God heeded a man.’ 30 1.8.4. From the beginning therefore, having fixed the heavenly bodies in heaven and having prescribed for these perpetual courses according to his own authority, how could he not also divert and turn and change them whenever he should will it to be possible? 1.8.5. For with Joshua the sun stopped at Gibeon and the moon at the ravines of Aijalon for one day, but with Hezekiah the moon together with the sun reversed backwards, so that there would not be a collision of the two bodies as they disorderly pursued one an-

26

Lit: it. Matthew 19:26; Mark 10:27; Luke 18:27. 28 Joshua 10:12–13. 29 Lit: it. 30 Joshua 10:14. 27

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other. But with the Lord, when he suffered, not only the heavenly bodies, but also the day itself and the entire world were shaken. 31 1.9.1. For also then Merodach the Chaldean, the king of Babylon, was likewise amazed at what happened with Hezekiah because he practiced the astrological art and precisely measured out the course of the [sun and moon] 32, and learning the cause [of the phenomenon] he sent letters and gifts to Hezekiah. 33

1.9.2. Just as in a similar manner the Magi 34 did also, who came from the east. For after the Lord was born in Bethlehem and a star shone in heaven, according to what was prophesied, the Magi, since they were astonished at the sign that had occurred, came to Jerusalem, saying, ‘Where is he who has been born the King of the Jews? For we have seen his star in the east and have come to worship him.’ 35 1.9.3. And so similarly also the Chaldeans at that time, not finding the habitual course of the sun, honored Hezekiah with gifts and letters as a God-fearing and righteous man, since they were amazed at the sign which was given to him by God. 1.9.4. Hezekiah rejoiced over them and showed them all the treasures which were in the house of the Lord; all the wealth and its glory. 1.9.5. And so afterward, when Isaiah the prophet said ‘“Who are these men and from where have they come to you?” Hezekiah answered, ‘They have come from a far off land to me, from the land of Babylon.’ 1.9.6. Isaiah said to him, ‘What did they see in your house?’ And Hezekiah said, ‘They saw all the things which are in my house and there is nothing which I did not show them, but even the things which are in my treasuries.’

Matthew 27:51 Lit: them. 33 Isaiah 39:1; 2 Kings 20:12. 34 μάγους, this word may also be translated as ‘magician’ as it is in other parts of the commentary. 35 Matthew 2:2. 31 32

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1.9.7. ‘And Isaiah said to Hezekiah, “Hear the word of the all-powerful Lord of Hosts! “Behold, days are coming”, says the Lord, “when all of the things which are in your house and as much as your fathers treasured until this day shall be taken and go even into Babylon and not one thing shall be left behind”, says the Lord, “And from your children, who have come from you, whom you have begotten, they shall take them and they shall be eunuchs in the house of the king [of Babylon].”’’ 36 1.10.1. And so in order that what was spoken by the Lord might be fulfilled and the prophet may be shown as true, Nebuchadnezzar king of Babylon came and took all the treasures which were found in the house of the Lord and captured the people; both the sons of the king and those who were wellborn of nobility 37 he took to be servants, 38 among whom were chosen Daniel, Hanniah, Mishael and Azariah, whose lineage Scripture passes over in silence, though it describes their piety and faith and the deeds which occurred there. 1.10.2. For these, having acquired the fear of God from boyhood, did not want to partake from the table of the king nor to drink from the wine which he drank, lest they defile their pure mouths. 1.10.3. O blessed boys, who guarded the covenant of the fathers and did not transgress the law which was given through Moses, but who feared the God who was preached through Moses! 1.10.4. These boys, while captives in a strange land, were not beguiled by the many foods nor enslaved by the pleasure of the wine, nor enticed by kingly glory. They who were plundered kept their mouths undefiled and pure, so that a pure word, which comes forth from a pure mouth, might extol the heavenly Father through

36

Isaiah 39:3–7; 2 Kings 20:14–18. φορθομμὶν, this is a transliterated Hebrew word (‫)פרתמים‬. 38 παῖδας, this word, translated here as ‘servants’ can also be translated as ‘boys’ and hence may function as a kind of play on words with the same term in 1.10.3. 37

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it, just as it is written, ‘If you shall bring forth honor from worthlessness you will be as my mouth.’ 39 1.10.5. And so you know, O man, what has been spoken. The paternal mouth has brought forth an honorable word from itself, so that again a second time the Word, which is begotten by the saints, may be shown as always begetting the saints and itself may be begotten by them again. 1.11.1. And so Scripture says, ‘And Daniel set in his heart not to be defiled with what was on the table of the king and with the wine which he drank 40 and he asked the chief eunuch to give them vegetables 41’, 42 so that he might demonstrate that ‘a man shall not live by bread alone.’ 43 1.11.2. ‘And God gave Daniel mercy and favor before the chief eunuch. And the chief eunuch was saying to them, “I myself fear my lord the king who has marked out your bread and your drink, lest your faces appear gloomy compared to the other youths your age and you condemn my head to the king.”’ 44

1.11.3. Now what was spoken by Melgad 45 was reasonable. For he did not understand what was being administered through them, and was concerned that their appearance would seem gloomy compared to the youths who were eating from the table of the king and that by this he, having been found culpable, would be put to death. 1.11.4. But as they wished to prove to him that earthly food does not supply beauty and strength to humans, but that the grace of God which was given through the Word does so, they said to him, ‘Then test your servants for ten days and let them give to us vegetables 46 and we 39

Jeremiah 15:19. Lit: wine of his drink. 41 Lit: from seeds. 42 Daniel 1:8. 43 Matthew 4:4; Luke 4:4; Deuteronomy 8:3. 44 Daniel 1:9–10. 45 This name is derived by transliterating the Hebrew word for ‘steward’ (‫ )מלצר‬in Daniel 1:11. 46 Lit: from seeds. 40

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shall eat them and drink water and our appearances and the appearances of the servants who eat from the table of the king shall be seen and, just as you see, in this way do to us.’ 47 1.11.5. Do you see the unalterable faith of the youths and the immutable fear of God? They asked for intervals of time, ten days, so that in this they may prove that man is not able to procure grace from God in some way different than believing the word that was preached through Jesus. 1.12.1. And so Scripture says, ‘And the chief eunuch heard them and tested them ten days and after the end of the ten days their appearances seemed good and strong in flesh, more so than the servants who ate at the table of the king.’ 48 1.12.2. And so these [boys], though nourished with bread and water alone, were equipped with heavenly wisdom, and had grace beyond all the servants their same age. 1.12.3. ‘For God gave them understanding and prudence in all learning and wisdom and Daniel understood every vision as well as dreams. And after the end of the days the chief eunuch brought them before the king and the king spoke with them and none were found from all of them like Daniel and Hanniah and Mishael and Azariah.’ 49 1.12.4. And so the Word brought them forth in all wisdom, displaying them as faithful witnesses in Babylon, so that through them what was worshipped by the Babylonians might be disgraced and Nebuchadnezzar might be defeated by the three boys and, through their faith, the fire in the furnace might be banished and the blessed Susannah might be rescued from death and the profane lust of the lawless elders might be convicted. 1.12.5. Heeding God and having the fear of God in their hearts, these four boys carried out these victories in the city of Babylon. So, come blessed Daniel, you who became an advocate of Susan47

Daniel 1:12–13. Daniel 1:14–15. 49 Daniel 1:17–19. 48

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nah, so that you may also show us the things that are destined to occur! 1.13.1. For Scripture says, ‘And there was a man living in Babylon whose name was Jehoiakim and he took a wife, whose name was Susannah, daughter of Hilkiah, who was exceedingly beautiful and who feared the Lord.’ 50 We have already written an account concerning Jehoiakim, who, having become a stranger in Babylon, took Susannah as a wife. 1.13.2. In fact, she was a daughter of Hilkiah the priest, who found the book of the law in the house of the Lord, when Josiah the king ordered him to cleanse the Holy of Holies. 51 1.13.3. Her brother was Jeremiah the prophet, who together with those who remained, after the captivity of the people in Babylon occurred, was led away into Egypt and dwelt in Tahpanhes, 52 and there he, while prophesying, was stoned by them and killed. 53 1.13.4. And so these people, as they were from the priestly lineage of the tribe of Levi, mixed with the tribe of Judah, so that through the two righteous tribes which were reunited in the same seed 54, the righteousness of Christ might be shown according to the fleshly seed, and he who was born from them in Bethlehem might be proclaimed king and priest of God. 1.13.5. For even Matthew, as he wished to trace the pure and faultless lineage of Christ according to the flesh up to Joseph, when he came to Josiah, omitted his five sons and named Jeconiah 55 instead, who while in Babylon was begotten from Susannah, thus skipping

50

Susannah 1–2. 2 Kings 22:8; 2 Chronicles 34:14–15. 52 Jeremiah 43:7. 53 Jeremiah’s death is not recorded in the Bible. 54 Lit: it. 55 According to Hippolytus, this Jeconiah, born to Susannah, is different from the Jeconiah (Zedekiah) born to Josiah mentioned above 1.2.2. 51

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from righteous seed to righteous seed. For he says, ‘Josiah begot Jeconiah and his brothers during the deportation to Babylon.’ 56 1.13.6. How therefore is this declared? For Josiah, having reigned in the land of Judah thirty-one years, died there. How therefore is it possible that after he died there he begot Jeconiah in Babylon? 1.13.7. From this it is necessary to observe that Matthew traced the genealogy of the Jeconiah 57 who was begotten from Jehoiakim and from Susannah, as though he was the son of Eliakim (also known as Jehoiakim), who was the son of Josiah. 58 For Matthew was not able to trace the genealogy of that Jeconiah who was banished by the Holy Spirit, as being in the line of this Jeconiah, as some deceivers maintain. For this cripple, having been brought into Babylon and having been shut-up there at the mill as a prisoner, died childless. So that Scripture does not idly teach us saying, ‘And there was a man living in Babylon whose name was Jehoiakim and he took a wife, whose name was Susannah, daughter of Hilkiah, who was exceedingly beautiful and who feared the Lord.’ 59 1.13.8. And so Jeconiah was begotten from her, and Jeconiah begot Shealtiel, and Shealtiel begot Zerubbabel. He, together with Ezra the scribe and Jesus 60 the son of Jehozadak, came up to Jerusalem according to the command of Cyrus the Persian. And in this way continued the pure lineage of the fathers until the birth of Jesus Christ. 1.14.1. Scripture says, ‘And her parents were righteous and taught their daughter according to the law of Moses.’ 61 1.14.2. For from the fruit which is readily brought forth from parents 62, the tree is known. Reverent men who are also zealous for 56

Matthew 1:11. Lit: him. 58 It makes far more sense if Hippolytus had written ‘as though he was the son of Josiah’ which is what the Slavonic text reads. 59 Susannah 1–2. 60 Or: Joshua. 61 Susannah 3. 57

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the law brought into the world children worthy of God: the first became the prophet and witness of Christ, and the second is found as a chaste and faithful woman in Babylon, whose devoutness and chastity revealed the blessed Daniel as a prophet. 1.14.3. [Scripture] says, ‘And Jehoiakim was exceedingly wealthy and he had a garden adjoining his house, and the Jews would gather to him because he was more honorable than all the others. And in that year two elders were appointed from the people as judges, concerning whom the Master said, “lawlessness came from Babylon, from elders, judges who pretended to govern the people.” 63 These remained at the house of Jehoiakim, and all those who had lawsuits came to them.’ 64 1.14.4 And so it is necessary to seek the reason why this can be so. For how are those who are captives and slaves of the Babylonians able to come together at the same place like those who are autonomous? 65 1.14.5. Concerning this it is necessary to understand that after Nebuchadnezzar deported them he humanely granted [privileges] for them and allowed them to come together to practice all things according to the law. 1.14.6. Some, taking this authority, appointed two chiefs of the people who pretended to govern the people. These remained at the house of Jehoiakim, because he was more honorable and wealthier than all the others, as he was from the royal lineage. 1.15.1. In regards to this, Scripture says, ‘There was a garden adjoining his house and it happened as the people departed in the middle of the day, that Susannah would enter and walk around in the garden of her husband, and the two elders would watch her every day and they became lustful for her.’ 66 62

Lit: them. The source for this is not known. 64 Susannah 4–6. 65 Julius Africanus asks the same question of Origen when they discussed the authenticity of the book of Susannah, see Origen Epistle to Africanus 13. 66 Susannah 7–8. 63

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1.15.2. Therefore the chiefs of the Jews now want to mutilate these things from the book, claiming that these things did not happen in Babylon, because they are ashamed at what happened under the elders at that time, 67 failing to recognize the dispensation of the Spirit. 1.15.3. As the divine writings are not respecters of persons and with openness display all things, not only the righteous works of men, through which after they did them they were justified, but also the terrible things which occurred under them, upon which they… 68 were associated, they died, so that those who have the fear of God may imitate the righteous and in this way walk in righteousness, but those who do the opposite may have before their eyes what is destined for them: vengeance before the presence of God. 1.15.4. For those things which befell Susannah due to the elders are now likewise accomplished by the chiefs in Babylon. 1.15.5. For Susannah foreshadows the church, Jehoiakim her husband foreshadows Christ. The garden is the calling of the saints just as fruit bearing trees are planted in the church. Babylon is the world. 1.15.6. But the two elders represent the example of two peoples who scheme against the church, one who is of the circumcision and one who is of the gentiles. For the statement ‘They were appointed as chiefs of the people and judges’, 69 indicates that in this age they have authority and rule, unrighteously judging the righteous. 1.16.1. But the phrase ‘they would fervently watch Susannah walking in the garden every day’, 70 indicates that until now they, who are both from the Gentiles and the Jews of the circumcision, carefully watch and 67

Hippolytus is likely referring to how the canonicity of the book of Susannah was disputed in his day and not admitted in circles of Hebrew speaking Jews, see Origen Epistle to Africanus 5. 68 Richard says that there is a lacuna in the manuscript tradition here. 69 Susannah 5. 70 Susannah 12.

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interfere in the business of the church, both of whom wish to bring false testimonies against us, just as the apostle says, ‘On account of the secretly introduced false brethren, who snuck in to spy out the liberty which we have in Christ Jesus.’ 71 1.16.2. And so in this way Scripture says, ‘And these would fervently watch every day to see her and they turned away their minds and perverted their eyes that they might not see heaven nor remember the righteous judgments.’ 72 1.16.3. For given that these became plotters and seducers of the church, how then are they able to judge righteous matters or look up to heaven with a pure heart, they who have been enslaved by the ruler of this age? 1.16.4. ‘And they were both sorely pricked concerning her and they did not report their grief to one another because they were ashamed to report their lust, because they wanted to have intercourse 73 with her.’ 74 For what was spoken has also truly happened, because the two peoples, being sorely pricked by the working of Satan in them, always wish to conduct persecutions and oppressions against the church, since they are zealously seeking to utterly destroy her, though these themselves are not in agreement with each other. 1.16.5. ‘And one said to the other “Let us now go home because it is the hour of the noon time meal.” And having gone out they separated from one another. And after turning back they came to the previous place.’ 75 And so to have separated themselves from one another at the hour of the noon time meal and to have turned back to the previous place indicates that with regard to terrestrial foods the Jews are not in harmony

71

Galatians 2:4. Susannah 9,12. 73 συγγενέσθαι; I translate this term in a slightly immodest way because Hippolytus claims that it is not as modest as it could be (1.31.2). 74 Susannah 10–11. 75 Susannah 13–14. 72

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with the gentiles, but in opinions 76 and in every worldly matter, they meet at these things and agree. 1.16.6. And so Scripture says, ‘And they asked one another the reason [why they returned], and they acknowledged their lust.’ 77 They prophesied to one another that they are destined to be examined by angels in order to give an account to God because of every sin which they committed, as Solomon says, ‘A trial shall destroy the impious.’ 78 For they are caught in the trial of the wicked. 1.17.1. ‘And it happened, while they watched for a fitting day when she would enter, just like the two previous days, with only two maidens, that she desired to wash in the garden because it was hot.’ 79

1.17.2. ‘And it happened, while they watched for a fitting day.’ 80 What does Scripture say is fitting, but the day of the Passover in which the washing in the garden prepares those who burn 81 and the Church, like Susannah, who is washed, is offered as a pure bride for God?

1.17.3. And so Scripture says, ‘she would enter, just like the two previous days, with only two maidens because she desired to wash in the garden.’ 82 It is clear that whenever the Church, according to custom, longs to receive the spiritual washing, it is necessary in this to follow two handmaidens. For the confessing church receives the washing through faith unto Christ and through love unto God… 76

θεωρίαις, perhaps ‘spectacles.’ It is unclear if Hippolytus is claiming that Jews and Gentiles agree over worldly things like spectacles (perhaps where Christians would be thrown to the lions, Commentary on Daniel 3.31.2–3) or that Jews and Gentiles agree on both worldly matters and mental or spiritual matters. 77 Susannah 14. 78 Proverbs 1:32. 79 Susannah 15. 80 Susannah 15. 81 It is unclear if Hippolytus is speaking of refining fire or hellfire, or if he made a distinction between the two. He makes a similar reference in his Commentary on the Song of Songs 1.15.2–3. 82 Susannah 15.

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1.17.4.… 83 and the two handmaidens, faith and love, as they follow her 84 prepare the oil and the ointments for the washings. 1.17.5. Now what then were the ointments, but the commandments of the Word? What was the oil, but the power of the Holy Spirit, in which after washing believers are anointed as with myrrh? 1.17.6. [Scripture], through the blessed Susannah, long ago foreshadowed these things for us, so that we who believe in God may now not consider the things which happen in the church to be strange, but instead may believe these things which were foreshadowed long ago through the patriarchs, just as also the apostle says, ‘These things came upon them as examples, and were written for your understanding, upon whom the ends of the ages have come.’ 85 1.18.1. That the garden, which was planted in Eden by God, was intended to become a model and image of the church, the lovers of learning must recognize. 1.18.2. For it is necessary that heavenly things be reflected by earthly things and that spiritual things be known from models and that eternal things be observed from transitory things, as God also commanded Moses to make a tabernacle ‘according to the model which was shown to him on the mountain.’ 86 1.18.3. Now what was that which has been seen, but the images of heavenly glories and forms, from which [Moses] fashioned a tabernacle from incorruptible wood corresponding to the fleshly representation? This was so that, for those who regard fleshly things, terrestrial things might be revealed, but for those who regard spiritual things, future heavenly things might be revealed.

1.18.4. And so Eden is called a place of delight, that is a garden 87. It was planted in the east, being adorned with seasonable trees and all 83

tion.

84

Richard believes that there is a lacuna here in the manuscript tradi-

Or: it. 1 Corinthians 10:11. 86 Hebrews 8:5; Exodus 25:40. 87 Or: Paradise. 85

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kinds of fruits, so that the community of the righteous would understand that the place is holy, in which the church was planted. 1.18.5. For neither is a mere place able to be a called a church, nor a house which is built with stone and clay, nor a man himself able to call himself a church. For a house is destroyed and a man dies. 1.18.6. What therefore is a church? A community of saints participating 88 in truth. 1.18.7. Therefore unanimity and the way of the saints on a single path, this is a church, a spiritual house of God, which was planted in Christ as it was in the east, in which diverse and blossoming trees appear to those who enter, in which there is the generation of the fathers, distinguished from the beginning, and the works of the prophets, which were fulfilled after the law, the chorus of the apostles who became wise through the Word, of all the martyrs, who will be saved through the blood of Christ, and the calling of the virgins, who are sanctified through water, the chorus of teachers and the order of bishops, and of priests and Levites, [these are a church]! 1.18.8. And having been adorned in every manner and way, all these things flourish in a church, being unable to be destroyed. We ourselves, while partaking of their fruit, rejoice, since we eat of the spiritual and heavenly food that comes forth from them. 1.18.9. For the blessed patriarchs themselves ministered the oracles of God to us, just as blossoming trees which were planted in a garden also bear fruit among themselves at all times, in order that even now we might know the sweet Christ who is sent forth from them, who is the fruit of life who is given to us. 1.18.10. In this Eden a river of everlasting water flows and four rivers, which stream from it, pour over all the land of men, 89 as also is displayed in the Church. For Christ, who is a river, through the fourfold saving Gospel, watches carefully over all and is present in 88 89

πολιτευομένων. Genesis 2:10

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all. And he also irrigates and waters all who believe in him, as the prophet says, ‘Rivers shall gush from his heart.’ 90 1.18.11. And so in the Garden there was exhibited a tree of knowledge and a tree of life, 91 as now in the church the Law and the Word are displayed as two trees which have been planted. For ‘through law came knowledge of sin’, 92 but through the Word, life and forgiveness of trespasses is given. 1.18.12. For even then Adam, after he disobeyed God and tasted from the tree of knowledge, became an outcast of the garden and was cast out from the land and into the land he returned. 93 1.18.13. Likewise again he who has believed and has not kept the commandments is deprived of the Holy Spirit and has become an outcast of the Church. He no longer receives [the Holy Spirit] but since he has become earth [again], he is bound to return to his old self. 94 1.19.1. Therefore when Scripture says, ‘Susannah would enter and walk around in the garden of her husband’, 95 it indicates that all the kings and those in preeminence plant gardens for themselves in cities and lands in order to delight in them, as Jehoiakim did in Babylon. 1.19.2. For there was a garden adjacent to his house in which Susannah entered and was walking around, being devoted to prayer and singing hymns and songs to God. It was she who sent out the two handmaidens to bring the prescribed things in order to bathe.

1.19.3. ‘But they shut the doors of the garden and exited through the skewed 96 ones’, 97 in this the future things are foretold inasmuch as whoever 90

Isaiah 35:6, John 7:38. Genesis 2:9 92 Romans 3:20. 93 Genesis 3:6, 24. 94 Romans 6:6. 95 Susannah 7. 96 πλαγίας, this word simply means ‘side’ but has a metaphorical connotation of ‘crooked’ or ‘treacherous.’ Hippolytus seems to believe that this kind of door is ‘narrow’ or ‘small’; see 1.24.5. 91

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wishes to partake of the water of the garden ought to renounce the wide doors, and enter through the small and narrow one. 98

1.19.4. ‘And they did not see the elders because they were hidden.’ 99 For just as then in the garden the devil was hidden in the serpent, in this way even now, after hiding himself in the elders he craves his lust, so that again a second time he might destroy Eve. 100

1.20.1. ‘And it happened as the maidens went out, that the elders also rose and ran to Susannah 101 and said, “Behold, the doors of the garden are locked and no one sees us and we lust for you. Therefore consent to use and lie 102 with us. But if not, we will testify against you that a young man was with you and on account of this you sent the maidens away from you.”’ 103 1.20.2. O lawless rulers and leaders who are filled with diabolical activity! 1.20.3. Did Moses hand down these things to you? In this way, though reading the law, do you teach other people? You who say not to commit adultery, do you commit adultery? 104 You who preach not to murder, do you murder? You who say not to lust, do you wish to destroy your neighbor’s wife? 1.20.4. Therefore, tell me, rulers of Israel, God who has made all things, does he not see? The day and the sun, do they not see your work? And the earth, which is defiled by you, does it not cry out? 1.20.5. Why do you lawless ones mislead a chaste and pure soul with lying words so that you might stir up your lust? 1.20.6. These things befell Naboth the Israelite, who did not consent to give his vineyard to Ahab, so that he could have a vegetable 97

Susannah 17–18. Matthew 7:13–14; Luke 13:24. 99 Susannah 18. 100 2 Corinthians 11:3 101 Lit: her. 102 γενοῦ. 103 Susannah 19–21. 104 Romans 2:22 98

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garden, and on account of this the righteous man, after being accused, was unrighteously killed. 105 1.20.7. These things of yours were shameless terrors from the beginning on account of the deceiver who from the beginning was hidden in you. 1.20.8. For with her there really was a youth from heaven, who did not have intercourse 106 with her, but appeared 107 to her. 1.21.1. And so after hearing these words, the blessed Susannah was pierced in the heart and girded her body, as she did not want to be defiled by the lawless elders. 1.21.2. And this event truly had to come upon Susannah. For you may now also find this being fulfilled in the Church.

1.21.3. For when the two peoples 108 agree to destroy the lives of saints, they observe a fitting day and after rushing into the house of God, while all the people pray and hymn to God there, they, laying hold of them, drag some into court and arrest them saying, ‘Come, consent to us and sacrifice to our gods, but if not we will testify against you.’ As some of them are not willing, they, leading them to the deputies, charge them as practicing what is contrary to the decree of Caesar and they condemn them to death.

1.22.1. ‘Then Susannah, having sighed deeply, said “I am in dire straits 109 for if I would do this now, it is death to me, yet if I would not, I will not escape your hands, but it is more desirable for me, having not done so, to fall into your hands than to sin before the Lord.”’ 110

105

1 Kings 21:1–14. συγγινόμενος. 107 προσερχόμενος; ironically, the metaphorical interpretation of this word is to ‘have sexual intercourse.’ 108 Gentiles and Jews. 109 Lit: It is narrow for me on all sides. 110 Susannah 22–23. 106

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1.22.2. Behold, the words of the chaste woman who also heeded God! She says ‘I am in dire straits’, 111 for the church is not only persecuted and oppressed by the Jews, but also by the gentiles and by those who are falsely called Christians, who always, beholding the temperance and tranquility 112 of the Church, 113 use force to destroy her.

1.22.3. ‘And so if’, she says, ‘I would do this, it is death to me.’ 114 For to disobey God and to obey men is death and works eternal punishment.

1.22.4. ‘Yet if I would not, I will not escape your hands.’ 115 And she has said this true [word]. For those who are brought forward for the sake of the Name of Christ, if they would do what is commanded by men, they die to God, but live to the world; but if they do not do so, they do not escape the hands of the judges, but being condemned by them, they die. 1.22.5. For it is more desirable for us, having not done so, to fall into their hands than to sin before the Lord. For this is more profitable: to be put to death unrighteously by men, so that we may live with God, than, consenting to them and, after being released by them, to fall into the hands of God. 1.22.6. ‘For on account of this our Lord Jesus Christ also lived and died and rose again, so that he might reign over the living and the dead.’ 116 1.23.1. Long ago Susannah taught these things to us in every way, foreshadowing in herself the mysteries of the church whose faith and reverence and chastity of the body are preached in all the earth until now.

1.23.2. Therefore I exhort all those who read this scripture, women and virgins, the small and the great, as you hold before your eyes 111

Lit: It is narrow for me on all sides. Lit: chaste and tranquil [nature]. 113 Lit: her. 114 Susannah 22. 115 Susannah 22. 116 Romans 14:9. 112

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the judgment of God, receive her example and imitate her! Then, as Susannah was justified by God and by the Word which was administered through Daniel, you will be able to be delivered from the second death. 117 1.23.3. For you, O men, who seek the temperance of Joseph, and, you O women who seek the purity and faith of Susannah, do not give in to the censure of blasphemy against yourselves, lest you maintain that what was said by the two elders is true. 1.23.4. For many liars and deceivers have crept in, deluding the uncorrupted souls of the saints, who destroy women with persuasive words and drag them on for the sake of their own lust, who overturn men with heretical sayings, so that their own will may be accomplished. 1.23.5. On this account the apostle, foreseeing the things which will be, said, ‘I fear that, as the serpent deceived Eve through his villainy, your thoughts will be corrupted from the knowledge which is in Christ.’ 118 1.23.6. I exhort all you saints, be sober-minded, love the truth and take notice of the purity of Susannah, who was not enslaved to the flesh, nor to the lust of pleasure, nor was carried away 119 by the persons 120 of the elders, but feared God with a whole heart; she chose the temporary death, so that she might escape the second death 121 of fire. 1.24.1. And so, while these things were happening, Scripture says, ‘And Susannah cried with a great voice, but the two elders also cried out against her.’ 122 1.24.2. To whom, therefore, did Susannah cry out but to God, as Isaiah also says, ‘Then you will cry out and God will hear you, while you are still speaking he will say “Behold, I am here.”’ 123 Revelation 2:11, 20:6, 20:14, 21:8 2 Corinthians 11:3. 119 Lit: snatched up. 120 Lit: faces. 121 Revelation 2:11, 20:6, 20:14, 21:8 122 Susannah 24. 117 118

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1.24.3. ‘But the two elders also cried out against her.’ 124 For the lawless do not cease crying out against us and saying, ‘Take such a one from the earth. For it is not proper for them to live!’ 1.24.4. ‘And as he was running, one [of the elders] opened the doors of the garden’, 125 exhibiting the broad and wide way, through which they, who are misled to these doors, perish. 1.24.5. For the maidens revealed the narrow and skewed door to us, through which they also marched. 1.25.1. And the slaves, after hearing the voice of Susannah, went in. But these [elders], having opened the broad doors, did the opposite, contriving a certain pretext of death for her. 1.25.2. ‘But when the elders spoke their words the slaves were exceedingly ashamed, because there was never yet a wicked word against her.’ 126 1.25.3. When one lives chastely from boyhood, beloved, this provides approval of men even unto death. For the same happened to Susannah, who from childhood attended precisely to the law of Moses and, having lived chastely and temperately, she made the saying which was spoken against her through the elders to be not credible. 1.25.4. And in this way every believing man or believing woman, if they keep the faith that they have received while fearing God, will not sin. 1.25.5. But if one ever should say they are a believer, but does deeds of unbelief, such a one receives from God double judgment, even if now they expect to escape notice in this world. 1.26.1. ‘And it happened on the next day, as the people came to her husband Jehoiakim, the two elders also came, who were full of designs of lawlessness against Susannah in order to kill her, and they said before the people, “Send for Susannah, daughter of Hilkiah, who is the wife of Jehoiakim.” And they 123

Isaiah 58:9. Susannah 24. 125 Susannah 26. 126 Susannah 27. 124

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sent [for her] and she and her parents and her children and all of her relatives entered.’ 127 1.26.2. This is seen even now. For when one of the saints is seized, he is brought to the court and there all people run together to see what will happen to him. 1.26.3. ‘Susannah was beautiful in appearance and exceedingly pleasing to the eye.’ 128 For she was encompassed with a beauty not [like] the beauty of a harlot’s body, the kind of which encompassed Jezebel, nor of the face, which is covered with many kinds of makeup, 129 but she possessed a beauty of faith and of chastity and of holiness. 1.26.4. ‘The lawless ones commanded her to be revealed, for she was veiled, in order that they might have their fill of her beauty.’ 130 Let us consider, beloved, whose evil deed this was. For while the apostle said, ‘A woman ought to have a veil upon her head on account of the angels’, 131 these men did the opposite, they commanded that she be revealed in front of the people and at this they were not ashamed. 1.26.5. ‘Standing in the midst of the people they placed their hands upon her head’, 132 so that even while touching her they might slake the glut of their own lust. 1.26.6. ‘But she, while wailing, looked up to heaven. For her heart was relying on the Lord.’ 133 For through her tears she attracted the Word from the heavens, who also through tears was destined to awaken the dead Lazarus. 134 1.27.1. ‘The elders said, “While we were walking around in the garden alone, she entered with two handmaidens and she closed the doors of the garden and 127

Susannah 28–30. Susannah 31. 129 2 Kings 9:30 130 Susannah 32. 131 1 Corinthians 11:10, here Hippolytus differs from most New Testament Greek manuscripts by reading ‘veil’ instead of ‘authority.’ 132 Susannah 34. 133 Susannah 35. 134 John 11:43. 128

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she sent away the handmaidens and a young man came to her, who was hidden and he reclined with her. But as we were in a corner of the garden and saw the lawlessness, we ran to them. And though we saw them having intercourse 135 with one another there, we were not able to get a hold of him on account of the fact that he was stronger than us and, after opening the doors, he escaped. But after we reached her we asked who the young man was, but she did not wish to tell us. These things we witnessed.” And they believed them as elders of the people and judges and they condemned her to die.’ 136 1.27.2. It is incumbent upon us therefore to be steadfast in all matters—not heeding lying words, nor to be easily persuaded by the persons of rulers and be carried away—since we know that we have to give an account to God. Rather [it is incumbent upon us,] through attaining the truth and seeking the exactness of faith, to be acceptable to God. 1.27.3. For long ago when the sons of Israel carelessly trusted the rulers and did not examine the truth, they became guilty of murder when they unrighteously condemned Susannah. 1.27.4. But she, invoking the advocate from heaven, cried out saying, ‘Eternal God, who knows the secret things, who sees all things before their existence, you know that they have falsely testified lies against me. Behold, I shall die even though I have not done anything for which these men wickedly conduct themselves against me.” And God heard her voice.’ 137 1.27.5. For as many as call upon him with a pure heart, God listens to them. But as many as do so in treachery and hypocrisy, he turns his face from them. 1.28.1. [Scripture] says, ‘And while she was being carried off to be killed, God aroused the Holy Spirit in a young boy, who was Daniel by name. And he cried out with a great voice, “I am innocent of this woman’s blood!”’ 138 1.28.2. And so what is this which has happened, beloved? Let us put it before us. Why did this assistance from the Lord not happen 135

συγγινομένους. Susannah 36–41. 137 Susannah 42–43. 138 Susannah 45–46. 136

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before her condemnation, but rather while she was being led away to be killed? It was in order that the majesty and the power of God may be exhibited. 1.28.3. How therefore is this so? When God wishes to redeem one of his slaves, he is able to redeem him and to save him whenever he wishes and as he wishes. But when he wishes to take him, he allows him to die, so that after enduring punishments and crowning him as a genuine athlete, God might glorify [him]. 1.28.4. For after Susannah prayed and was heard, an angel of the Lord was sent as her advocate and became her helper, so that he might destroy her plotters. 1.28.5. Whose assault [on the elders], the blessed Daniel saw as he was a prophet and possessed a spirit of God; he cried out saying, ‘I am innocent of this woman’s blood’, 139 so that he himself might not also become guilty of murder, in which manner also Pilate did to Christ, who washed his hands with water, saying ‘I am innocent of this man’s blood.’ 140 1.29.1. But perhaps someone will say that what is spoken [here] is unwritten and it is not possible to know if Daniel saw an angel and cried out, ‘I am innocent of this woman’s blood.’ 141 1.29.2. If you wait a little, O man, Daniel himself will teach you!

1.29.3. ‘For after the people heard the voice and were amazed, Daniel 142 answered them, “Are you so dull, sons of Israel? You condemn a daughter of Israel after you have not examined, nor discovered what is clear? Return now to the place of judgment! For they have falsely testified lies against her.” And the people turned back with haste.’ 143 But the lawless ones—jeering at Daniel and setting him at naught for being a young boy since they did not see the power of the Word in him—they considered saying, 139

Susannah 46. Matthew 27:24. 141 Susannah 46. 142 Lit: he. 143 Susannah 47–50. 140

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‘Come sit in the midst of us and explain this to us because God has given to you the presbytery!’ 144 1.29.4. He said, ‘“Separate them a great distance from one another and I will interrogate them.” When they were separated from each other, Daniel 145, after summoning one of them, said to him “You are decrepit with wicked days; now your sins, which you did formerly, have arrived, O you who propound unrighteous judgments and condemn the innocent, but free the guilty, though the Lord says, “The innocent and righteous you shall not kill.” 146 And so now if you did indeed see her, tell me, under what tree did you see them having relations 147 with one another?” He said, “Under the mastic 148 tree.” But Daniel said, “You have lied directly upon your own head. For already the angel of God has come, taking the sentence from God to cut you in half. 149”’ 150 1.29.5. Daniel, therefore, answered the question. For when he said, ‘Already the angel of God has come taking the sentence from God to cut you in half’, 151 it is clear that when Susannah prayed to God and was heard, then the angel was sent out to help her. 1.29.6. In which manner it also happened to Tobit and Sarah. For after they prayed, in the same hour and the same day the entreaty of the two was heard and ‘the angel Raphael was sent out to cure the two.’ 152 1.29.7. Therefore, Scripture thus foretold through the prophet Amos to the house of Israel saying, ‘If the Lord God does a deed will he not reveal it first to his slaves the prophets?’ 153 A vision occurred to Daniel and the Holy Spirit was awakened in him, so that, after the ex144

Susannah 50. Lit: he. 146 Exodus 23:7. 147 ὁμιλοῦντας. 148 σχῖνον. 149 σχίσαι. 150 Susannah 51–55. 151 Susannah 55. 152 Tobit 3:16–17. 153 Amos 3:7. 145

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amination which was performed by him occurred, the angel might slay them as wicked false-witnesses. 1.30.1. But since we have already described in the foregoing, that the two elders refer to a model of two peoples, one from the circumcision and the other from the gentiles, who are also always becoming plotters against the church, let us see the words of Daniel himself and learn that in nothing does Scripture deceive us. 1.30.2. For when he said to the first elder, ‘You are decrepit with wicked days; now your sins which you did formerly, have arrived, you who propound unrighteous judgments and condemn the innocent, but free the guilty, though the Lord says “The innocent and righteous you shall not kill.”’ 154 Daniel 155 speaks to one who knows and loves the law. 1.30.3. To the other [elder] he did not speak in this way, but he said to him, ‘You seed of Canaan and not of Judah.’ 156 By disparaging him as a Canaanite, he demonstrates that he was of such a nation when he spoke to him as being uncircumcised. Thus, he says ‘“Has lust deceived you 157 and beauty perverted your heart? You 158 acted this way against the daughters of Israel, and they, fearing you, had relations with 159 you 160, but the daughter of Judah did not endure your 161disgrace. Now therefore, if you 162 did indeed see her, tell 163 [me], under what tree did you 164 see them having relations with 165 one another?” And he said “Under the oak. 166“ But Daniel

154

Susannah 56; Exodus 23:7. Lit. he. 156 Susannah 56. 157 Singular. 158 Plural. 159 ὡμίλουν. 160 Plural. 161 Plural. 162 Singular. 163 Singular. 164 Singular. 165 ὁμιλοῦντας. 166 πρῖνον. 155

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said, “You have also lied directly against your own head. For the angel of God is about to cut 167 you 168 in half, so that he may destroy you both.”’ 169 1.31.1. And so in order that the sacredness of the holy writings may be kept in all things and the pure mouth of the blessed prophets may be proclaimed as pure, let us compare words with words and reckon phrases with phrases. 1.31.2. For then while the elders plotted through wicked words to disguise their desire and shamelessly said, ‘We saw them having intercourse 170 with one another’, 171 the blessed Daniel more appropriately put what was both disgracefully and repulsively spoken by them, saying to them, ‘Under what tree did you see them having relations 172 with one another?’ 173 For the sense of ‘having relations with 174’ is [more modest than] ‘having intercourse [with].’ 175 1.32.1. Accordingly, after these things happened [Scripture] says, ‘All the synagogue cried out in a great voice and gave praise to God because Daniel opposed the ones who falsely testified from their mouth.’ 176 1.32.2. And so what shall we say? While one said, ‘The mastic tree’, yet the other, ‘The oak’, in this there is evidence. 1.32.3. For what did they intend to say? ‘In attempting to seize the young man, we did not unmistakably see what kind of tree it was.’ 1.32.4. But since divine Scripture instructs us in all things, leading us to truth, in this it is necessary to know that they were constrained by the Spirit to name such trees which were not planted in 167

πρίσαι. Singular. 169 Susannah 57–59. 170 συγγινομένους. 171 Susannah 39. 172 ὁμιλοῦντας. 173 Susannah 54, 58. 174 ὁμιλοῦντας. 175 Though Hippolytus himself used the less modest term ‘have intercourse with’ in 1.20.8. 176 Susannah 60–61. 168

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the garden, so that out of their own mouth they might accuse themselves. For if they named one of those which was planted there, they likely would have persuaded the people with this word. But at that moment it was not so, for they pointed out things that were not there. 1.32.5. For after Daniel refuted the misgivings of their hearts by their words—and also their terrible lust which they still had before their eyes—he declared their secret errors which they did long ago to the daughters of Israel. And having revealed that they themselves were refuted by the Holy Spirit as being darkened in mind, they named foreign trees, so that through their words they would be shackled by their own selves. 1.33.1. For which reason when all the people and all her relatives heard this they shouted, saying ‘They lied! For neither a mastic tree nor an oak have been planted in the garden.’ 177 1.33.2. ‘After this, the whole synagogue, having risen, gave praise to God who saves those who hope in him. And they stood up against the two elders and did to them in the manner which they wickedly wanted to do to [their] neighbor. And they killed them because Daniel convicted them from their own mouth as having borne false witness’, 178 so that what was spoken was fulfilled, “He who digs a trench for his neighbor, he himself falls into it.” 179 And blameless blood was saved in that day. 1.33.3. And Hilkiah and his wife along with Jehoiakim her husband and the whole synagogue praised God concerning their daughter, because a shameful matter was not found in her. And Daniel became great before the people from that day forward.’ 180 1.34.1. And so we ought to attend to all matters, beloved, fearing lest someone who is caught in some trespass indicts his own soul, since we know that God is an advocate for all, and nothing which is committed in the world escapes his notice as he himself is the all177

Susannah 60. Susannah 60–62. 179 Proverbs 26:27. 180 Susannah 62–64. 178

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seeing eye. Therefore, wakeful ones, who always live chastely from the heart, imitate Susannah and delight in the garden and enjoy the ever-flowing water! Wipe off all filth and consecrate yourselves with heavenly oil, so that you may offer a pure body to God! Kindle your lamps and await the bridegroom, so that you may welcome him who knocks! Celebrate God through Christ in song, to whom be the glory forever! Amen.

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Concerning the Image which King Nebuchadnezzar Set Up 2.1.1. ‘In the second year of Nebuchadnezzar’s reign, Nebuchadnezzar dreamed a dream and his spirit was amazed, and his sleep fled from him. And the king said to call the enchanters and the magicians 181 and the sorcerers and the Chaldeans to proclaim to the king his dreams. And they came and stood before the king. And the king said to them, “I dreamed and my spirit was amazed to know the dream.” And the Chaldeans spoke to the king in Syrian, “O king, live forever! Tell the dream to all your [servants], and we will proclaim the interpretation.” But the king answered the Chaldeans, “It 182 has departed from me. And so, if you do not make known the dream to me and its interpretation you shall be destroyed and your houses shall be plundered. But if you do make known the dream and its interpretation to me, you will receive gifts and presents and much honor from me—only proclaim to me the dream and its interpretation.”’ 183 2.2.1. And so, the dream which was seen by the king was not earthly, that it might be interpreted by the wise men of the world, but it was heavenly, according to the plan and foreknowledge of God, which are fulfilled in their own times. 2.2.2. And on account of this it was concealed from men who comprehend earthly things, so that to those who seek heavenly things, the heavenly mysteries may be revealed. 2.2.3. For also in Egypt it happened similarly to Pharaoh. 2.2.4. For when he saw dreams he related them to all the interpreters of Egypt, and there also was no one who declared them to Pharaoh. But when the blessed Joseph was present he easily disclosed the things which were not apprehended by others. And on account of this the king, having been astonished, answered all his [servants], saying, ‘Have we ever found such a man, in whom is a spirit of 181

Or: magi. Lit: the word. 183 Daniel 2:1–6. 182

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God?’ 184 Therefore, Scripture is indicating that no one will be able to describe the heavenly mysteries, unless he should interpret as a partaker of the Holy Spirit. 2.2.5. Therefore, also in Babylon the vision was thus concealed from the king so that he who was chosen by God, Daniel, might be shown as a prophet. For whenever such things are hidden from others but then revealed by another, this inevitably demonstrates that the one speaking is a prophet. 2.3.1. Therefore, so that the Chaldeans would not deceive the king with words of deceit after they had plotted something, Nebuchadnezzar was sorely pricked and said to them, ‘“In truth I myself know that you are buying time because you see that the matter has departed from me. And so if you do not report to me the dream, I know that you have contrived to say a false and twisted thing before me until the time has passed.” The Chaldeans answered the king saying, “There is not a man on earth who is able to make known the king’s concern 185, because every great king and ruler does not ask such a matter of an enchanter, magician, sorcerer, or Chaldean, because the word which the king asks is difficult 186, and there is not another [being] who [is able] to proclaim it before the king, except the gods whose dwelling is not with any flesh.”’ 187 2.3.2. After these things were said the king became angered and ‘commanded that all the wise men of Babylon be killed. And the edict went out and the wise men were being killed.’ 188 2.4.1. And so since they said that what was sought by the king was impossible to be recounted by a man, God showed them that the things which are impossible with men are possible with God. 189

2.4.2. For Arioch the Chief-Butcher 190 was about to kill both Daniel and his three friends—for he himself had gone out to kill the 184

Genesis 41:38. Lit: matter. 186 Lit: deep. 187 Daniel 2:8–11. 188 Daniel 2:12–13. 189 Matthew 19:26; Mark 10:27; Luke 18:27 185

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wise men of Babylon. For Scripture has said that the ruler of the sword is the Chief-Butcher. 191 For even as a butcher kills all creatures and butchers them, in the same way also the rulers of this world kill men, butchering them as unreasoning animals—[but] Daniel went forth and said, ‘“For what reason has this reckless proposition come out from the face of the king?” For he sought to learn from him the cause for which the Babylonians were being slaughtered.’ 192

2.4.3. And ‘Arioch made known the matter to Daniel.’ 193 He, having heard this, ‘asked him that he might give time to him that he might make known the interpretation to the king.’ 194

2.5.1. ‘Then Daniel went into his house and made known the matter to Ananiah and Mishael and Azariah. And they sought mercies from the God of heaven so that they would not also be destroyed with the rest of the wise men of Babylon. Then the mystery was revealed to Daniel in a dream at night and Daniel blessed the God of heaven saying, “May the name of the Lord be blessed forever and ever, because wisdom and understanding and strength are his. And he himself changes seasons and times, and he appoints kings and removes them; giving wisdom to the wise and insight to those who see with understanding. He himself reveals deep and hidden things, knowing things in darkness, and light is with him. To you, God of my fathers, I give thanks and praise, because you have given to me wisdom and power and you have made known to me what we asked of you and you have made known to me the matter of the king.’ 195 2.5.2. And so it is necessary for us to know the kind-heartedness of God, how to the worthy and to those who fear him, he swiftly reveals and unveils, fulfilling their petitions and requests, as the 190

Lit: Chief-Chef. To a Greek speaker this foreign word sounded like a person who was in charge of cooking, but in actuality it refers to a chief of soldiers or guards. Previously, in 1.3.5, this word was rendered ‘Captain.’ 191 Lit: Chief-Chef. 192 Daniel 2:15. 193 Daniel 2:15. 194 Daniel 2:16. 195 Daniel 2:17–23.

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prophet says, ‘who is wise and shall understand all these things? Does a man of understanding even know these things?’ 196 2.6.1. After this happened, Daniel rose and went to Arioch and said to him, ‘Do not destroy the wise men of Babylon, but bring me before the king and I will proclaim to the king the dream and its interpretation.’ 197 2.6.2. And when he heard these things ‘he brought in Daniel with haste and said. “I found a man from the sons of the captivity of Judah, who will proclaim the interpretation to the king.”’ 198 2.6.3. And he, being astounded, said to Daniel, ‘“Are you able to proclaim the dream which I saw and its interpretation?” And Daniel said “The mystery about which the king asks is not for magicians, enchanters, or soothsayers to proclaim to the king, but there is a God in heaven who reveals mysteries, and makes known to king Nebuchadnezzar what must take place in the last days.”’ 199 2.6.4. See how through these words he saves the Chaldeans from the danger which was to kill them and teaches the king not to seek heavenly mysteries from earthly men, [mysteries] which are destined to be fulfilled by God in their own times! 2.6.5. And on account of this he, sending the mind of the king up to God, said, ‘There is a God in heaven who reveals mysteries’, 200 from whom it is necessary for a man to receive by mercy the requested petition. 2.6.6. Just as he himself also, who was lowly and who humbled himself and who did not boast—though he was found wiser than all of the Babylonians—said, ‘Moreover this mystery was not revealed to me because the wisdom in me is beyond all those who dwell upon the earth,

196

Hosea 14:9 (14:10 LXX). Daniel 2:24. 198 Daniel 2:25. 199 Daniel 2:26–28. 200 Daniel 2:28. 197

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rather [it was revealed to me] for the sake of making known the interpretation to the king, so that you may know the considerations of your heart.’ 201 2.6.7. For after the king had mastered Egypt and had taken over the Jewish land and deported the people, he was upon his bed and considered what would happen after these things. 2.6.8. But he who knows the secrets of all and searches the considerations of hearts, this one revealed to the king 202 what would happen through the image, but God 203 hid the vision from him, so that the plans of God would be able to be explained not by the wise men of Babylon, but by the blessed Daniel, inasmuch as the things which were hidden from all may be revealed through a prophet of God. 2.7.1. In all events [Scripture] says, ‘You, O king, were looking, and behold, one image: Great was that image and its appearance was fearful. The head of the image 204 was of pure gold, its hands and chest and its arms were silver, the stomach and thighs were bronze, its legs were iron, the feet were part iron and part clay. You were looking until a stone, which was cut without hands, struck the image at the iron and clay feet and crushed it completely. Then all at once, the clay, iron, bronze, silver and gold were ground and they became like chaff from the summer threshing floor. And the strength 205 of the wind carried them away and no place was found for them. And the stone which struck the image became a great mountain and it filled all the earth. This is the dream and we will tell its interpretation before the king. You, O king, are the king of kings, to whom the God of heaven has given a strong, mighty, and honorable kingdom in every place where the sons of men dwell, and he has given into your hand beasts of the field and birds of heaven and he has ordained you Lord of all. You are the head of gold. And after you another kingdom shall arise, which is lesser than you. And a third kingdom [shall arise] which is bronze, which shall rule over all the earth. And a fourth kingdom will be strong as iron. In the way which iron grinds and subdues all, thus it will grind 201

Daniel 2:30. Lit: him. 203 Lit: he. 204 Lit: The image, of which its head. 205 Lit: large amount. 202

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and subdue all. And because you saw the feet and the toes, which were part iron and part clay, the kingdom shall be divided, and in it there shall be from the nature 206 of iron, in which manner, you saw iron mixed with clay. And the toes of the feet, which were part iron and part clay: part of the kingdom will be strong, but it shall be broken because you saw iron mixed with clay, they shall be mingled in the seed of men and one shall not cleave with the other, just as iron does not mix with clay. In the days of those kings, the God of heaven shall set up a kingdom which shall never be destroyed and the kingdom shall not be left for another people. It shall grind and crush all the kingdoms and it shall be set up forever, in which manner you saw that a stone was cut from a mountain without hands and ground the clay, iron, bronze, silver, and gold. The great God has made known to the king what is necessary to happen after these things. And the dream is true and its interpretation is faithful.’ 207 2.8.1. Nebuchadnezzar, after hearing these things and remembering the dream, recognized that what was spoken by Daniel was true, and ‘falling on his face he worshipped Daniel and said that gifts and perfumes should be offered 208 to him.’ 209 2.8.2. How strong is the grace of God, beloved, so that shortly before he was about to be killed with the rest of the wise men of Babylon, the king fell [on his face and] no longer worshipped him as a man but as a god and said that gifts and perfumes should be offered to him! 2.8.3. For also long ago the Lord announced the same to Moses saying, ‘Behold, I have given you as a god to Pharaoh’, 210 so that through the signs which happened under him in Egypt, Moses might no longer be acknowledged as a man, but might be worshiped as a god by the Egyptians. 206

Lit: root. Daniel 2:31–45. 208 Here there seems to be a high connotation of worship. The verb σπένδω which I have translated as ‘offer’ frequently refers to a drink offering, this combined with the word προσκυνέω that I have translated as ‘worship’ implies more than simple obeisance. 209 Daniel 2:46. 210 Exodus 7:1. 207

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2.9.1. And so Nebuchadnezzar, having been astounded at what was spoken by Daniel, said, ‘In truth your God himself is God of gods and Lord of those who rule, who also reveals mysteries, because you were able to reveal this mystery!” And the king promoted Daniel and gave him many great 211 gifts and appointed him over all the country of Babylon and [appointed him] as chief of the satraps over all the wise men of Babylon.’ 212 2.9.2. For since he humbled himself and declared [himself] to be the least of all men, the king extolled him and appointed him chief of all the country of Babylon. 2.9.3. In which manner Pharaoh also did to Joseph, having then appointed him ruler of all the land of Egypt. 213 2.9.4. For none of the men in all Egypt was found who was able to proclaim the visions to Pharaoh, except Joseph alone, and none of the wise men in Babylon were able to declare the visions to the king, except Daniel alone. 2.9.5. For from generation to generation God leads forth holy men to himself, who must be glorified in all the world. 2.10.1. ‘And Daniel asked [a favor] from the king and he appointed Shadrach, Mishach, and Abednego over the affairs of the country of Babylon.’ 214 2.10.2. And this which was done by Daniel is worthy of faith and approval. For because they themselves joined with Daniel in prayer to God so that the vision might be revealed to him and since Daniel himself received worth and honor from the king, he remembered them and set before the king the deed which was done by them, so that they also might be esteemed with a certain honor as fellow-initiates and God-fearing men. 2.10.3. For when they requested heavenly things from the Lord, they also gained earthy things from the king.

211

Lit: many and great. Daniel 2:47–48. 213 Genesis 41:41-42 214 Daniel 2:49. 212

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2.11.1. And so since the blessed Daniel described the vision to the king and was not silent about its interpretation, a line of inquiry remains for those who possess a keen mind, so that, again, what was spoken by Daniel may be explained by others. 2.11.2. Yet it is necessary for the lovers of truth to inquire precisely and not, by merely reading cursorily, to consider what was spoken by the prophets to be obscure. 2.11.3. For he sees a great image and he likens its head to be pure gold. Next, the shoulders and chest he describes as being silver. Then, the stomach and thighs are bronze. Next, the legs are iron. Likewise also the toes of the feet are clay and iron which has been mixed together 215. Then a stone, which is cut from a mountain without hands, strikes the image and grinds it. And the stone itself becomes a great mountain and fills all the earth. 2.11.4. After saying these things concerning the image, he afterwards divides it in accordance with [its] appearance and proceeding through each part he interprets them as kingdoms saying that the gold is king Nebuchadnezzar, describing him to be the golden head of the image. 2.11.5. Next, he names a second kingdom, implying that it is inferior, saying that it is silver. 2.11.6. Next, a third which is bronze. 2.11.7. Then, a fourth strong [kingdom] which is iron. 2.11.8. Next, the clay and iron, having been mixed together, exhibit the tips of the feet of the image. 2.11.9. For he began from the head so that he might display them to be gold. Next, the chest and arms and he names them as silver. Then, the stomach and thighs, and he indicates them to be bronze. Next, he describes the legs, and he points them out as iron. Then, the feet and ten toes, and he declares them to be clay and iron. After these things there is nothing left to see, but the stone which is 215

Lit: together in this.

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cut from a mountain and which struck the image, becoming in the end a great mountain which also fills all the earth. 2.12.1. And so how can we not consider that that which was prophesied long ago by Daniel in Babylon is even now still being fulfilled in the world? 2.12.2. For the image which was portrayed in that time [to Nebuchadnezzar], comprised the model of the kingdom of all the world. 2.12.3. In which times the Babylonians then reigned, as being the golden head of the image. 2.12.4. Then after them the Persians ruled for two hundred fortyfive years as they are shown to be silver. 2.12.5. After them the Greeks ruled, beginning from Alexander of Macedon, for three hundred years, as they are bronze. 2.12.6. After them the Romans, who are the iron legs of the image, being strong as iron. 2.12.7. Next the toes of the feet, so that in each place democracies 216 might be shown, which are destined to come which are distributed amongst the ten toes of the image, in which the iron will be mixed with clay. 2.13.1. After these things, what does Daniel say? ‘A stone was cut without hands and struck the image.’ 217 2.13.2. And so after the iron was mixed with clay and spread to the tips of the toes and, since people became discordant with one another, what is left which is necessary to await but Christ who comes from the heavens as a stone which is cut from a mountain? [He does so] that he might remove the kingdoms of this world and might set up the heavenly kingdom of the saints which shall never be destroyed; he is the mountain and the city of the saints which fills all the earth. 216 217

δημοκρατίαι; see also On the Antichrist 27–28. Daniel 2:34.

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2.13.3. And on account of this the blessed Daniel said, ‘And after the end of those days the God of heaven shall set up a kingdom which shall never be destroyed, and his kingdom shall not be left for another people.’ 218 2.13.4. Therefore, so that one may not mistrust what was spoken as to whether these things really will be or not, the prophet seals it, saying, ‘and the dream is true and its interpretation is faithful.’ 219 2.14.1. ‘In the eighteenth year, Nebuchadnezzar the king made a golden image, its height was sixty cubits and its breadth was six cubits, and he set it in the plain of Deira in the country of Babylon. And he sent out [a command] to bring together the governors, captains and rulers, leaders and chiefs and those in authority and all the rulers of the countries, to come to the consecration of the image which Nebuchadnezzar the king set up. And all were brought together and they came and stood before the image. And a herald shouted with strength, “To you it is said, O peoples, tribes, and tongues, in whichever hour you hear the sound of the trumpet, pipes and lyre, harp and psaltery and all the family of musical instruments, you shall fall down to worship the golden image. And whoever does not fall to worship, in that same hour he shall be cast into the burning furnace of fire.”’ 220 2.15.1. And so, after sufficient time had passed and the eighteenth year had come, the king, having remembered his dream, made a golden image whose height was sixty cubits and whose breadth was six cubits. 2.15.2. For since the blessed Daniel, when he interpreted the dream itself, answered the king saying, ‘You are the head of the golden image’, 221 for this reason king Nebuchadnezzar, having been puffed up and having been lifted up in heart, made the image as an antitype of the statue 222, so that he might be worshiped as God by all. 2.15.3. And so having furnished it with great size he set it up in the plain of Deira in the country of Babylon. 218

Daniel 2:44. Daniel 2:45. 220 Daniel 3:1–6. 221 Daniel 2:38. 222 Lit: of it. 219

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2.15.4. And having sent [out a command] he summoned together the governors, captains and rulers and all of those in authority to come to the consecration of the image, which Nebuchadnezzar the king set up. 2.15.5. And so then, while all the men were coming together for the event and while the instruments rang out together for it, the peoples, tribes, and tongues, fell down and worshipped the image, some of them [only because they] feared the king, but all became idolaters, [since] they heeded the word which was prescribed by the king. 2.16.1. ‘Then some of the Chaldeans came forward and accused the Jews before the king, “You O king, have issued a decree: every man who shall hear the sound of the trumpet, pipes and lyres, harp and psaltery and the orchestra of all the family of musical instruments and does not fall down to worship the golden image, he shall be cast into the burning furnace of fire. But there are Jewish men whom you have appointed over the affairs of the country of Babylon— Shadrach, Meshach, and Abednego—who do not heed, O king, your decree, who do not serve your gods and do not worship the golden image which you set up!” Then the king, after hearing this, called with wrath and anger for them to be brought in and Nebuchadnezzar 223 answered and said, “Is it true, Shadrach, Meshach, and Abednego that you do not serve my gods and worship the golden image which I have set up? And so now, if you are prepared, when you should hear the sound of the trumpet, pipes and lyre, harp and psaltery and all the family of musical instruments, fall down to worship the golden image. But if not, in that hour you shall be cast into the burning furnace of fire, and what god is there who shall take you out of my hands?”’ 224 2.17.1. Do you see the threat of the tyrannical human king, who did not know him who said, ‘Do not be afraid of men who are able to kill the body, in this they are not able to kill what is inside, but fear rather him who is able to destroy both soul and body in hell.’ 225 2.17.2. The boys, who did not cower at these words, answered saying, ‘We have no need to answer you concerning this matter. For there is a 223

Lit: he. Daniel 3:8–15. 225 Matthew 10:28. 224

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God whom we ourselves serve, who is able to deliver us from the burning furnace of fire and from your hands, O king, he will rescue us, and if not, let it be known to you O king that we will not serve your gods and we will not worship the golden image which you set up.’ 226 2.18.1. See, the three boys have become examples for all believing men; they who did not fear the crowd of satraps nor, having heard the words of the king, were they terrified, nor, having seen the burning fire of the furnace, did they cringe, but they despised all men and the whole world, holding the fear of God alone before their eyes. 2.18.2. Daniel, who was standing a far way off and keeping silent, taught these [three] to be courageous, while smiling at them, he himself even rejoicing at their witness, while observing the three boys who were about to be crowned against the devil. They were not deluded by musical skill nor enslaved by the pleasure of the instruments, nor carried away by the deceit of the Babylonians, nor subdued by the decree of the king, nor did they bend their knees before the golden image, which was wrought with a hammer. 2.18.3. These three believing witnesses were found in Babylon, so that through them God may be glorified and Nebuchadnezzar may be shamed and the idols of the Babylonians revealed as being nothing. 2.19.1. I shall dare to say something, yet I will not be at risk to say it. These [boys], having read the text [of Scripture], saw that what was spoken by the prophet was written concerning them! For how else did the text say to Babylon, ‘I shall make mention of Rahab and Babylon to those who know me’, 227 except if it foresees by the Spirit the mystery of the dispensation 228 there? 2.19.2. For these [boys], having seen all men worshiping the image and heeding the prescription of the king, settled their minds, say226

Daniel 3:16–18. Psalm 87:4 (LXX 86:4). 228 Lit: mysterious dispensation. 227

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ing, ‘This is not idly written, brothers, this is similarly fulfilled in us now. 2.19.3. For behold, it has come! Even our entire race has been taken captive and has become enslaved to the Babylonians. Nebuchadnezzar, like a great devil, tyrannizes against us and, having made a golden image, compels [us] to idolatry. 2.19.4. Let us remain faithful unto death, lest we disgrace our teacher, Moses, or lest we permit our race to be ridiculed. Let us three conquer all the power of the Babylonians. God will deliver us from the hand of the king, as he rescued our forefathers from the hand of Pharaoh. 2.19.5. Let us recall what happened long ago in the land of Egypt, when the sea was struck with a staff it was afraid, 229 and the Jordan, when it saw the ark, was turned back to its [source], 230 and Rahab the prostitute, when she was found faithful in the city of Jericho, she was preserved from the slaughter of the sword. 231 2.19.6. And now God is able to quench easily the fire of the furnace. 2.19.7. If he threatens death with the sword, let us persevere! If thrown to wild beasts let us not cower before the beasts! Let not the crowd of the Babylonians prevail over our faith!’ 2.19.8. Urging one another on as living combatants, the three young boys were led on by the Spirit to the pit, contending before myriads of unbelieving men. 2.20.1. But someone will say, ‘You are making sophistries.’ 2.20.2. Be educated, O man, about the things which happened under Antiochus [Epiphanes]. 2.20.3. ‘When the seven brothers together with their mother were taken, they were struck with scourges and whips, but one of them, answering said, “Why do Exodus 14:21 Joshua 3:14-16 231 Joshua 6:23-25 229 230

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you delay to ask and to learn? For we are prepared to die rather than transgress our patriarchal laws.”’ 232 2.20.4. ‘But becoming furious at this, the king commanded pans and cauldrons to be heated at once, and he commanded that the tongue be rooted out of the one who spoke first and, having been scalped, to be maimed while the rest of the brothers looked on. And as the steam of the pans was growing, they exhorted one another with [their] ancestral language, “The Lord God watches [over us], and in truth, he comforts us just as Moses spoke through the song which was spoken in their presence long ago saying, “He will be comforted with his slaves.”’ 233 2.21.1. You see how the Spirit of the Father teaches the martyrs to fix their minds [on the task], urging and encouraging them to despise this death and to hasten to what is better! 2.21.2. For if anyone is apart from the Holy Spirit, this one cowers in agony and, since he is afraid, he hides and is wary of the temporary death and cringes before the sword and does not persevere through punishment. He holds this world before his eyes, he cares for the matters of [this] life, he prefers [his] wife and he loves 234 his own children and seeks the riches of property. Since such a one does not procure heavenly power, he is recklessly destroyed. 2.21.3. And so it is necessary for every man who accepts the Word, to listen to what the heavenly king and master prescribes, ‘Whoever does not take up his cross and follow after me, is not worthy of me’, 235 and ‘He who does not renounce all his belongings is not able to be my disciple.’ 236 2.22.1. And so even then, in this way the three boys in Babylon, being disciples of faith, answered the king saying, ‘We have no need to answer you concerning this matter.’ 237 2.22.2. And Daniel, having heard these words, approved. 232

2 Maccabees 7:1–2. 2 Maccabees 7:3–6, Deuteronomy 32:36. 234 ἀγαπᾷ. 235 Matthew 10:38. 236 Luke 14:33. 237 Daniel 3:16. 233

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2.22.3. But again [they said], ‘There is a God whom we serve, who is able to deliver us from the burning furnace of fire and from your hands, O king, he shall rescue us.’ 238 2.22.4. The blessed Daniel, as he was a prophet and foresaw what is to come, approved that what was spoken by them truly would occur. And the boys, so that they may exhibit to the king their unsurpassable faith, added saying, ‘And if not, let it be known to you, O king, that we will not serve your gods and we will not serve the golden image which you set up.’ 239 2.22.5. Whose voice the blessed Daniel again heard a third [time], and having been amazed, crowned them as noble athletes in faith. 2.23.1. See the assurance of the words which were spoken through one mouth, so that they did not stumble in any matter! 2.23.2. For after the king threatened [them] and said, ‘Why do you not serve my gods and not worship the golden image which I set up?’ 240 They answered, ‘We have no need to answer you concerning this matter’, 241 not regarding him worthy of a defense of such [a statement]. 2.23.3. Then, after the king said, ‘You shall be cast into the burning furnace of fire, and what god is there who is able to rescue you out of my hands?’ 242 they opposed the word which was spoken by the king and said, ‘There is a God whom we serve, who is able to deliver us from the burning furnace of fire and from your hands, O king, he shall rescue us.’ 243 2.23.4. After the king again said, ‘And so, now if you are prepared, when you should hear the sound of the trumpet, pipes and lyre, harp and psaltery and all the family of musical instruments, fall down to worship the golden image.’ 244

238

Daniel 3:17. Daniel 3:18. 240 Daniel 3:14. 241 Daniel 3:16. 242 Daniel 3:15. 243 Daniel 3:17. 244 Daniel 3:15. 239

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But they [said] to him, ‘Let it be known to you O king that we will not serve your gods and we will not worship the golden image which you set up.’ 245 2.24.1. For the king set before them three reasons in one statement, like those who contend for three prizes [in a contest], so that having laid a trap, even if with only one reason, he might trip them up. 2.24.2. But they, wishing to be defeated in nothing, genuinely answered the three [reasons]. 2.24.3. For they set at naught the first reason of the king, showing that the idol which was worshiped by him was not worthy of any account. 2.24.4. Secondly, they taught the king that there is one whom it is necessary to fear and worship, saying, ‘There is a God whom we serve, he is able to deliver us from the burning furnace of fire.’ 246 2.24.5. Then thirdly, wishing to demonstrate their faith, they said, ‘And, if not, let it be known to you O king that we will not serve your gods and we will not worship the golden image which you set up.’ 247 2.24.6. That is, they safeguarded themselves through the reply, lest, after they were cast into the furnace, they might also be incinerated and the Chaldeans might boast and deceive the king saying, ‘Do not be vexed, O king, you prevailed and you took the prize from them. For they, shrieking and burning in the fire, were saying, “We beg you, Lord and king, we will do what is commanded by you, we will worship the image.”’ 2.24.7. Therefore, in order that after death they may be called faithful martyrs, they safeguarded themselves in every way since they did not want to give a place of pretext for the devil. 2.24.8. For they have carried up all authority and glory to God believing that ‘he is able to deliver us, but if not we would rather gladly die than to do what is prescribed by you!’ 248 245

Daniel 3:18. Daniel 3:17. 247 Daniel 3:18. 246

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2.25.1. ‘Then Nebuchadnezzar was full of wrath and the countenance of his face was changed before Shadrach, Meshach, and Abednego, and he said, “Heat the furnace seven times [hotter] until it has been kindled to the limit.” And he commanded 249 strong men, after binding [them] in strength, to cast them into the furnace of fire. 250and were cast into the burning furnace of fire according to the word of the king.’ 251 2.25.2. And so indeed the boys prevailed, if it is necessary to speak the truth… 252 For as strong as the word of the boys was, so was the king wrathful and he said, ‘Heat the furnace seven times [hotter]’, 253 [yet the king] was already totally defeated by them. 2.25.3. For the king prevailed in terrestrial matters, but the three boys prevailed in faith towards God. 2.25.4. But someone will say, ‘Was not, therefore, Daniel, being a friend of the king, able to intercede on their behalf and pardon the three boys?’ He was able to, but [it happened in this way] so that the great works of God may be shown and the Babylonians may learn to fear God; on account of this he stayed silent, so that also their faith might be shown and God might be glorified in them. 2.25.5. For if it happened [that Daniel approached the king] the Babylonians would have said, ‘If Daniel did not intercede with the king on their behalf, they would today be destroyed in fire’, and reckon grace to be human rather than the power of God. 2.26.1. But why was the king not at all upset, knowing that Daniel was a Jew, and [why did he not] say to him, ‘Why do you not worship

248

Daniel 3:17–18. Lit: said. 250 Richard suspects that Greek text has dropped out and conjectures the bracketed phrase. 251 Daniel 3:19–21. 252 Richard states that a lacuna is present here in the manuscript tradition. 253 Daniel 3:19. 249

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the image?’ 254 He no doubt would have said to the king, ‘Because I do not worship works made with hands, but the living God who made heaven and earth and has lordship over all flesh’, 255 just as he answered Cyrus regarding Bel when he had been seized. The king said to him…

2.26.2.… 256 Bel, except according to the opinion of the satraps: ‘For thirty days if anyone should petition any God or man but you, he shall be cast into the den of lions.’ 257 2.26.3. But since it was necessary for the three boys alone to be glorified in the furnace, yet regarding Bel, during the reign of Cyrus, [it was necessary] for Daniel alone to be cast into the den of lions, each of them was preserved for their own command and their own time, so that even Nebuchadnezzar the king of the Babylonians, seeing that the three boys were not destroyed by fire, might glorify God, and Cyrus the Persian, seeing that Daniel was not swallowed by the lions, might be taught that God alone is the God of heaven. 258 2.26.4. Therefore in due time as God administers affairs through his slaves the prophets, he thus persuades ‘all men to come to the knowledge of himself.’ 259 2.27.1. ‘And so then the boys, after being bound with their garments and cloaks, were cast into the burning furnace of fire according to the proclamation of the king.’ 260 2.27.2. Tell me, Nebuchadnezzar, on what account do you order these boys to be cast into the fire after they had been bound? Lest they flee? Or, being released, they quench the fire with [their] feet? 254

Bel and the Dragon 4. Bel and the Dragon 5. 256 Richard states that there is a gap in the manuscript tradition here; it seems likely that the missing text had something to do with Bel and the Dragon 6. 257 Daniel 6:7 or 6:12. 258 Bel and the Dragon 41. 259 1 Timothy 2:4. 260 Daniel 3:21. 255

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But you are not the one who does these things, but another in you, who works these things. 2.27.3. And on account of this Scripture says, ‘Then the form of the king was changed.’ 261 For Nebuchadnezzar 262 was one [person] and became another. For the king was a man who in the beginning feared God. Then, having been lifted up against God 263 he changed, mimicking the works of the devil. 2.27.4. And on account of this Scripture predicted well, saying, ‘I am God and I do not change’, 264 so that God may be shown as being unmoved and unchangeable. The form of the king was changed so that he may be easily perceived as being a man and [so that] the deceiver who recklessly operates in him, may be recognized, who at all times mimics the works of God and wishes to beguile man in various ways. 2.27.5. For [Scripture] says, ‘In the eighteenth year, Nebuchadnezzar the king made a golden image, its height was sixty cubits, and its breadth was six cubits, and he set it in the plain of Deira in the country of Babylon.’ 265

2.27.6. And so during eighteen years 266 he imitated Jesus the son of God, who when he was present in the world raised his own image—a man—from the dead and showed this [image], which was pure and blameless as gold, to his disciples. 2.27.7. By the height of sixty cubits, [one recalls] sixty patriarchs, through whom the image of God according to the flesh, that is the Word, is molded and fashioned and is exalted above all the patriarchs.

261

Daniel 3:19. Lit: he. 263 Lit: him. 264 Malachi 3:6. 265 Daniel 3:1. 266 In Greek numbers the first two letters of Jesus’s name ΙΗΣΟΥΣ add up to 18. 262

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2.27.8. Through the breadth of six cubits one recalls the six days [of creation] 267. For on the sixth day man, having been molded from dust, came to be. 268 2.27.9. And so Nebuchadnezzar, after he shaped the gold and molded it into the representative image, set it up on the plain of Deira, in the country of Babylon, indicating the plain to be the world, and Babylon the great city. 2.27.10. Then Nebuchadnezzar made [only] one image, but now the deceiver is devising more [such things] in the world, so that through the many spectacles he might pass through all men, so some are carried about in one direction by worshiping golden [idols], but others silver, others bronze, some that which is composed from ivory, and many honoring clay and stone. They all, abandoning the heavenly God, submit to empty and lifeless and useless idols, not wishing to look up to the height [of heaven], nor [wishing] to apprehend the beauty of heaven, so that they, who do not recognize the God of this [heaven], are not able to be saved. 2.27.11. These things are the handiwork of the devil. He worked not only long ago in Babylon, but also now he does the same things and endeavors to venture worse against the slaves of God. He has prepared his furnace of fire beforehand, so that through it he might frighten humanity, though he does not see what is prepared for him by God: eternal punishment through fire. 2.28.1. Accordingly, after these things happened, Scripture says, ‘And these three men, Shadrach, Meshach and Abednego, fell into the midst of the furnace while bound and were walking in the midst of the flame, extoling God and blessing the Lord.’ 269 2.28.2. And so the bonds which the king enclosed around them, these the fire consumed immediately, yet it did not singe their garments and cloaks so that even in this event the great work of God may be shown. 267

Lit: hexameron. Genesis 2:7 269 Daniel 3:23; Song of the Three Children 1. 268

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2.28.3. For since the garments were clad around the bodies of the boys, these also with them were made holy and were not consumed by the fire, but [it happened in this way that God], with the boys 270, might be honored in their witness. 2.28.4. Let the arch-heretics, who deny the resurrection of themselves, tell me, how do they say there is no resurrection of the flesh, when perishable garments and sandals, which [came] from the death of living creatures, are not destroyed by fire on account of being clad around holy bodies? How then is the flesh, which is perishable and which clothes the holy soul, not made holy together with the soul 271 and be changed into incorruptibility? 2.28.5. For if what is corruptible in nature did not receive corruption, how does what is incorruptible in nature, but has died through disobedience, having been made alive again by the power of God, not [truly] be made alive? 2.28.6. So that Scripture persuades us in every way to believe in God with a whole heart, in which way those who have believed may be preserved whole from the furnace of fire along with [their] garb and cloaks. 2.28.7. For if then the fire did not tame them, how is the eternal fire able to master the saints who similarly believe in God? 2.29.1. And so then, Azariah, having stood up together with the rest, also praised God through a hymn and a prayer in the midst of the furnace. 2.29.2. And then they confessed their former sins and those of [their] fathers, giving glory to God as captives worthily and righteously suffering these things in a strange land, even though they were handed over to the most lawless and knavish king in all the earth, instead of [their] fathers who did not keep the law of their Lord God.

270 271

Lit: them. Lit: it.

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2.29.3. Then, addressing all creation as through one mouth, they extolled and glorified and blessed God saying, ‘Blessed are you Lord God of our fathers, praiseworthy are you and exalted forever.’ 272 2.29.4. And so, having begun from the holy and notable and magnificent name, they came upon the works of the Lord, first naming the heavenly things, and they were giving glory, saying, ‘Bless the Lord all you works of the Lord, extol and exalt him forever.’ 273 2.29.5. Next they addressed all things successively: the seven heavens and the authorities and powers in them, and the water which is above heaven, and they came to the firmament and, having named the lights in it—the sun and the moon and the stars—they were saying, ‘All you bodies which move in heaven, bless, praise, and exalt him forever.’ 274 2.29.6. Then they moved on to the direction of the air and the winds, which are in the midst of creation, which become windstorms and snows, cold and heat, light and darkness, both day and night and those things similar to them. Next they came to the foundation of the earth. 2.29.7. They began first from the glory of God itself and were giving glory. Then [they spoke of] what is above heaven, what is called super-mundane. Next they named the firmament with the lights. Next what is in the midst of the firmament. 2.29.8. Next [they moved] to the earth saying, ‘Bless the Lord you earth, extol and exalt him forever.’ 275 Then the mountains and hills; and next all things which grow upon the earth. 2.29.9. Then they moved to the waters, rivers, springs and seas. Next those which move in the waters, both sea monsters and fish. Then the birds of heaven, domestic beasts and wild.

272

Song of the Three Children 29. Song of the Three Children 35. 274 Song of the Three Children 39. 275 Song of the Three Children 51. 273

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2.29.10. Then they moved to the sons of men, offering a hymn [for each] in order. 2.29.11. Then they named the things in the depths, the spirits of the angels who control Tartarus and the souls of the righteous so that they may also extol God along with the three boys. 276 2.29.12. And at the end of all this they named themselves as last and least and lowly, ‘Bless the Lord, Ananiah, Azariah, and Mishael, extol and exalt him forever, because he took us from Hades and saved us from the hand of death and rescued us from the midst of burning flame and from the midst of fire he rescued us. We give thanks to the Lord because he is gracious, because his mercy is forever.’ 277 2.30.1. Tell me, you three boys—remember me, I entreat you, that I also may obtain the same lot of martyrdom with you—who was the fourth [person] with you who was walking in the midst of the furnace and who was extoling God with you as from one mouth? Describe to us his form and beauty so that we also, when we see him in the flesh, 278 may recognize him. 2.30.2. Who was he who in this way orderly described all creation through your mouth, so that you omitted nothing of which is and has been? 2.30.3. Having done this for one hour in the furnace, you taught the workmanship of creation. For the Word was with you, he who understands the workmanship of creation was speaking through you. 2.30.4. For it is wonderful, beloved, what was spoken through hymns by the three boys in the furnace! They left nothing out of what has been created, so that nothing may be considered [to have] independence and autonomy, but embracing and naming all things, both heavenly and earthly and subterranean, they showed all things to be slaves of God who created all things through the Word, so 276

Lit: them. Song of the Three Children 66–67. 278 Or: incarnate. 277

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that nothing of creation might boast as being something unbegotten or without beginning. 2.30.5. Accordingly, let the dogmatic [teachers] among the archheretics cease, which name powers and ages and emanations; they invent empty tales, so that through strange words they, having deceived men, might easily kill them and compel them to worship things that are not as though they were, again so fashioning other images in the hearts of men just like Nebuchadnezzar did. 2.30.6. For Scripture encompasses all things, whether rulers or authorities or powers or thrones or dominions or every name which is named 279 it subordinates and enslaves all things to God, to praise and to bless and glorify him as Lord and Master who made all things. 2.30.7. And on account of this Ananiah, Azariah, and Mishael, after declaring all things that exist, they added saying, ‘All you [who are] pious, bless and extol and praise the Lord God of gods because his mercy is forever.’ 280 2.31.1. And so the Babylonians, seeing the three boys singing hymns in the furnace, ‘did not cease to heat [the furnace] with resin, pitch, tar, and brushwood and the flame spread forty-nine cubits outside the furnace’ 281 since they fought against the mighty God. 2.31.2. [Scripture] says, ‘The fire broke out and engulfed those whom it found around the furnace of the Chaldeans.’ 282 2.31.3. See how the fire itself was prudent? It recognized and punished the culpable! For it did not singe the slaves of God, but consumed the faithless and godless of the Chaldeans, and those who were within the furnace were besprinkled by an angel, but those careless ones who imagined that they stood outside of the furnace, they were destroyed by fire. 279

Ephesians 1:21. Song of the Three Children 68. 281 Song of the Three Children 23–24. 282 Song of the Three Children 25. 280

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2.31.4. And as Scripture says, ‘The angel of God descended into the furnace with those who were around Azariah, and he shook off the flame of the fire of the furnace and made the midst of the furnace like a breeze of dew which whistles, and the whole fire did not singe them nor vex or trouble them.’ 283 2.32.1. And so it is necessary to discover: who was this angel who was revealed in the furnace and who preserved the boys as his own children under his enfolding arms, and for those in the midst [of the furnace] he turned the fire into watery dew, but for those outside he assigned his own standard of judgment, as it is written, ‘The measure with which you measure, it will be measured to you’? 284 2.32.2. Do not be deceived, he was not any other person, but the very one who judged the Egyptians with water. In return for them who at that time threw the newborn males of the Hebrews into the river, 285 they in the same way were destroyed in the sea by being plunged righteously into the water, 286 so that a balanced recompense may be rendered to those who practice wickedness. 2.32.3. This was he who received the authority of judgment from the Father; he who also showered fire and brimstone upon the Sodomites, and destroyed them on account of their lawlessness and wicked impiety. 287 2.32.4. And Ezekiel agrees that this is he who received and got possession of fire in his hand, and awaits the voice of the Father, when he shall command [him] to throw it upon the earth. 288 2.32.5. When the fire saw this one, it was afraid and having seen its light being eclipsed, it trembled. 2.32.6. Concerning this Isaiah says, ‘And his name shall be called Angel of Great Counsel.’ 289 283

Song of the Three Children 26–27. Luke 6:38; Matthew 7:2. 285 Exodus 1:16. 286 Exodus 14:27–28. 287 Genesis 19:24. 288 Ezekiel 10:2, 6–7. 284

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2.32.7. For Scripture also confesses that this one is an angel of God. For it was he himself who reported 290 to us the mysteries of the Father. 2.32.8. This one descended into the furnace with those who were around Azariah. 2.32.9. The fire, seeing this angel, recognized its master and, being afraid, fled outside of the furnace and on account of this it went out forty-nine cubits. For having been driven from within, it gushed out and the midst of the furnace became as delicate dew, which whistled as a wind, which did not at all possess the fragrance of fire within [the furnace]. 2.32.10. For the angel, who was standing in the furnace, drove the flame outside from within and, having driven it, he dispersed it in a circle around the furnace [in a radius of] forty-nine cubits. 2.33.1. Then Nebuchadnezzar seeing what happened ‘was amazed and rose up in haste and he heard their hymns and he said to his nobles “Did we not cast three men bound into the midst of the fire?” And they said, “Truly O king.” He answered and said, “Here I indeed see four men speaking and walking in the midst of the fire and there is no destruction in them and the appearance of the fourth is like a son of God.”’ 291 2.33.2. Tell me, Nebuchadnezzar, when did you see the Son of God, so that you confessed this one to be a son of God? Who pricked your heart so that you plainly spoke such a word? With what sort of eyes were you able to see his light? 2.33.3. And why was this shown to you alone and to none of the other satraps? It is because it is said, ‘the heart of the king is in the hand of God.’ 292

289

Isaiah 9:6. Hippolytus here points out the similarity between the Greek word ‘angel’ (ἄγγελος) and ‘report’ (ἀναγγέλλω). 291 Daniel 3:24–25. 292 Proverbs 21:1. 290

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2.33.4. The hand of God itself, the very thing which was the Word, pricked the heart of the king, 293 so that when he recognized this one in the furnace, he might glorify him. 2.33.5. And this is not to be idly understood by us. For when the sons of Israel, seeing the Son of God in the world, were destined not to believe, Scripture proved that the nations were destined to recognize him in the flesh, 294 when long ago Nebuchadnezzar seeing him not of flesh, observed him in the furnace and confessed him to be a son of God. 2.34.1. ‘Then Nebuchadnezzar came to the door of the burning furnace and he said, “Shadrach, Meshach and Abednego, slaves of God Most High, come out and come here.”’ 295 2.34.2. For since he himself was not able to come into the furnace, he called them to come outside. 2.34.3. And he called the names of the three, but he found [he was not able] to declare the fourth. For Jesus had not yet been born of the virgin. 2.34.4. ‘And the satraps and captains and governors and princes of the king came together and they saw the men, that the fire did not have lordship of their bodies and the hair of their heads were not burned and their cloaks were not worsened and the scent of fire was not in them.’ 296 2.35.1. But someone will likely say, ‘And so why did God rescue the martyrs long ago, but now he does not so [rescue] them? 2.35.2. For twice we find that the blessed Daniel, having been cast into the den of lions, 297 was not destroyed by the beasts and the three boys in the furnace were not harmed by the fire.’

293

Lit: him. Or: incarnate. 295 Daniel 3:26. 296 Daniel 3:27. 297 Daniel 6:16; Bel and the Dragon 31. 294

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2.35.3. Take heed, O man, because even at that time God rescued whom he wished to still live, so that the magnificent work of God may be shown and it may be preached in all the world until now.

2.35.4. But whom he wished to testify, 298 he, having crowned them, took to himself. 2.35.5. For he rescued the three boys, so that the boast of Nebuchadnezzar may be shown as being nothing, wishing to demonstrate this: that ‘what is impossible for men is possible for God.’ 299 For since Nebuchadnezzar was arrogant he said, ‘And who is the god who is able to rescue you from the furnace of fire?’ 300 God demonstrated to him that he is able to rescue his slaves whenever he wills. 2.35.6. For also similarly it happened to Daniel, for after Darius said, ‘Was God whom you perpetually serve able to rescue you from the mouths of the lions?’ 301 Daniel answered and said, ‘God sent his angel and he stopped the mouths of the lions and they did not hurt me.’ 302 2.35.7. For also all the governors and satraps contrived a pretext, so that they might kill Daniel by handing him over to the beasts. But God, seeing their machinations and the sincerity of the blessed Daniel, rescued him from the mouths of the lions, so that he rescues whom he wills, but whom he wills he takes to himself. 2.35.8. For we find also the seven martyrs who, under Antiochus, endured terrible punishments and were taken from the world. 303 And so what of it? Was God not able to smite king Antiochus and to rescue the seven brothers? He was able to, but he did not wish [to do this] so that this example may become ours. 2.35.9. For if he rescued everyone, who would he destine to testify? But if everyone was dying while testifying, it would be reckoned by some of the faithless that it was not possible for God to do this. Or: to martyr. Matthew 19:26; Mark 10:27; Luke 18:27. 300 Daniel 3:15. 301 Daniel 6:20. 302 Daniel 6:22. 303 2 Maccabees 7:1–41 298 299

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2.36.1. And so it is necessary for man not to resist the plan of God. ‘For if we shall live, we shall live to the Lord; and if we shall die, we shall die to the Lord. Whether we shall live or we shall die, we will be of the Lord.’ 304 2.36.2. He rescued Jonah from the belly of the sea monster when he willed. 305 2.36.3. And he rescued Peter from the hand of Herod when he led him out of prison because he wished for him to still live. 306 In time he took him who was crucified on behalf of the name, when he himself willed.

2.36.4. He rescued Paul from many dangers because he willed. 307 After a time he took him who was beheaded and this happened when he willed. 2.36.5. He permitted Stephen to be stoned by the Jews, but he crowned him who endured. 308 2.36.6. How likely would you testify today, unless those who first testified had been blessed? 2.36.7. And so you have in the Old Testament many who have testified, yet many also who were rescued, so that it might be demonstrated that there is one and the same God both long ago and now, who also has authority over his slaves to do the very thing which he wills. 2.36.8. But let us also go to the King of Glory himself and let us speak concerning the Son of God. Was God not able to rescue his Christ, so that he would not have been handed over to the Jews? Yes he was able to, but he allowed him to suffer so that we, through the cross of his death, may live. And on account of this

304

Romans 14:8. Jonah 2:10 306 Acts 12:1–11 307 2 Corinthians 11:23–33 308 Acts 7:58–60 305

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the Lord seeing the plan of God, said, ‘Father not my will, but yours be done.’ 309 2.37.1. But what is better for you O man, having testified to depart from this world in glory, or having been rescued to remain here and keep sinning? 310 2.37.2. For we have known many who have confessed before the tribunal and who were released, through some opportunity afforded by the design of God, and then when they lived a sufficient time they were also found in transgressions. 2.37.3. How does a confession to God aid them? For it is better for them rather that they are taken from this world as pure, having a heavenly crown, than remaining [here] to heap up sins for themselves concerning which they have to render an account. 2.37.4. Therefore let the one who is brought forth on account of the Name pray to depart after testifying in whatever manner. For this one shall not ever be judged, but he will judge ‘having his own share in the first resurrection.’ 311 2.37.5. And so be firm O man, never stammering in faith, and whenever you are called to testify 312 obey willingly, so that your faith may be shown! Perhaps God has tested you as [he tested] Abraham, when he demanded Isaac. 313 If he wills to save you after he has brought you forward, glorify God also in this. 2.37.6. And you, imitate the three boys and understand their faith! For they said to the king, ‘God is able to release us, but if he does not so will, we are under the authority of God, we would rather gladly die than do what is prescribed by you.’ 314 309

Matthew 26:39; Mark 14:36; Luke 22:42. Hippolytus constructs a play on words with ‘testifying’ (μαρτυρήσαντα) and ‘sinning’ (ἁμαρτάνειν). 311 Revelation 20:6. 312 Or: be martyred. 313 Genesis 22:2. 314 Daniel 3:17–18. 310

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2.37.7. And then when Nebuchadnezzar saw the pure and blameless [boys] coming out from the furnace, he was astounded and amazed. For neither was their hair singed nor their cloaks changed nor was the smell of fire in them. 2.38.1. And so Nebuchadnezzar thus answered and said, ‘“Blessed be the God of Shadrach, Meshach, and Abednego, who sent his angel and rescued his boys because they obeyed him and they opposed 315 the word of the king and handed their bodies over [to the furnace], that they might not serve any god except their God. And I have set out a decree: “If any people, tribe, or tongue shall speak blasphemy against the God of Shadrach, Meshach, and Abednego shall be destroyed and their houses shall be plundered, because there is no other God who is able to rescue in this way.” And he prospered Shadrach, Meshach, and Abednego in the country of Babylon and strengthened them and promoted them that they might lead all the Jews who were in his kingdom.’ 316 2.38.2. And so it is necessary to observe, beloved, how faith towards God pours out such great grace. 2.38.3. For even as they glorified God himself in handing themselves over to death, thus again they also were not only glorified by God but also by the king and they taught the foreign and barbarian nations to revere God. 2.38.4. For the same event truly happens even now, for when one of the saints is called to martyrdom and magnificent things are done by God for him, immediately all who see wonder, and many believe through these things and in this way they themselves become martyrs of God. 2.38.5. Let us also present ourselves as worthy to God, to the one whom we have believed, being chaste in body, soul, and spirit, so that we ourselves may receive the incorruptible crown together with the blessed martyrs, and may extol God with them. Glory be to him forever and ever. Amen.

315 316

Lit: changed. Daniel 3:28–30.

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Book 3 Concerning Nebuchadnezzar and concerning Daniel when He was thrown to the Lions 3.1.1. ‘Nebuchadnezzar the king, to all peoples, tribes, and tongues who dwell in all the earth. Peace to you be multiplied. As for the signs and wonders which God did with me, it is good for me to declare them to you as they are great and powerful. His kingdom is an everlasting kingdom and his authority is from generation to generation. I, Nebuchadnezzar, was flourishing in my house and prospering. I saw a dream and it frightened me and I was troubled upon my bed and the visions of my head confused me. And I set forth a decree to bring before me all the wise men of Babylon, so that they may make known the interpretation of the dream to me. And the magicians, soothsayers, and Chaldeans came in. And I myself spoke the dream before them and they did not make its interpretation known to me until one came, Daniel, whose name was Baltasar according to the name of my God, who has a holy spirit of God in him. To whom I said “Baltasar, chief of the enchanters, I myself know that a holy spirit of God is in you and every mystery is not impossible for you, hear the dream which I saw and tell its interpretation to me.”’ 317 3.2.1. And so at that time Nebuchadnezzar, after seeing the marvels which happened to the three boys and being astonished, set forth a decree publicly proclaiming to all peoples, tribes, and tongues who were under him, that namely they who hear what occurred, should fear God and should glorify him, just as he himself also praised God and said, ‘His kingdom is an everlasting kingdom and his authority is from generation to generation.’ 318 3.2.2. Then he described what happened in his second vision, as none of the magicians, soothsayers, and Chaldeans were able to declare the matter to the king, until Daniel was called who also described to Nebuchadnezzar 319 his first vision, so that in all things God might glorify his own slaves, the prophets, beyond the other

317

Daniel 4:1–9. Daniel 4:3. 319 Lit: him. 318

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barbarians and foreign nations, who seem to be flattered in their human wisdom, having practiced earthly learning. 3.2.3. For grace and gifts are from God above; they are from heaven, which furnish their wealth to the worthy, of which the blessed prophets partake, because by the Holy Spirit they are always made to understand. 3.2.4. Just as the apostle also said to the Corinthians when he wrote, ‘And I myself came to you not in words which are taught by human wisdom proclaiming to you the mystery of Christ, but in [words] taught by spirit, interpreting spiritual things with spiritual things.’ 320 3.2.5. And so in this way also in Babylon the earthly wisdom of all the wise men became foolish because they were not able to interpret the dream of the king, until one came, Daniel, who had a holy spirit of God in him, just as the king himself also testified, having proved it in many ways, and he set it forth in a written publication, so that not only would Daniel 321 be shown as being honored by the king himself, but also that he might be named as a man of God and a great prophet by all who were subject to the king. 3.2.6. Just as also the Egyptians, who long ago saw the wonderful works in the ten plagues which came upon them through Moses, were afraid [and so] they named him Mennouthim, which is in Egyptian, ‘Man of God.’ For ‘Mennou’ is called man, and ‘Thim’ [is called] God. And in this way Nebuchadnezzar testified concerning Daniel that, ‘he has a holy spirit of God in him.’ 322 3.3.1. Then after he was called and stood before the king, [the king] answered him, ‘I was looking upon my bed, and behold, there was a tree in the midst of the earth and its height was great. The tree grew and was strong and its height reached unto heaven, and its trunk to the limits of all the earth. Its leaves were seasonable and its fruit was plentiful and the food in it was for all. The wild beasts sheltered under it and in its branches settled the birds of heaven and from it all flesh was nurtured. I saw in the vision of the night upon 320

1 Corinthians 2:13. Lit: he. 322 Daniel 4:8. 321

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my bed, and behold, a watcher and a holy one descended from heaven and spoke in strength and he said, “Cut down the tree and strip its branches and shake off its leaves and scatter its fruit. Let the beasts be disturbed from under it and the birds from its branches, except leave the stump of its roots in the earth and in a bronze and iron bond and it shall lie outside with the plants and in the dew of heaven and its portion shall be with the beasts and in the grass of the earth. His heart shall be changed from men and a heart of a beast shall be given to him and seven seasons shall pass over him. This word is through the judgment of the watcher and the matter is a holy thing, so that all who live may know that the Most High reigns over the kingdom of men and he shall give it to whomever he esteems, and he shall raise up upon it the [most] contemptible of men.” I, Nebuchadnezzar the king, saw this dream and you, Baltasar, speak its interpretation, because all the wise men of my kingdom are not able to explain its interpretation to me, but you, Daniel, are able because a holy spirit is in you.’ 323 3.4.1. The dream which was seen by Nebuchadnezzar was displayed as a punishment for the king himself, whose heart was exalted and lifted up against God, since he had set up a golden image and forced all to be idolaters; it was shown to him through a vision that he also has the lot of being under the authority of God, even if he seemed to then reign over all the kings of the earth. 3.4.2. And so that it may be shown that the kingdom which was given to him was from God, Daniel said to him, ‘You O king, are a king of kings, to whom the God of heaven has given a strong and powerful and honorable kingdom in every place where the sons of men dwell.’ 324 3.4.3. And Nebuchadnezzar himself, having been amazed at the dream which Daniel interpreted, spoke similarly, ‘In truth your God, he is God of gods and Lord of lords because you were able to reveal this mystery.’ 325 3.4.4. And so since he forgot his first words, he was later arrogantly lifted up; he received this punishment from God as an example and a model which was [meant] for all men, both tyrants and kings, 323

Daniel 4:10–18. Daniel 2:37–38. 325 Daniel 2:47. 324

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so that they may not brag with thoughts above [the station of] man, and that they who are lifted up may not boast against God, but they may foresee their danger and may fear God, seeing that ‘they also have a Lord in the heavens.’ 326 3.4.5. For also Antiochus who was called Epiphanes, when he became the king of Syria he tortured the slaves of God with various torments, and having undertaken baser things at last even he came upon the deserved retribution from God and was punished with divine scourges, and he was not even able to endure his own stench, but while he was still living, worms swarmed from the eyes of the impious one, and though proclaiming many entreaties and confessions to God, his salvation did come upon him. 3.4.6. Who also having despaired of himself and coming to the knowledge of the rest of mankind, when he was about to die he spoke in this way, ‘It is just to be subject to God, and a mortal should not consider himself equal to God.’ 327 3.4.7. So that however many kings live reverently and Godlovingly, these also are honored by God, but however many are lifted up in accordance with their pride beyond their proper place, these receive deserved and righteous retribution from God. 3.4.8. In which manner also Sennacherib, who boasted of his own great might and reproached God with lying words, was struck by an angel and on one night, one hundred eighty five thousand were destroyed. Later he himself also was done away with by his sons in his own land, 328 according to the word of the Lord which he spoke through Isaiah the prophet, so that all men may know the heavenly authority. 329 3.5.1. And so similarly it happened also to Nebuchadnezzar. For indeed after he began the eighteenth year, he set up the image, just as has been said in the book before this, and its dimensions were 326

Colossians 4:1. 2 Maccabees 9:12. 328 2 Kings 19:35–37 329 Isaiah 37:38. 327

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also made known. After the year with twelve months was fulfilled, his kingdom was taken away from him so that the dream which was seen by him was fulfilled and he who had captured others, himself became a fugitive in the mountains, and he who punished the Hebrews in a strange land, even he was deservedly punished in a desolate land. 3.5.2. Just as Scripture instructs saying, ‘Then Daniel, who was Baltasar by name, was astounded for about one hour, and his thoughts confused him. And Baltasar answered and said, “Lord, let the dream be upon those who hate you and its interpretation upon your enemies. The tree which you saw, which grew great and strong, the height of which reached unto heaven and its trunk to all the earth and its leaves flourished and its fruit was plentiful and the food in it was for all, under it dwelt the wild beasts and in its branches the birds of heaven sheltered, you are [that tree], O king, because you have been magnified and made strong, and your magnificence has been magnified and has reached unto heaven and your dominion to the limits of the earth. And because the king saw a watcher and a holy one descending from heaven who 330 said, “Strip the tree and destroy it, except leave the stump of its roots in the earth, and in a bronze and iron bond and it shall lie outside with the plants and the dew of heaven and its portion shall be with the wild beasts, until seven seasons shall pass over it.” This is its interpretation, O king, and the judgment is of the Most High, which has come upon my lord the king: they shall drive you from men and your dwelling shall be with the wild beasts, and they will feed you with grass as an ox, and you shall lie under the dew of heaven, and seven seasons shall pass over you, until you know that the Most High rules over the kingdom of men, and he shall give it to whomever he esteems. And because he said, “Leave the stump of the roots of the tree”, your kingdom will remain for you, until you know the authority of heaven. On account of this, O king, let my counsel please you; redeem also your sins in alms and your unrighteous deeds by pity on the poor. Perhaps he will be patient upon your trespasses.” All these things came upon Nebuchadnezzar the king. After twelve months when he was walking in the temple of his kingdom in Babylon the king answered and said, “Is this not Babylon the Great, which I myself built as a house for [my] kingdom by the command of my strength, for the honor of my glory?” While the 330

Lit: and he.

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word was still in the mouth of the king a voice from heaven rang out, 331 saying, “To you Nebuchadnezzar the king, your kingdom has passed from you and they shall banish you from men and your dwelling shall be with the wild beasts and they will feed you grass as an ox and seven seasons shall pass over you, until you know that the Most High rules the kingdom of men and he shall give it to whomever he esteems.” In that very hour the word was accomplished upon Nebuchadnezzar and he was banished from men and ate grass as an ox and his body was bathed by the dew of heaven, until his hair grew like a lion’s and his nails became like a bird’s. And after the end of the days, I Nebuchadnezzar, lifted up my eyes to heaven and my wits returned to me and I blessed the Most High and praised and glorified him who lives forever, because his authority is an eternal authority and his kingdom is from generation to generation and all who dwell upon the earth are reckoned as nothing, and according to his will he does both amongst the armies of heaven and the dwelling of the earth, and there is not one who shall stand against his hand and will say to him, “What have you done?”’ 332 3.6.1. And so the dream seems to be self-evident and quite clear to all, just as Scripture also teaches that these things happened in this way, and the king himself later as he made his confession described what occurred to him. 3.6.2. But indeed the grace of God plentifully causes man to understand, so that we, having in all things an unhindered mind, may not devote [ourselves] to the persons of human kings—for hope in man is vain—let us not, for the sake of gifts, flatter rulers who are set in authority, but rather adhering to God alone and doing what is pleasing to him, let us also now continue without danger in the present life and let us readily flee from the judgment which is to come. 3.6.3. For how is a king and a ruler able to aid a man, since he is also mortal and is moved by the same authority of him who made [all things]? 3.6.4. For he is able in this life to furnish to you many great gifts, but even these are earthly and happen to also be temporary. 331 332

Lit: happened. Daniel 4:19–35.

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3.6.5. But many obtain honor and gifts from the king and are appointed into certain authorities, later however, they endanger themselves either being found as plotters, or done away with by others as being friends of the king. 3.6.6. How does friendship with the king aid those, who were not satiated with gifts which they received, but also besides destroyed their own souls? 3.6.7. Therefore flee such persons, O man, lest you endanger yourself on account of them, ‘for all flesh is grass and all the glory of men is as the flower of the field. 333 The grass withers and the flower falls.’ 334 3.6.8. Hear what was spoken by the apostle Paul, how he advises Timothy, writing, ‘Proclaim to the wealthy in the present age not to be highminded, nor to obey the uncertainty of wealth, but to hope in the living God, 335 who is the Savior of all men, but especially of those who believe.’ 336 3.7.1. For if the glory of those who lie in prominence is like dry leaves, which blossom for a little while but immediately waste away, how does it aid Nebuchadnezzar the king when he says the immoderate statement: ‘Is this not Babylon the Great, which I myself built as a house for [my] kingdom by the command of my strength, for the honor of my glory?’ 337 When after he was banished, he ate vegetation with the beasts in the mountains? 3.7.2. Where then is that insolence and the mighty arrogance of words and the great and terrible flame of the furnace when he does not rule over his own soul? 3.7.3. And on account of this the blessed Daniel became his counselor, like a good doctor who wishes to heal his hurts. Now he said, ‘O king, let my counsel please you; redeem also your sins in alms and your

333

Or: grass. 1 Peter 1:24. 335 1 Timothy 6:17. 336 1 Timothy 4:10. 337 Daniel 4:30. 334

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unrighteous deeds by pity on the poor. Perhaps he will be patient upon your trespasses.’ 338 3.7.4. Therefore he, who also interpreted the dream of the king, was grieved and became tearful and for about one hour was amazed and his thoughts troubled him, not wishing to send out his voice through [his] mouth, thus indicating the affection which he had for the king, so that in this even the king 339 himself might be sorely pricked and, when he did what was spoken by the prophet, he would be able to be saved. 3.7.5. And so after Daniel stood voiceless for one hour and was greatly silent, everyone was looking at him while he was being disturbed by [his] thoughts and his face was changing—he even became pale on account of the fear of the interpretation—lest the king, having heard what was spoken concerning him, become angered and command him to be killed; but when he was empowered by the Spirit and assumed the face of an angel, his appearance became fiery and his eyes were shining as a flame of fire, so that in this the king was astounded and afraid. 3.7.6. For if the sons of Israel were not able to look upon the face of the blessed Moses on account of the glory of his face, 340 how then were the Babylonians not afraid as they looked upon the changing face of Daniel? For then he appeared as a man, now as an angel of God! And all stood speechless, awaiting the thoughts that would come from his heart. 3.7.7. Then having been calmed from great glory and agony and as he came to his own state of human nature, he answered the king and said, ‘Let, O king, the dream be upon those who hate you and its judgment on your enemies.’ 341

338

Daniel 4:27. Lit: he. 340 Exodus 34:30; 2 Corinthians 3:7. 341 Daniel 4:19. 339

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3.7.8. And thus he began to proclaim to him each thing which was to happen to him and while he encouraged him with comforting words he again restored [his] hopes for what was about to happen. 3.7.9. For he says to him, ‘And since the king saw a watcher and a holy one descending from heaven who 342 said, “Cut down the tree and strip its leaves and shake its branches except leave the stump of the roots of the tree in the earth.” 343 Your kingdom will remain, O king, until you know the heavenly authority, because the Most High rules the kingdom of men and he shall give it to whomever he esteems.’ 344 3.8.1. And so after twelve months all these things happened to king Nebuchadnezzar. 3.8.2. For neither did Scripture lie nor did Daniel deceive him, rather he taught him beforehand that these things were about to be accomplished in him. 3.8.3. For the tree ‘grew great and strong, which reached unto the height of heaven and its trunk to the limits of all the earth’, 345 Scripture indicates this to be the king, as also Daniel distinctly stated, because the king was exalted and became glorious and ruled over all the earth and mastered the farthest nations.

3.8.5. The leaves of the tree represent the edicts [which came] through his words that he sent into all the earth, bidding and appointing just as he planned. 346 3.8.8. Its great fruit and the food for all which is in it, are the salaries and honors and favors which are given to all by the king, which were like food from a tree which is given to men. 3.8.9. The wild beasts which dwell under it symbolize the soldiers and the armies which always stand near and are faithful to the king, obeying what has been ordered, like wild beasts who are ready to battle and to destroy and to rend men in pieces as beasts do. 3.8.10. The birds which dwell in its branches are the obedience of all the nations to him, who come distantly and from afar and submit to those who are appointed to be rulers by him, just as branches originate from a tree. 3.9.1. And so when the angel came down from heaven and said, ‘Cut down the tree and strip its branches and shake off its leaves and scatter its fruit. Let the beasts be disturbed from under it and the birds from its branches’, 347 this indicates the occurrence of a plot by the satraps against the king and by the armies which are under him. 3.9.2. After he was banished by them, he fled to the desert and his kingdom and the authority and majesty which he had formerly were taken, and he who previously had boasted saying, ‘Who is the god, who shall take you from my hands?’ 348 Later 349 and wailing in the mountains, he lived with the beasts, fearing his satraps, lest he be killed by them. 3.9.3. And on account of this Scripture says, ‘He shall lie outside with the plants and in the dew of heaven and his lot shall be with the wild beasts in

346

The above bracketed verses (3.8.4, 6, 7) are argued by Richard not to be original. 347 Daniel 4:14. 348 Daniel 3:15. 349 Richard does not believe the bracketed phrase is authentic.

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the grass of the earth. His heart shall be changed from men and a heart of a beast shall be given to him.’ 350 3.9.4. For no longer did the great king and ruler live as a man governing in the royal dwellings, but being alone in the desert he ate grass and plants until his heart was changed and he became like a beast feeding in forests and caverns, until his hair grew as a lion’s and his nails grew long as a bird’s and seven seasons passed over him. 3.9.5. For in this way God the Most High decreed these things to be, just as Daniel says, ‘The judgment is of the Most High, which has come upon my lord the king.’ 351 3.9.6. The Word, having heard the council of the Father, descended from heaven to proclaim the will of the Father to the angels, as Scripture says, ‘A holy one descended from heaven.’ 352 3.9.7. The angels asked the Word, ‘What does the master command us?’ For this is the request of the saints. 3.9.8. The Word [said] to them ‘This is what God the Most High says, “Cut down the tree and strip its branches and shake its leaves.”’ 353 3.9.9. Those who heard [this] stirred up the armies of the king, so that they took away his kingdom. 3.9.10. For all the nations are handed over to the angels, as John says in the Apocalypse, ‘And I heard one saying, “Release the four angels who reside on the great river Euphrates”’ 354 who are the Persians, Medes, Assyrians, and Babylonians.

350

Daniel 4:15–16. Daniel 4:24. 352 Daniel 4:13. 353 Daniel 4:14. 354 Revelation 9:13–14. 351

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3.10.1. Next [Scripture] says, ‘And he shall lie outside with the plants and in the dew of heaven and seven seasons shall pass over him until you know that God the Most High rules over the kingdom of men.’ 355 3.10.2. And so some count seven seasons as seven years. But others count the seven as seasons which change every three months; for one year has four seasons: winter, spring, summer, and autumn, so seven [three-month] seasons then would change over to the king. 3.10.3. For when it says to him, ‘Leave the stump of the roots of the tree in the earth’, 356 it is clear that he is again, according to the purpose of God, about to be reestablished over his own office. 3.10.4. For this occurred as an education for the king, so that he would not be high-minded and in the future he would be able to say, ‘And as for all who walk in arrogance, he is able to humble them.’ 357 3.11.1. And so we find in the records that Nebuchadnezzar reigned twenty-five years. 3.11.2. For he reigned the first eighteen years, then after being lifted up, he set up the image. Then after twelve months this happened to him and he was banished from men and his kingdom was taken from him. 3.11.3. And when he humbled himself and begged the Lord and confessed and entreated God the Most High, he was sought by his magistrates and having returned, he reigned again for seven years. 3.11.4. Just as he himself also describes saying, ‘And after the end of the days, I, Nebuchadnezzar, lifted up my eyes to heaven and my thoughts returned to me and I blessed the Most High and praised and glorified him who lives forever, because his authority is an eternal authority and his kingdom is from generation to generation and all who dwell upon the earth are reckoned as nothing, and according to his will he does, both amongst the armies of heaven and the dwelling of the earth, and there is not anyone who shall stand against 355

Daniel 4:25. Daniel 4:15, 26. 357 Daniel 4:37. 356

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his hand and will say to him, “What have you done?” In the same season my thoughts returned to me and I came into the honor of my kingdom. And my form returned to me and my princes and my magistrates sought me, and I was strengthened over my kingdom and extravagant majesty was added to me. And so now I, Nebuchadnezzar, praise and exalt and glorify the King of Heaven, because all his works are true and his paths are [just] judgments and as for all who walk in arrogance, he is able to humble them.’ 358 3.11.5. When he put away the same great arrogance which he acquired after he had suffered in the mountains, he confessed to God since he now recognized the heavenly authority. So he was restored again to the office of his kingdom, after the magistrates and princes and all of those who were under him sought him. They also bestowed extravagant honor and glory upon him, so that what was spoken in the vision was fulfilled, ‘Except leave the stump of the roots of the tree in the earth, until you know that the Most High reigns over the kingdom of men and he shall give it to whom he esteems.’ 359 3.12.1. And so the kind of things which happened to Nebuchadnezzar at that time in those seasons were recorded as an admonition and reminder for all men, just as Daniel in dreams and visions 360 truly described these things as happening, concerning which if we approach the passage [in the book], we may interpret both such [dreams] and shall show these to also be true. 3.12.2. For Nebuchadnezzar saw two dreams: the [dream] of the many-colored image, then [the dream] concerning the tree, both of which Daniel interpreted, and in due time they shall be fulfilled. 3.12.3. Likewise that which Daniel also saw: the four beasts rising from the sea, some of whom have already been, [but] some of whom shall be, so that we may demonstrate that the prophecy of Daniel is the same and equal as the rest, differing in nothing, in order to make a proof of the things which already were and are and in turn shall be. 358

Daniel 4:34–37. Daniel 4:23, 25. 360 Lit: forms and visions. 359

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3.12.4. For if we believe the things which have already happened are true, how do we not [believe] that all the coming events will be true also, which the blessed prophets beforehand announced that they shall occur? But all things shall be fulfilled, advancing forward in their own times according to the purpose of God. 3.13.1. And so let us see what Scripture says, ‘Belshazzar 361 the king made a great feast for his thousand magistrates, and wine was before them, and Belshazzar, as he was drinking and tasting the wine, said to bring in the golden and silver vessels which Nebuchadnezzar his father brought from the temple which is in Jerusalem, [and he said] “Let the king and his magistrates and his mistresses and his concubines drink from them.” And the golden and silver vessels were brought in, which Nebuchadnezzar his father brought out from the temple of God which is in Jerusalem, and the king and his magistrates and his mistresses and his concubines drank from them. They drank wine and praised the golden and silver and bronze and iron and wooden and stone gods. In that same hour, fingers of a man’s hand came forth, and they wrote before the lamp upon the plaster of the wall of the house of the king, and the king saw the knuckles of the hand which wrote. Then the form of the king was changed and his thoughts confused him and the union of his loins was parted and his knees struck. And the king shouted in strength to bring in magicians 362, Chaldeans, and soothsayers. And he said to the wise men of Babylon, “Whoever shall read this writing and make known to me its interpretation, shall be clothed in purple and a golden necklace shall be upon his neck and he shall rule as third in my kingdom.” And all the wise men of the king came in and they were not able to read the writing nor make known to the king the interpretation. And Belshazzar was disturbed and his form was changed and his magistrates were troubled.’ 363 3.14.1. And so after the death of Nebuchadnezzar his son Evil Merodoch succeeded to his kingdom, about whom Scripture 364

361

Lit: Baltasar. In Greek the name ‘Belshazzar’ and Daniel’s Babylonian name ‘Baltasar’ are spelled the same way. 362 Or: Magi. 363 Daniel 5:1–9. 364 He is mentioned in 2 Kings 25:27.

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makes no mention, either because he lived reverently, or because he did nothing extraordinary 365. 3.14.2. He reigned twelve years and after him his brother Belshazzar [reigned], concerning whom Scripture now makes a narrative. 3.14.3. He made a great supper for his thousand magistrates in the fourth year of his kingdom. 3.14.4. While they were drunk, the king, being puffed up, commanded that the golden and silver vessels, which Nebuchadnezzar his father had brought out from the temple which was in Jerusalem, be brought forth, that the magistrates and his mistresses may drink from them. These [vessels], which were dedicated to God for [his] glory and honor by other kings, they took with defiled hands, and made a drink offering in them and praised lifeless and motionless idols. 3.14.5. Accordingly after this happened, fingers of a man’s hand came forth and wrote before the lamp upon the plaster of the wall of the house of the king. 3.14.6. Regarding Nebuchadnezzar it said, ‘A holy one descended from heaven’, 366 here it says, ‘fingers of a hand came forth’, 367 Scripture thus signals that this is the Word itself which was destined to be embodied in the end and to assume the figure of a man, so that he may never be looked at as through appearance [only], but having become a man in the flesh and having dwelt with men, he might complete the will of the Father. 3.14.7. And so when the hand 368 wrote writing on the wall, Scripture by this indicates it to be the law of God which was engraved in tablets on the mountain. As Scripture says, ‘and the tablets were written

365

Lit: there was nothing extraordinary in him. Daniel 4:13. 367 Daniel 5:5. 368 Lit: it. 366

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by the finger of God’ 369 and ‘the writing was the writing of God which was engraved on the tablets.’ 370 3.14.8. And so in this way also here, the fingers of a hand were shown to the king alone, which flashed before the lamp, so that what was written there may be considered to be the writing of God. 3.14.9. For the light of the hand, after shining past the light of the lamp, dimmed the light of the lamp 371, so that the fingers which wrote on the wall might be seen. 3.15.1. When the king saw this he became afraid and quaked greatly and he shouted in strength to bring in magicians, Chaldeans and soothsayers, not knowing that it is not possible for these to read the letters of God, but [it is possible] for those who from childhood practiced the law of God who also learned the divine letters from [their] fathers. 3.15.2. And so after all were called, the king said to them, ‘“Whoever shall read this writing and make known to me its interpretation, shall be clothed in purple and a golden necklace shall be upon his neck and he shall rule as third in my kingdom.” And all the wise men of the king came in and they were not able to read the writing nor make known to the king the interpretation.’ 372 3.15.3. For then how many of the Babylonians were there who wanted to please the king and were contriving many ways to forge some strange phrase and be clothed in purple and be glorified in the third throne? But the phrase was hidden from them. For their eyes were dull and the perceptions of their hearts were incapacitated. For the Lord knows the thoughts of the wise, that they are empty. 373 369

Exodus 31:18. Exodus 32:16. 371 Lit: it. 372 Daniel 5:7–8. 373 1 Corinthians 3:20; Psalm 94:11 (LXX 93:11). 370

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3.15.4. And so while all of them were declining, the heart of the king was disturbed and his form was changed and his magistrates were troubled. 3.15.5. Then at this point, ‘the queen, having heard what happened, came into the house of the drinking bout and said to the king, “Let not your thoughts trouble you, and let not your form be changed. There is a man in your kingdom in whom is a spirit of God, and in the days of your father watchfulness and understanding were found in him. And king Nebuchadnezzar your father set him as chief of the enchanters, magicians, Chaldeans, and soothsayers because a spirit of God abounds in him and thoughts and understanding [are his], he interprets dreams and explains difficulties, and solves riddles; [his name is] Daniel. And the king gave [him] the name Baltasar. And so now let him be called and he will explain the interpretation to you.”’ 374 3.16.1. For what reason, therefore, did the queen enter and call Daniel to mind? For did not all the magistrates and friends of the king know him? Or did they not know the things which occurred to Nebuchadnezzar, that Daniel 375 alone interpreted the dreams to him, and that he set him as chief of the wise men of Babylon? 3.16.2. They certainly did know, but given that they were jealous of him since he was adorned with heavenly wisdom, they did not want to proclaim him to the king, so that he might not come and interpret 376 the writing, and later they would be shamed. 3.16.3. This not only happened to Daniel then, but also even now it befalls many. 3.16.4. For when one has become worthy to acquire grace from God and is found wiser than others, immediately everyone, since they are jealous, hate him; they persecute, insult, dishonor, despise, and set him at naught, so that by this they believe that they are something when in fact they are nothing. 3.16.5. For similarly it also befell the prophets and the Lord and the apostles. In this way we also shall understand that these things 374

Daniel 5:10–12. Lit: he. 376 Lit: say. 375

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befell Daniel in Babylon. For in putting these things forward, Scripture proves that they happened in this way. 3.17.1. Then accordingly after the king heard the things concerning him he commanded Daniel to be brought in and he said to him, ‘Are you Daniel who is from the sons of the captivity of Judea, which my father Nebuchadnezzar conducted? I have heard concerning you, that you are able to interpret judgments. And so now if you are able to read this writing and to make known its interpretation to me you shall be clothed in purple and a golden necklace shall be upon your neck and you shall rule as third in my kingdom.’ 377 3.17.2. But the blessed Daniel, not taking pleasure in earthly gifts nor being lifted up at kingly glory answered, ‘Let your gifts, O king, be unto you and give the gift of your house to another. But I shall certainly read the writing and I shall make known the interpretation to you.’ 378 3.17.3. And in this way, having begun, he described to the king all the things which happened to his father in [their] order, and as he was teaching him about what happened, he was also causing him to understand that he should not brag, nor be puffed up beyond what is fitting, since he was under the authority of God. 3.17.4. And so he said to him, ‘God the Most High gave to Nebuchadnezzar your father the kingdom and the majesty and the honor and the glory. And from the majesty which he gave him, all peoples, tribes, and tongues were trembling and fearing before his face. Whom he wished, he did away with and whom he wished, he struck and whom he wished, he exalted and whom he wished, he humbled. And when his heart was lifted up and his spirit was determined to act arrogantly, he was thrown down from the throne of his kingdom and honor was taken from him. And he was banished from men and his heart was given to the beasts and his dwelling with the wild asses, they fed him grass like an ox, and from the dew of heaven his body was bathed, until he knew that the Most High reigns over the kingdom of men and he shall give it to whomever he esteems.’ 379 377

Daniel 5:13–16. Daniel 5:17. 379 Daniel 5:18–21. 378

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3.17.5. And after saying these things he added the following, at once rebuking the king and not receiving his face so that after he had heard [this] the king 380 would be afraid and immediately recognize the trespasses he had committed. 3.17.6. And so [Scripture] says, ‘And you his son, Belshazzar, you have not humbled your heart before God; do you not know all these things? And you have exalted yourself against the Lord God of heaven and have brought the vessels of his house before you and you with your magistrates and your mistresses and your concubines drank wine from them, and you have praised golden and silver and bronze and iron and wooden and stone gods, which do not see and which do not hear and which do not understand, and God, who has in his hand your breath as well as all your ways, you have not glorified. On account of this the fingers of a hand have been sent from his face and he ordered this writing: “Mane, Thekel, Fares.” This is the interpretation of the phrase: “Mane”, God has measured your kingdom and ended it, “Thekel”, it has been weighed in the balance and been found wanting, “Fares”, your kingdom is divided and has been given to the Medes and Persians.’ 381 3.18.1. For the king, after he heard the writing and its interpretation, was grieved at what was spoken, but he commanded Daniel to be clothed in purple and to be the third ruler in the kingdom. 3.18.2. In the same night king Belshazzar the Chaldean was killed and Darius the Mede received the kingdom being sixty-two years old. 382 3.18.3. After the interpretation had been solved by Daniel, just as Scripture contains, in the same night the phrase was fulfilled and the kingdom of the Babylonians passed to the Medes, just as was spoken by Daniel, ‘He appoints kings and removes [them], since he knows what is in darkness and light is with him.’ 383 3.19.1. And so Darius, who was called Ahasuerus, received the kingdom and ‘appointed one-hundred-twenty satraps and [appointed] three governors over them, of whom Daniel was one, so that the satraps would give 380

Lit: he. Daniel 5:22–28. 382 Daniel 5:29–31. 383 Daniel 2:21–22. 381

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account to them that the king may not be overburdened. And Daniel was over them because a spirit abounded in him 384, and the king appointed him over his whole kingdom.’ 385 3.19.2. For Darius the Mede, after hearing the things concerning him, both the wisdom which he acquired and his faith and piety from childhood, he appointed him to be first of all his friends and to rule all his kingdom, as Pharaoh did, when he granted to Joseph the honor of the second throne of his kingdom and assigned all the chiefs of the Egyptians to be obedient to him. 386 3.19.3. Accordingly, after this happened, the governors and satraps were stirred with jealousy and sought to find a pretext against Daniel, so that they might take some occasion against him and accuse him and kill [him] so that the word would be fulfilled, which we spoke of a little before, that a pious man or one who fears God and has grace and wisdom from God is hated by the rest of men because they were not also honored with the same gift. 3.19.4. In this way both the satraps and governors hated Daniel because of jealousy since he was wiser and more faithful than all of them were. 3.19.5. For Scripture testified to this, saying, ‘And they did not find any pretext or transgression or fault against him because he was faithful.’ 387 3.19.6. For he not only kept the commandments of God according to the law, but also the prescriptions of the king with much diligence and he was conducting [such things] with exactness, wishing to stain his favor and pure conscience in no sordid matter of little gain. 3.20.1. For then how many there were who pretended to be friends with Daniel, but who wickedly hated him in [their] heart! They falsely sent gifts with other intentions 388 and they promised to give 384

Or: an extraordinary spirit [was] in him. Daniel 6:1–6:3. 386 Genesis 41:41–42. 387 Daniel 6:4. 388 Lit: faces, people. 385

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befitting gifts, wishing to test 389 his sincerity, in order to have for the king a future pretext against him that they might appeal to the king that Daniel 390 was obliging himself of the king’s possessions, so that in this way he might be killed as a plotter. 3.20.2. And so at all times they resourcefully sought a cause against him. And not finding [anything] they later deliberated together, saying, ‘We have not found a pretext against Daniel except in the laws of his God.’ 391 3.20.3. Then, having made a decision, they came to the king and said, ‘Darius, O king, live forever! Your captains and satraps and chiefs and governors who are over your kingdom have planned to set up a royal statute and to confirm an edict, that whoever asks a petition from any god or man for thirty days except from you, O king, shall be cast into the den of the lions. And so now, O king, issue the edict and propound an order, for the decree of the Persians and Medes shall not be changed.’ 392 3.20.4. Then Darius, not perceiving the machination of theirs, purposed a decision; he commanded a decree to be written and to be put forth publicly. 3.20.5. For also later Haman wishing to kill Mordecai and his race went to king Artaxerxes and counseled the same, that by royal decree on the fourteenth of the twelfth month on [that] one day, all the Jews might be killed. 393 3.21.1. And so Daniel, when he knew what was written, having reflected on the plot which came upon him, was not afraid nor was he terrified, [but] was readily preparing to be handed over as food for beasts rather than to obey the prescription of the king. And he had a pattern of what had happened to the three youths, since they did not wish to bow to the king’s image and were preserved from the furnace of fire. 389

Or: tempt. Lit: he. 391 Daniel 6:5. 392 Daniel 6:6–8. 393 Esther 3. 390

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3.21.2. And then Daniel, 394 coming into his house, opened the windows in the upper chambers opposite Jerusalem and three times a day knelt upon his knees and praised and confessed before his God just as he did before. 395 3.22.1. And so it is needful to see the piety of the blessed Daniel, how even if he appeared to be devoted to the royal affairs, instead he adhered to prayer each day, so rendering the things of Caesar to Caesar, but the things of God to God. 396 3.22.2. But someone will perhaps say, ‘And so what of it? Was he not able to pray by heart to God at day, but at night as he wished, devote [himself] to prayer secretly in the house so that he might not be endangered?’ He was able but he did not desire [to do so]. 3.22.3. For if he did this the governors and satraps would have to say, ‘How does he fear God when he fears the decree of the king and what is commanded by him he obeys?’ And they would 397 bring against him some blame and censure [due to his] faithlessness. For such is a work of hypocrisy, not of fear and faith to God. 3.22.4. And on account of this he did not give a pretext of slander to those who opposed [him], for whatever one is subject to, by this he is also enslaved. 398 3.23.1. For those who believe in God ought not to feign nor fear what is ordered [of them] by authorities, lest they do something evil. If on account of faith in God they are compelled to do something wicked 399, they would gladly die rather than to do what is commanded by them. 3.23.2. For when the apostle said to be subject to all who are in authority, 400 he does not speak concerning this case, that we deny both our faith and what is prescribed by God, and that we ought to do these 394

Lit: he. Daniel 6:10. 396 Matthew 22:21; Mark 12:17; Luke 20:25 397 Lit: were about to. 398 Romans 6:16; 2 Peter 2:19. 399 Lit: of another kind. 400 Romans 13:1. 395

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things which men command, instead [the apostle said] that while fearing the authorities we should not do evil, so that we might not be punished by them as evildoers. 3.23.3. And on account of this he says, ‘He is a servant of God, the avenger of those who practice evil. What? Do you not wish to fear authority? Do what is good and you will have approval from him. But if you do evil be afraid. For he does not bear the sword in vain.’ 401 So that in this respect he said to submit to living holily and piously in the present life, having before [your] eyes the danger of the sword. 3.23.4. Therefore when the apostles were hindered by the chiefs and scribes, they were not prevented from speaking the word since they obeyed God rather than men, 402 and on account of this, having vexed the [authorities], they, ‘set them in public prison. But at night an angel spoke to them while leading them out, “Go, speak the words of this life.”’ 403 3.24.1. And so in this way when Daniel also was hindered from prayer, he did not submit to the decree of the king, so that he may not place the glory of God under the glory of men. 3.24.2. For if on account of God someone dies, he ought to rejoice, having found in this eternal life. 3.24.3. And so it is necessary for those who labor well, as they live in this world with purity and fear, not to give a pretext to those who seek a pretext, so that in this they [who seek such] might be disgraced. In which way then also the governors sought to find a pretext against Daniel and they did not find [one], because he was faithful. 3.24.4. But if some people constrain us not to revere God, nor entreat him and threaten death to us, it is more happy to die than to do what is commanded by them, ‘for what can separate us from the love

401

Romans 13:3–4. Acts 5:29. 403 Acts 5:18–20. 402

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of God? Persecution or difficulty or oppression or hunger or danger or sword?’ 404 3.24.5. Because of this the blessed Daniel feared God instead and handed himself over to death and he was preserved from the lions by the angel. 3.24.6. For if he revered the decree and kept quiet during the thirty days, his faith to God would never be pure, for no one is able to serve two lords. 3.24.7. For the cunning of the devil is always like this, to oppress and persecute and to maltreat saints, so that they may not lift up holy hands while praying to God, seeing that the prayer of the saints furnishes peace to the world, but punishment to the wicked. 3.24.8. Just as in the desert when ‘Moses lifted up [his] hands, Israel prevailed, but whenever he set them down, Amalek prevailed.’ 405 3.24.9. Just as this happens even now and is fulfilled among us. For whenever we cease praying the adversary prevails against us, but whenever we adhere to prayer, the power and authority of the evil one is abolished.

3.25.1. And so in this way even then the adversary 406 operated in the governors and satraps, so that through them he might accomplish his own will and cast the blessed Daniel into the den of lions, 3.25.2. whom they were watching closely and when they saw him pray three times a day, they came forth saying to the king, ‘“O king Darius, have you not appointed an edict that any man who should request a petition from any god or man for thirty days except from you, O king, shall be cast into the den of lions?” He said, “The word is true and the decree of the Medes and the Persians shall not pass away.”’ 407 3.25.3. They [said] to him, ‘“Behold, Daniel, who is from the sons of the captivity of Judah, does not obey your decree and three times a day he requests 404

Romans 8:35. Exodus 17:11. 406 Lit: he. 407 Daniel 6:12. 405

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from his God his petitions.” Then the king, when he heard the matter, was greatly grieved over it and he fought concerning Daniel in order to release him.’ 408 3.25.4. For he knew their machinations and that they hated Daniel because he was at that time wiser and more reputable than all of them [and he knew that for this reason] they devised this plot against him since they wanted to hand him over to beasts through a trap. [Therefore] the king 409 questioned the satraps and asked whether he might be able to preserve him from danger. 3.25.5. But it was so that he may not be rescued by man, and [his deliverance] not be considered to be by the favor of the king, but rather that the work of God may be shown to be accomplished in him. When it was already evening and the king was conversing on his behalf with the satraps they spoke saying, ‘Know, O king, that for the Medes and Persians, every decree, edict and statute which the king has set, may not be changed’, 410 in this word they wanted to shame the king, lest the decree which had been marked out by him might not be sure and certain and the rest of the things which were set out by him might be considered to be invalid. 3.26.1. With what kind of reason, therefore, did the satraps accuse only Daniel? For the three boys were also always with him praying. If they did not obey the prescription of Nebuchadnezzar, much more would they [not obey] the decree of Darius. 3.26.2. This is the reason. For since then in the times of Nebuchadnezzar while Daniel was present, the Chaldeans accused no other except the three boys alone, their testimony 411 was reserved for them. In this way now in the times of Darius they accused only Daniel. For the call [to give a testimony] was his.

408

Daniel 6:13–14. Lit: he. 410 Daniel 6:15. 411 Or: martyrdom. 409

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3.26.3. For a man does not forsake God with [the passing of] time, so that through [the passing of] time 412 God 413 may be glorified. As the prophet says, ‘The one who made his worlds shall call each one of them by name.’ 414 3.27.1. Then accordingly since Darius was not able to further contradict the satraps, he said for Daniel to be brought. And they cast him into the den of lions. 3.27.2. And the king, answering, said to him, ‘Your God whom you serve perpetually, he himself will rescue you’ 415 urging him to be of good cheer. ‘For since, even though I wish [to help], I am not able even though I am king, [but] God whom you serve will rescue you’, 416 so that ‘what is impossible for men might be shown as being possible with God.’417 3.27.3. ‘And they brought a stone and set it at the mouth of the den and the king sealed [it] with his signet ring’, 418 that the matter may not be changed regarding Daniel. 3.27.4. And this was a malicious deed, for the satraps were worried lest secretly the king command Daniel to be drawn out of the den, so they thought it was fit to seal the stone. 3.27.5. In which manner also the chiefs of the Pharisees did to the Savior ‘when they sealed the stone with a guard.’ 419 3.28.1. Accordingly after this happened, ‘The king departed to his house and he went to bed without supper and they did not bring him food and sleep left him.’ 420

412

Lit: through it. Lit: he. 414 Isaiah 40:26. 415 Daniel 6:16. 416 Daniel 6:16. 417 Matthew 19:26; Mark 10:27; Luke 18:27. 418 Daniel 6:17. 419 Matthew 27:66. 420 Daniel 6:18. 413

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3.28.2. How much [must this] righteous man have done who feared God, so that the king took no sustenance because he was [so] grieved over him! 3.28.3. And the satraps made merry all night, [thinking that they were] taking a prize from Daniel, but the king being sleepless all night bewailed that he unrighteously destroyed such a man, as he worried that on account of Daniel 421 he himself also might be endangered. 3.28.4. For the events which happened to Nebuchadnezzar and what happened to Belshazzar did not escape his notice, the former was banished from his kingdom, the latter on account of the holy vessels was killed that same night. 3.28.5. Accordingly, ‘He then arose at first light and came to the den of lions in haste, and having called in a strong voice said, “Daniel, slave of the living God, was your God whom you serve perpetually able to 422 rescue you from the mouth of the lions?”’ 423 3.28.6. Why therefore, having been so moved, did the king cry this word, except that he had heard what had happened to the boys, who were not willing to obey the prescription of the king, and were preserved from the furnace of fire?... 424 The same happened to Daniel 425, but he feared God and despised the decree of the Medes and Persians. 3.29.1. ‘And Daniel said to the king, “My God sent his angel and he shut the mouth of the lions and they did not harm me because before him uprightness was found in me and before you, O king, I have not committed transgressions.”’ 426 3.29.2. How great [benefit there is] to trust God rather than [to trust] men! For men [make others] despair and hand [them] over to 421

Lit: him. Lit: if he was able. 423 Daniel 6:19–20. 424 Richard believes there is a lacuna here in the manuscript tradition. 425 Lit: him. 426 Daniel 6:22. 422

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death, but God does not abandon his slaves. On account of this the Psalmist teaches saying, ‘It is better to trust in the Lord than to trust in man. [It is] better to hope in the Lord than to hope in rulers.’ 427 3.29.3. Then accordingly when the angel appeared in the den, the wild beasts were tamed and the lions, wagging their tails at him, rejoiced as being subjected by a new Adam. As they licked the holy feet of Daniel, they rolled around to taste the soles of his feet and they longed to be submitted to him. 428 3.29.4. For if we believe that, after Paul was condemned to beasts and a lion had been set upon him, it reclined at his feet and licked him all around, how do we not also believe what happened to Daniel, which even Darius himself described to all when he dispatched [it] through scribes? And in the books of the Persians and Medes it is read until today that these things really occurred, so that not only the Hebrews nor only the Babylonians, but also the Medes and the Persians and all the nations who live under heaven, might themselves fear God after they have heard the things which happened. 3.29.5. And then, as Darius heard the voice of Daniel, he was amazed and marveled and commanded the stone to be rolled away and he saw Daniel sitting in the midst of the lions and he was stroking the hair of their heads with his own hands. And then, having invited everyone, he exhibited to them the marvelous spectacle: wild beasts tamed by a man and comforted by his hands! 3.29.6. Accordingly after Daniel was taken up ‘from the den, no destruction was found in him at all because he trusted in his God.’ 429 3.30.1. Then, ‘the king spoke and they brought the men who accused Daniel and they themselves and their sons and their wives were cast into the den of lions, and they did not reach the bottom of the den before the lions conquered them, and they ground all their bones.’ 430 427

Psalm 118:8–9 (LXX 117:8–9). Lit: [to be] under him. 429 Daniel 6:23. 430 Daniel 6:24. 428

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3.30.2. They therefore who have trusted in a human king and have dug a trench for their neighbor, they themselves fall in it for [their own] destruction. 3.30.3. This also so happened to the three boys, who though being in the furnace of fire were not conquered, but the [fire], after it had passed through to the outside, consumed the Chaldeans. 431 3.30.4. For the eyes of God righteously assign worthy judgment to men. 3.30.5. As also befell Haman, who wished to annihilate on one day Mordecai and his race, and having readied fifty cubit gallows for Mordecai, 432 Haman 433 himself with all his household were hanged on them. 434 3.30.6. Now they who accused Daniel and handed him over as food for beasts, they themselves [likewise] were destroyed by lions. 3.31.1. ‘Then Darius wrote to all peoples, tribes and tongues, to those who dwell in all the earth, declaring peace to all’ 435 and then through what was published by his decree, he compelled them to worship God just as it says, ‘A decree was set from my face in every realm of my kingdom that [all] should tremble and fear before the face of the God of Daniel because he himself is the living God, who endures forever and his kingdom shall not be destroyed and his dominion is forever. He who took Daniel from the paw of the lions assists and rescues and works wonders and signs in heaven and on the earth.’ 436 3.31.2. You see, today Babylon is the world, the satraps are its authorities, Darius is their king, the den is Hades, the lions are punishing angels.

431

Song of the Three Children 24–25. Lit: him. 433 Lit: he. 434 Esther 7:10. 435 Daniel 6:25. 436 Daniel 6:26–27. 432

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3.31.3. Therefore, imitate the blessed Daniel who did not fear the satraps nor did he even obey a human decree, so that after being cast into the den of lions you may be guarded by the angel, and you may tame beasts, and you may be worshipped by them as a slave of God and no destruction may be found in you; but that you might be brought up from the den still alive and may be found as a partaker of the resurrection and you may rule over your enemies and you may always give thanks to the living God. 3.31.4. For to him be glory and might unto the endless age of ages. Amen.

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Book 4 Concerning the Visions of the Prophet Daniel 437 4.1.1. ‘In the first year of Belshazzar king of the Chaldeans, Daniel saw a dream and the visions of his head [were while he was] upon his bed, and he wrote down the dream.’ 438 4.1.2. Therefore, as much as was revealed by the Spirit through visions to the blessed prophet, these things also he ungrudgingly described to others, so that he might not only, while prophesying the things which are to come, reveal them to himself, but also that he may be demonstrated as a prophet to those who wish with faith to search the godly writings. 4.1.3. Now he says, ‘I, Daniel, was looking, and behold, four winds of heaven were blowing upon the Great Sea, and four great beasts arose from the sea, which were different from one another. The first was like a lioness and wings were upon it as an eagle. I was looking until its wings were plucked and it was lifted up from the earth and it stood up on the feet of a man and a heart of a man was given to it. And behold, a second beast was like a bear and it stood up on one side and three ribs were in its mouth between its teeth and they were speaking in this way to it, “Rise, eat much flesh.” After this I was looking, and behold, there was another beast like a leopard and four wings of a bird were upon it and four heads were on the beast, and authority was given to it. 440 4.2.1. Therefore, since the different beasts were shown to the blessed Daniel the prophet and because these differed from one another, it is necessary for us to consider that he does not discuss any of the beasts [as mere animals], rather in a model and through an image he portrays the kingdoms which have arisen in this world as beasts which destroy humanity. 4.2.2. For the Great Sea [indicates] the whole world, he says; ‘The four winds of heaven’, 441 which signal creation with its fourfold limits.

4.2.3. And so when he says, ‘I saw four beasts rising from the sea’, 442 he speaks concerning the kingdoms of this world. 4.2.4. ‘The first was like a lioness and wings were upon it as an eagle.’ 443 And so he, by saying a ‘lioness’, names the kingdom of the Babylonians which Nebuchadnezzar then ruled.

4.2.5. Then he says, ‘wings were upon it as an eagle’, 444 because the king was lifted up and raised up against God, since he was puffed up in heart on account of the greatness and glory which came to him. 4.2.6. Then he says, ‘Its wings were plucked and it was lifted up from the earth and it stood up on the feet of a man and a heart of a man was given to it.’ 445 440

Daniel 7:2–12; Richard conjectures that the bracketed portion of this quotation was not originally part of the text but was added later, this seems likely because in the ensuing section Hippolytus does not comment on these verses, but does so further on in the commentary. 441 Daniel 7:2. 442 Daniel 7:3. 443 Daniel 7:4. 444 Daniel 7:4. 445 Daniel 7:4.

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4.2.7. For this truly happened to Nebuchadnezzar, just as has been indicated in the book before this one, and he himself testifies in this way about that which happened to him, that he was banished from his kingdom and [his] glory and majesty were taken away which he had earlier procured. 4.2.8. And so just as any bird, when stripped of its wings, becomes powerless and easily caught, thus also at that time the armies of the king were removed, through which he fancied he could boast and be high-minded, [but] which he then feared and fled into the desert, so that he might not be killed by them. 4.2.9. When he says, ‘It stood upon the feet of a man and a heart of a man was given to it’, 446 it is clear that Nebuchadnezzar, having humbled himself and recognized that he is a man lying under the authority of God, after begging the Lord, obtained from him mercy, and again his kingdom and glory were reestablished. 4.2.10. Just as he himself testifies saying, ‘And after the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven and my thoughts returned to me and I blessed the Most High and praised and glorified him who lives forever, because his authority is an eternal authority and his kingdom is from generation to generation and all who dwell upon the earth are reckoned as nothing and they are as nothing.’ 447 4.3.1. While these things were then happening in this way to Nebuchadnezzar in those times, just as the blessed Daniel disclosed to us in the vision, the king himself likewise confessed it also, and after his reign ceased under Belshazzar, when he himself, on account of the deed which he did at night, was taken away, as has been indicated in the book before this one, then Darius the Mede received the kingdom, when he was sixty two years old. 448 So suitably the prophet describes another beast rising, which was the bear, so that in this he may display the kingdom of the Persians.

446

Daniel 7:4. Daniel 4:34–35. 448 Daniel 5:31. 447

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4.3.2. He says, ‘Three ribs were in its mouth.’ 449 He says that the three ribs are the three regions of the nations which the same beast ruled, which were the Medes, Assyrians, and Babylonians. 4.3.3. ‘And that they were speaking in this way to it, “Rise, eat much flesh.”’ 450 For then in those times when the Persians rose up they laid waste to all the land and, having made many of the men their slaves, they utterly destroyed them. 4.3.4. For just like a beast, the bear is a sordid and flesh-eating creature, tearing with both claws and teeth, thus also the kingdom of the Persians became, which presided for two hundred and thirty years. 4.3.5. Some of the historians have recorded that these [Persians] ruled two hundred forty-five years until the reign of Darius, whom Alexander of Macedon deposed in the seventh year and transferred the kingdom of the Persians to the Greeks. Just as also Daniel says, ‘After this I was looking, and behold, another beast like a leopard and it had four wings of a bird upon it and four heads were on the beast, and authority was given to it.’ 451 4.3.6. And so having named a leopard, he signals the kingdom of the Greeks, which Alexander of Macedon ruled. And he compares them to a leopard on account of them being sharp in mind and resourceful in reasoning and relentless in heart, in which manner also the creature is spotted in appearance, being both quick to do evil and [quick] to drink the blood of men. 4.3.7. He says, ‘It had four wings of a bird upon it and four heads were on the beast.’ 452 For after the kingdom of Alexander was lifted up and grew in strength and was named in all the world, his kingdom was divided to [his] four rulers. 4.3.8. For as he was dying, Alexander distributed it to his companions who were of his race, they were four men—Seleucus, Deme449

Daniel 7:5. Daniel 7:5. 451 Daniel 7:6. 452 Daniel 7:6. 450

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trius, Ptolemy, and Philip—and these all put on crowns 453, just as Daniel predicts and was recorded in the first book of the Maccabees. 454 4.4.1. And so after the Greeks ruled for three hundred years, the prophet signals to me again another [kingdom]. 4.4.2. For he spoke in this way, ‘After this I was looking, and behold, a fourth beast fearful and terrible and exceedingly strong. Its teeth were iron and its nails bronze, and it was eating and grinding and the remainder it trampled with its feet. And it was exceedingly different from all the beasts which were before it, and there were ten horns on it. I was observing its horns, and behold, another small horn rose up in the midst of them and three horns which were before it were rooted out from its face. And behold, eyes as eyes of a man were on this horn and a mouth speaking great things. I was looking until thrones were set and the Ancient of Days sat and his clothes were white as snow and the hair of his head was as pure wool. His throne was a flame of fire, its 455 wheels blazing fire. A river of fire gushed from before it. A thousand thousands attended him and a myriad of myriads stood before him. A tribunal sat and the books were opened. Then I was observing the sound of great words which that horn spoke, until the beast was killed and his body was destroyed and given to the burning of fire. And the dominion of the rest of the beasts ceased, and a length of life was given to them for a time.’ 456 4.5.1. And so, after the kingdom of the Greeks, a kingdom has arisen none other than that which now rules which has also been established and this is clear to all. 4.5.2. It has iron teeth on account of the fact that it overpowers all and grinds with its own strength, just like iron does. And it tramples the remainder with its feet because another kingdom is no longer left after this one, except its ten horns which grow up from it and in the midst of them one small horn arises and it roots out three of the first [horns]. 453

Lit: diadems. 1 Maccabees 1:9. 455 Or: his. 456 Daniel 7:7–12. 454

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4.5.3. For just as the prophet foretold concerning the leopard, that ‘four heads were on the beast’, 457 it happened that also the kingdom of Alexander was divided to the four rulers, thus it is necessary to also expect now that ten horns shall arise from this [kingdom], whenever the time of the beast should be fulfilled and the small horn, which is the Antichrist, suddenly should show forth among them, and righteousness should be taken from the earth and all the world will then arrive at the consummation. 4.5.4. So that it is necessary for us not to precipitate the plan of God, but to be long-suffering and beg that we may not fall upon such times, nor indeed lack faith that these things are not destined to be. 4.5.5. For if the first things, as much as the prophets foretold, did not happen, neither should you expect these. But if those things happened according to their own times, just as was foretold, these things also shall surely be accomplished. 4.5.6. For when some say, ‘And when will these things be?’ This is a [mark] of unfaithful men, not faithful. But to foreknow what will be and to believe that it will happen in this way is [a mark of] a blessed man who knows and is silent, so that he may not endanger [himself] in speaking many things. 4.6.1. But let us also demonstrate in another way that these things are true and clear and happen to the slaves of God. 4.6.2. For Scripture does not lie in any way, nor does the Holy Spirit deceive his slaves the prophets, through whom he is well pleased to announce the plan of God to men, so that as we see these things happen, we might not fall, nor be troubled as we behold these strange things. 4.6.3. For the consummation is not able to come upon this world at all except in this way. 4.6.4. For just as with Sodom when their transgressions were fulfilled, immediately fire descended upon them and they were de457

Daniel 7:6.

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stroyed, 458 so it will be even now, when lawlessness multiplies in the world and the present iron beast is divided into ten horns and anarchy occurs and discord, while others from here and there rend the kingdom, then the end shall come upon them. 4.7.1. And so since we, having also reached [this point] in another work 459 and explained an account concerning these things, both the advent of the Antichrist and his race, and from where and how the deceiver shall appear—nor were we silent about his works— nevertheless now I will also mention this only briefly, so that a man may steadfastly stand against all things, not ever stammering in mind, and be able to believe in God with a whole heart. 4.7.2. For the blessed Daniel, as he explained the [previous] vision to Nebuchadnezzar—I now speak concerning the [dream] of the image—says that the head shows forth as being gold, then the hands and arms and chest as silver, next the stomach and thighs as bronze, then legs as iron, next the feet, in them part are iron and part are clay, so that in this he may demonstrate the very same thing now in his own vision which he described through the beasts. 4.7.3. The gold is the kingdom of the Babylonians, which is the lioness, the silver that of the Persians, which is the bear, next the bronze is that of the Greeks, which Alexander of Macedon ruled, so that it might display the leopard. 4.7.4. After these things he says, ‘iron legs’, so that he may signal the fearful and terrible beast, which has iron teeth, which are the Romans who rule now, who are strong as iron. 4.7.5. And indeed after the iron legs of the image, what remains, except the feet in which are ten toes and these are mixed with clay and iron, so that through the ten toes the ten horns may be signaled, and through the clay and iron, their discord [may be signaled], ‘when they shall be commingled in the seed of men, but they shall not be united with one another.’ 460 Genesis 19:24 Hippolytus is apparently referring to his treatise On the Antichrist. 460 Daniel 2:43. 458 459

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4.7.6. For just as iron is not mixed with clay, so at that time men will not be able to agree with one another, but others from here and there shall carry disorder and divide the royal [kingdom] among themselves according to [their] nation. 4.8.1. But since the grace of God richly teaches those who have hoped in him and who have despised this world, we shall not pass over this: for what reason did the blessed prophet name all kingdoms which have already emerged, which he likened to beasts, but now the kingdom which currently stands, he has not declared, as in what sort of beast it would be? 4.8.2. But I will speak more clearly concerning it, so that one may better consider what has been stated. For after he was saying that the kingdom of the Babylonians was a lioness and that of the Persians a bear and that of the Greeks a leopard, why does he not say what beast the [kingdom] of the Romans would be, instead saying it was ‘fearful and exceedingly terrible, its teeth were iron and its claws bronze’? 461 4.8.3. Consider, O man, and glorify the Lord! 4.8.4. For since the Babylonians existed as one nation and they themselves then in those times resolved to rule all [nations], he correctly names them as a lioness, as a creature of one form. 4.8.5. Similarly also the Persians are one sordid nation, which only spoke with the one tongue. On account of this he likened them also to a bear. 4.8.6. Likewise also the Greeks he said were a leopard. For they all existed as Greeks. 4.8.7. But now the powerful beast is not one nation, but it is of many tongues and it gathers to itself from many races of men and prepares an army in a line of battle, and all are called Romans, though all are not from one country. 4.8.8. So that the prophet was rightly amazed and when he had foreseen what was to come, he did not name from what sort of 461

Daniel 7:7.

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beast it was, but was astonished, saying, ‘My spirit shuddered in my being, and [as for me] Daniel, the visions of my head confused me. And I approached one of those who stood and sought precisely from him concerning all these things. And he told me the precise account and made known to me the interpretation of the words.’ 462 4.8.9. And so, who are those who stood but the angels who stand before the face of the glory of the Lord and furnish a constant ministry to him, always attending to what has been commanded by him? 4.9.1. But a certain thought lies within the heart that we shall not leave undescribed, as it is able to aid a soul. 4.9.2. For when in the forty-second year of Caesar Augustus the Lord was born, when the kingdom of the Romans flourished, the Lord, through the apostles, summoned all nations and all tongues and made a nation of Christians who believe in the Lord and who carry a new name in [their] heart, in the same manner [this] kingdom which exists now, which rules according to the operation of Satan, counterfeits [the kingdom of Christ]; it likewise collects those who are the most wellborn from all nations and prepares them for war, having called them Romans. 4.9.3. And on account of this also the first census happened under Augustus, 463 when the Lord was born in Bethlehem, so that the men of this world, being registered under an earthly king, would be called Romans, but those who believe in the heavenly king would be named Christians, who on [their] forehead carry the victory 464 against death. 4.10.1. So that we may not turn aside from what is set before us— to demonstrate that what was seen by the prophet is true and that what was perceived and spoken by us in the grace of the Lord is accurate—let us see if the angel confirms our words, who teaches the blessed Daniel. For he speaks in this way, ‘These four beasts are 462

Daniel 7:15–16. Luke 2:1-2 464 Or: trophy. 463

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four kingdoms which shall arise upon the earth, and which shall be removed, and the saints of the most high shall receive the kingdom and possess it forever and ever.’ 465 4.10.2. And so [all this] is necessary. For the three beasts have already passed away and have ceased, just as was shown above, and while one [beast] is yet beginning to culminate 466, if this [beast] also is removed, earthly things shall cease, but heavenly things shall begin, so that the perpetual and eternal kingdom of the saints may be shown and the heavenly kingdom may be clearly displayed to all, neither through a form as seen on the mountain of Sinai, nor in a pillar of cloud as revealed on a mountain peak, but with armies and battalions of angels, and as incarnate God and man 467, Son of God and of Man, the judge who is coming from the heavens into the world. 4.10.3. It is he who shall remove all kingdoms which are in this world and shall thresh and shall winnow and shall scatter them as chaff from the summer threshing floor. And he shall give the kingdom to the saints of the Most High as he collects grain for his barn, but the chaff heap he burns with unquenchable fire, though now he is despised by the godless and impious, and blasphemed by the unbelievers, who do not consider what is written, nor [consider] to whom has been given the authority of judgment. 4.10.4. For though he now also delays for a time, since he does not wish to bring judgment to the world (so fulfilling the prescription of his Father), yet when he comes he will come with his wounds 468 and render to each according to his works. 4.11.1. And so as many of you all who reverently draw near to God, observe the one who long ago was shown to the people by Moses and was manifested on the mountain and was proclaimed by the prophets and was seen as a man by the blessed Daniel, concerning whom he says, ‘I was looking into the vision of the night, and behold, one 465

Daniel 7:17–18. Or: and when one beast is reaching its height. 467 ἔνσαρκος δὲ θεὸς καὶ ἄνθρωπος. 468 Richard conjectures that the reading here should be ‘hosts’. 466

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was coming like a son of man with the clouds of heaven, and he reached the Ancient of Days and was brought near to him and to him was given power and honor and the kingdom and all peoples, tribes, and tongues served him. His authority is an eternal authority, which shall not pass away and his kingdom shall not be destroyed.’ 469 4.11.2. And so he does not speak of another Ancient of Days, but [indeed] the Lord and God and Master of all, the Father of even Christ himself, who makes days old, who does not grow old under time or days, concerning whom was spoken above, ‘Thrones were set and the Ancient of Days sat and his clothes were white as snow and the hair of his head was as pure wool. His throne was a flame of fire, its 470 wheels blazing fire. A river of fire gushed from before it. A thousand thousands attended him and a myriad of myriads stood before him. A tribunal sat and the books were opened.’ 471 4.11.3. The Son of Man was brought to him, being borne by a cloud and being carried by archangels, so that he may receive from him every rule and authority and power and kingdom, so that all peoples, tribes, and tongues may serve him. 4.11.4. And so that one may not understand that his kingdom, which was given to him by the Father, was temporary or earthly, the prophet says, ‘His authority is an eternal authority, which shall not pass away and his kingdom shall not be destroyed.’ 472 4.11.5. And so the Father, having subjected all things to his own Son, the things in the heavens and the things of the earth and the things under the earth, through all of them he exhibited him as being firstborn in all things; firstborn from God so that he being second after the Father may be displayed as God’s son; firstborn before angels, so that also he may be shown as Lord of angels; firstborn from a virgin, so that he may be shown as reforming firstformed Adam in himself; firstborn also from the dead so that he himself may be the first fruits of our resurrection. 469

Daniel 7:13–14. Or: his. 471 Daniel 7:9–10. 472 Daniel 7:14. 470

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4.12.1. And so since all the prophets and apostles testify to him, but the lawless disobey him, and blaspheme and set at nothing what has been spoken, and persecute and oppress his slaves, and since they do not expect these things which will happen, let us [therefore] ourselves—who believe in the Word of truth and who are led by the Word itself to eternal life, who are taught by the prophets and who by the Spirit are illuminated—let us behold [what is coming], so that we, becoming wise through his grace, may observe the ancient things which were proclaimed beforehand and in [due] time happened and will happen. Holding before [our] eyes the judgment of God, let us guard ourselves from all evil so that we may flee from the eternal fire and incessant punishment. 4.12.2. For if even now these things do not come upon us because the times are not yet fulfilled, it is still necessary to pray that we not be found in such times in which these things shall happen, lest one, having become weak from the great persecution which comes to the world, should fall from eternal life. 4.12.3. For it is needful to observe what the prophet says, ‘And I precisely sought concerning the fourth beast, because he was different than every [other] beast, and was exceedingly fearful. His iron teeth and his bronze claws were eating and grinding and he was trampling the remainder with his feet and concerning his ten horns which were on his head and [concerning] the other which arose and rooted out three former [horns], the eyes and the mouth of whom were speaking great things and his appearance was greater than the rest. I was watching and that horn was making war with the saints and was prevailing upon them, until the Ancient of Days came and gave judgment to the saints of the Most High, and the season arrived and the saints possessed the kingdom.’ 473 4.12.4. And so we have [already] arrived [at this point and] said that it is clear that this is the fourth kingdom, from which no other greater [kingdom] or even such a kingdom [like it] has arisen on the earth, from which ten horns are about to spring forth. For it will be divided into ten kingdoms 474 and in them another small horn shall 473 474

Daniel 7:19–22. Lit: diadems.

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arise, which is that of the Antichrist and he shall root out three who were before him, that is, he shall destroy the three kings of Egypt and of the Libyans and of the Ethiopians, wishing to possess for himself the whole kingdom. 4.12.5. Who, after he has mastered the remaining seven horns, will be ruled by an unnatural 475 and evil spirit, having been puffed up to rouse war against the saints and to persecute all of them everywhere, wishing to be glorified and to be worshipped as God by all. 4.12.6. Just as also Ezekiel says concerning him, ‘On account of which your heart was lifted up and you have said “I am God”’ 476 and again ‘Will you say to those whom are killing you, “I am God”? You are a man and not God.’ 477 4.12.7. And Isaiah [says] similarly, ‘But you have said in your mind, “I will ascend to heaven, I will set my throne upon the clouds of heaven above, I will encamp on the holy mountain, I will be like the Most High.”’ 478 4.13.1. And so if one wishes to discuss meticulously concerning him, these things are more clearly exhibited in another book, 479 so that we should not be about to compose an account concerning him a second time. 4.13.2. But now let us speak of the matter which lies before [us]: the beast which now is established. 4.13.3. For Daniel speaks in this way, ‘And the angel told me, “The fourth beast shall be a fourth kingdom upon the earth which shall prevail over all the kingdoms and shall devour all the earth and shall trample and break it into pieces. And its ten horns shall arise as ten kings and after them another shall arise who shall surpass all others who were before in wickedness and shall speak words against the Most High and shall deceive the saints of the Most High and shall presume to change times and law and it shall be given into his hand for a time and times and half a time. And the tribunal sat and they shall 475

Or: hostile. Ezekiel 28:2. 477 Ezekiel 28:9. 478 Isaiah 14:13–14. 479 Hippolytus is apparently referring to his treatise On the Antichrist. 476

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remove the dominion to abolish it and to destroy it completely, and the kingdom and the authority and the greatness of the kings, which are under all of heaven, was given to the saints of the Most High, and his kingdom is an eternal kingdom and all chiefs shall serve [him] and obey him. This is the end of the account.’ 480 4.14.1. As the prophet therefore wanted to persuade us according to all things and to examine the truth of what was seen by him, he inquired from one of the angels who stood near, that he himself also may be more precisely taught concerning the fourth beast. For he says, ‘I sought more precisely concerning it because he was fearful and terrible.’ 481 And so since the angel was teaching him—or rather persuading us also through him—to believe in what was rightly seen by him, he described to him everything which will happen in the end, both the division of the fourth beast into the ten horns which arise from it, and the manifestation of the Antichrist in them and his war against the saints and his time, which is going to commence. 4.14.2. For he says, ‘It was given into his hand for time and times and half a time’, 482 which signals three-and-a-half years, and after these things the coming tribunal, for he says, ‘thrones were set and the tribunal sat and the kingdom was given to the saints of the Most High, but the body of the beast was given to the burning of fire.’ 483 4.14.3. For, ‘the time approached’, 484 that is, all at once the time was fulfilled and the saints possessed the kingdom, when the Judge of judges and the King of kings will come from heaven, who shall remove every chief and power which opposes him and shall consume all of them in an eternal fire, punishing the unrighteous, but he shall give to his slaves, both prophets and martyrs, and to all who fear him the eternal kingdom.

480

Daniel 7:23–28. Daniel 7:19. 482 Daniel 7:25. 483 Daniel 7:9–11, 26–27. 484 Daniel 7:22. 481

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4.14.4. As the prophet says, ‘This is the end of the account. As for me, Daniel, my thoughts were greatly troubling me and my form was changed and I kept the matter in my heart.’ 485 4.15.1. And so it is necessary for every man who reads the godly writings to imitate the prophet Daniel and not to be rash and heedless, seeking a time before the [due] time and desiring to see the autumn fruit of the fig, but to hold with fear the mystery of God in [his] heart, so that he himself may not, having ensnared himself with his own lips, become liable for his own soul. 4.15.2. For the time shall come when ‘the almond shall blossom and the caper-berry shall grow rough and the grasshopper shall multiply, the fig shall sprout and the fruit of apostasy shall prosper. Then the door of life shall be shut and the water pots from the spring shall be shattered and the wheel shall run afoul in the pit and those who grind shall be idle because they are few and all shall arise at the sound of a sparrow and all the daughters of song shall be troubled and the mourners shall be gathered in the market and man shall depart to his eternal home.’ 486 4.16.1. But one will say, ‘And when will these things be? In what season or time is the deceiver going to be revealed? And what shall be the day of the appearing of the Lord?’ 487 4.16.2. The disciples also similarly sought to learn these things from the Lord, but he concealed the day from them, so that he may make them and everyone else to be watchful for what is to come, always meditating and expecting each day the heavenly cloud, lest men ever, on account of the long time, neglect what was prescribed by him and grow sluggish while he tarries and [then] fall from the life of heaven. 4.16.3. For he says, ‘Be watchful for you do not know what day or what hour your Lord comes, whether evening, or midnight, or morning.’ 488 485

Daniel 7:28. Ecclesiastes 12:3–7. 487 These are questions taken variously from Matthew 24:3; Mark 13:4; Luke 21:7. 488 Matthew 24:42; Mark 13:35. 486

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4.16.4. On account of this he says, ‘Blessed is that slave, whom when his Lord comes, he finds awake. Truly I say to you that he will appoint him over all his possessions. But if the wicked slave says in his heart, “My Lord tarries to come”, and he begins to beat his serving boys and serving girls, and to eat and to drink with drunkards, his Lord will come in a day which he does not expect and in an hour which he does not know and cut him in two and set his portion with the unbelievers. For there will be weeping and gnashing of teeth.’ 489 ‘On account of this I say to you: be watchful.’ 490 4.16.5. And so our Lord himself in the Gospel, teaching these things, displays [them] to the disciples. 4.16.6. Similarly, also after his resurrection, the disciples broached these same things, ‘Asking him saying, “Lord, will you at this time restore the kingdom to Israel?” But he said to them, “It is not for you to know the times or seasons which the Father has set in his own authority, but you shall receive power when the Holy Spirit comes upon you and you will be for me witnesses in both Jerusalem and in Galilee and all the land of Samaria and unto the ends of the earth.”’ 491 4.17.1. And so since he hid the day from them, but also declared it through the signs which will happen, by which a man will easily recognize [the time of the end], we ought to know the events according to [their] time, and when we see them, to be silent. 4.17.2. But it is necessary for these things to be even if we do not so desire. For the truth never lies. 4.17.3. For just as he said concerning the city of Jerusalem, ‘When you see Jerusalem encircled by armies, then you know that her desolation draws near’, 492 and what was spoken about her has come, thus it is necessary to be vigilant also in the present. 4.17.4. He says, ‘For whenever you see the abomination of desolation standing in the holy place, let the reader understand, then let those in Judea flee to the mountains, and he who is on the rooftop not descend to take anything from his 489

Matthew 24:46–51. Matthew 24:44; Mark 13:37. 491 Acts 1:6–8. 492 Luke 21:20. 490

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house, and he who is in the field not return back to take his clothes. Woe to those who are pregnant and nursing in those days. For then there will be a great tribulation such as has not been from the beginning of the world nor shall ever be. And unless those days were shortened no flesh would be saved.’ 493 4.17.5. And so in this he made it clear to us, so that we may never doubt anything. 4.17.6. And again he says, ‘Whenever you see the abomination of desolation standing in the holy place’, and, ‘whenever you see a fig sprouting its leaves know that the harvest is near. In this way also whenever you see all these things happen, know that it is near the doors.’ 494 4.17.7. And so given that the abomination has not yet appeared, but while the fourth beast alone still reigns, how is the manifestation of the Lord able to occur? 4.17.8. But one will say, ‘It is written, “Whenever you see wars and anarchy, then you will know that it is near.”’ 495 Yes it is written, he says, ‘Nation will be roused against nation and kingdom against kingdom and there will be earthquakes and hunger and plague in [many] places’, 496 which already has happened and will happen. 4.17.9. ‘But all these things are the beginning of birth pangs’, 497 he says, ‘But the end is not yet in them’, 498 for first it is necessary for the Gospel of the Lord to be preached in the whole world for a witness to all nations 499 and in this way the end shall come, when all time is fulfilled.

4.18.1. For I will describe also what happened not a long time ago in Syria. 4.18.2. For there was one who governed the church there and he, having not laboriously read the godly Scriptures, nor having fol493

Matthew 24:15–22; Mark 13:14–20. Matthew 24:15, 32–33; Mark 13:14, 28–29. 495 Luke 21:31. 496 Matthew 24:7; Mark 13:8. 497 Matthew 24:8; Mark 13:8. 498 Matthew 24:6; Mark 13:7. 499 Matthew 24:14; Mark 13:10. 494

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lowed the voice of the Lord, was deceived and he himself also deceived others. 4.18.3. For though the Lord said, ‘There shall arise many false Christs and false prophets and they shall give signs and wonders in order to deceive if possible even the elect; 500 then if someone says to you, “Behold Christ is here or there”, 501 do not believe, “Behold, he is in the desert”, do not go out, “Behold, he is in the storehouses”, do not go in’, 502 that man having not considered these things, persuaded many of the brothers, with [their] wives and children, to go out into the desert in order to meet with Christ—who were even led astray in the mountains and onto roads, wandering aimlessly! So that after a little while it was necessary that they all be apprehended as robbers by the governor in order to be killed, except that his wife happened to be a believer, and after she appealed to him, he put in order that matter so that a persecution did not come upon all [Christians] through them. 4.18.4. How great their foolishness and stupidity that they entered into the desert to seek Christ, in which manner also [in the times of] Elisha the prophet the sons of the prophets sought Elijah for three days in the mountains, though he was assumed into heaven! 503 4.18.5. And so as the Lord says, ‘Just as lightning comes out from the east and flashes unto the west, in this way will be the advent of the Son of Man’, 504 plainly and clearly signaling in this that he himself is destined to arrive with the power and glory of his Father from heaven, [but] they sought him in the mountains and in the desert! 4.18.6. For in this way his second advent will not be like his first. Before, as a simple man only he appeared, but now as a judge of all the world he arrives. And then, he arrived to save man, but now he arrives to punish all who trespass and who commit sacrilege against him. 500

Matthew 24:24; Mark 13:22. Matthew 24:23. 502 Matthew 24:26. 503 2 Kings 2:17. 504 Matthew 24:27. 501

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4.18.7. But we say these things to support the faithful brothers, so that they may not have a misconception about the plan of God, knowing that for each one, on whichever day he departs from this world, he has been already judged. For the consummation has come upon him. 4.19.1. But a certain other man similarly was in Pontus, and he himself governed the church, being a reverent and humble man, though not applying [himself] unfailingly to the Scriptures but rather believing dreams which he saw. 4.19.2. For when a first and second and a third dream happened [to him], he began to foretell the future to the brothers as a prophet, ‘This I saw and this is about to occur.’ 4.19.3. And once, after he had been led astray, he said ‘Brothers, know that after one year the judgment will happen.’ 4.19.4. They who heard him who predicted, ‘The day of the Lord is imminent’, with weeping and lamenting begged the Lord night and day while holding before [their] eyes the approaching day of judgment. 4.19.5. And he led the brothers to such fear and terror as to allow their lands and fields to be desolate, and most of them sold their possessions. 4.19.6. But he said to them, ‘If it does not happen just as I said, do not believe the Scriptures anymore but do whatever each of you wishes.’ 4.19.7. And they waited for the result and after a year passed nothing of what that man said had happened, and he himself was shamed as a deceiver, but the Scriptures were shown as true, yet the brothers were found scandalized so that henceforth their virgins were married and [their] men dwelt in fields. They, who vainly sold their possessions, were found later begging. 4.20.1. These things happen to ignorant and simple men, as many as do not attend precisely to the Scriptures, but more pleasurably obey human traditions and their illusions and their dreams and mythologies and old wives tales.

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4.20.2. For also the same happened to the sons of Israel, who setting at naught the law of God, added to it, since they were well pleased to be obedient to the traditions of the elders. 4.20.3. And now some dare the same things, clinging to vain visions and to the teachings of demons and often determining a fast both on the Sabbath and the Lord’s [day], which Christ did not determine, so that they dishonor the Gospel of Christ. 4.21.1. And so since the words of the Lord are true, ‘but every man is a liar’, 505 just as it is written, let us see if the apostle Paul also is in agreement with the words of the Lord. 4.21.2. For writing to the Thessalonians and advising them to always watch and to persist in prayers, but not yet to expect the day of judgment, because the time is not yet fulfilled, he spoke in this way to them, ‘We ask you brothers, concerning the advent of the Lord, that you not be afraid through a word or through a letter as from us, that the day of the Lord has come. Let no one deceive you in any way, because [it will not come] unless first the apostasy comes and the man of sin is revealed, the son of perdition, who opposes and is exalted over everything which is called godly or pious, so that he sits in the temple of God, showing himself that he is God. Do you not remember, when I was still with you I taught you these things? And now know what restrains [him] so that he may be revealed in his own time. For already the mystery of lawlessness is at work—only until he who now restrains is taken from [our] midst. And then the lawless one shall be revealed whom the Lord Jesus will kill with the spirit of his mouth and will abolish [him] with the manifestation of his advent, whose advent is according to the work of Satan.’ 506

4.21.3. And so who is ‘He who restrains until now’, 507 except the fourth beast after which, when it is set aside, the deceiver shall come from [its] midst? 4.21.4. But always you are overly curious and seek how many years remain for the beast, so that [you might see] him depart, [yet] not 505

Romans 3:4; Psalm 116:11 (LXX 115:2). 2 Thessalonians 2:1–8. 507 2 Thessalonians 2:6. 506

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understanding that through seeking these things, you seek danger for yourself and you desire to see a hastier judgment. 4.21.5. For [Scripture] says, ‘Woe to those who desire the day of the Lord! It is darkness and not light. In which manner one flees from the face of a lion but encounters a bear, and as one who bursts into his house and leans his hand upon the wall and a snake bites him. Will not this day of the Lord be darkness and not light? Even gloom which has no daylight.’ 508 4.22.1. But why do you meddle with times and seek the day of the Lord, when the Savior concealed it from us? Tell me, if you [do not] know the date of your departure, why do 509 you interfere with [the date of] the consummation of all the world? 4.22.2. For if God were not long-suffering over us on account of his exceeding good-heartedness, long ago he would have destroyed everything. 4.22.3. Read what was spoken also by John in the Apocalypse, ‘And I saw the souls of those who were beheaded for the sake of the name of Jesus under the altar and they shouted to God and said, “For how long, O Lord our God, will you not judge and avenge our blood upon those who dwell upon the earth?” And to them were given white robes and it was said to them that they would endure for a little time, until also their fellow slaves may fulfill their martyrdom, who are destined to be killed as they were also.’ 510 4.22.4. And so if he orders martyrs to persevere, who pour out their own blood on behalf of Christ, why do you not also persevere so that others may also be saved and the number of the chosen, even of the saints, may be fulfilled? 4.23.1. But, so that in this we may not leave the matter at hand unexplained for the sake of the man who is inquisitive, we, being compelled to speak what is not possible, speak by force.

508

Amos 5:18–20. Lit: so that. 510 Revelation 6:9–11. 509

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4.23.2. For when the times from the foundation of the world and from Adam are reckoned, they furnish what is sought quite clearly to us. 511 4.23.3. For the first advent of our Lord in the flesh, when he was born in Bethlehem, 512 was [April/March] 513 December 25th, 514 Wednesday, 515 while Augustus was reigning in his forty-second year, but in the five thousand and five hundredth year from Adam. He suffered in the thirty-third year, 516 March 25th, 517 Friday, 518 the 511

Such calculations are carried out in the Chronicon in this volume, see especially §688, 700. 512 The manuscripts containing the following passage are quite divergent and the original reading is difficult to ascertain. If the original reading did in fact specify December 25, then it would be the earliest explicit reference to that date as the day of Jesus’s birth. For further evidence that the community of Hippolytus did consider December 25 to be the birthday of Jesus see Chronicon §686–688 (and related footnotes); Schmidt, “Calculating December 25”; and p. 20–21 of the introduction to this volume. 513 The bracketed fragmentary phrase is taken from the oldest manuscript witness of the passage. This manuscript contains a strange fragmentary double date at this point which references a date sometime before the Kalends, Nones or Ides of April, but does not state exactly when. It reads literally: ‘four days before [the Kalends, Nones or Ides?] of April, eight days before the Kalends of January, while Augustus was …’ Richard believes that the original reading was ‘Nones’ (April 2) because the Canon places the γένεσις of Jesus on this date, yet this conjecture likely confuses γένεσις (conception) with γέννησις (birth) and other related terms. For more information see Chronicon §686–688 (and footnotes); Bonwetsch, “Die Datierung”; Bonwetsch and Achelis, Hippolytus Werke: exegetische und homiletische Schriften, 240–42; Richard, Dihle, and Bonwetsch, Hippolytus Werke: Kommentar zu Daniel, 244–46. 514 Lit: eight days before the Kalends of January. 515 Lit: the fourth day. 516 Richard believes that the original reading was ‘in the thirtieth year’ because the Canon states as much, but all manuscripts of the Commentary on Daniel read ‘in the thirty-third year,’ although, see Jerome Commentary on Daniel 689 who seems to indicate that Hippolytus credited 30 years to the life of Christ.

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eighteenth year of Tiberius Caesar, while Rufus and Roubellion were Consuls [and Gaius Caesar, for the fourth time, and Gaius Cestius Saturninus]. 519 4.23.4. And so it is absolutely necessary for six thousand years to be fulfilled, so that the Sabbath rest may come, the holy day, in which ‘God rested from all his works which he began to do.’ 520 4.23.5. The Sabbath is a type and an image of the coming kingdom of the saints, when [they shall] co-reign with Christ, when he arrives from heaven, as also John in his Apocalypse describes. 521 ‘For a day of the Lord is as a thousand years.’ 522 4.23.6. And so since in six days God made all things, it is necessary for six thousand years to be fulfilled. For they are not yet fulfilled, as John says, ‘Five have fallen, but one is’, such is the sixth [millennium], ‘the other has not yet come’, 523 in saying ‘the other’ he describes the seventh [millennium] in which there shall be rest. 4.24.1. But one will no doubt say, ‘How will you demonstrate to me that the Savior was born in the five thousandth and five hundredth year?’ 524 4.24.2. Be easily instructed, O man! For the things which happened long ago in the desert under Moses concerning the tabernacle were accomplished as types and images of spiritual mysteries, so that in the end when the truth came in Christ you might be able to apprehend these things which have been fulfilled. 517

Lit: eight days before the Kalends of March. Lit: the day of Preparation. 519 The oldest manuscript and the Slavonic translation contain the names of the two additional consuls, making four names present in these witnesses. See Ogg, George. “Is A.D. 41 the Date of the Crucifixion?” 520 Genesis 2:3. 521 Revelation 20:4 522 2 Peter 3:8; Psalm 90:4 (LXX 89:4). 523 Revelation 17:10. 524 According to Chronicon §687 Jesus was born 5502 years from creation. 518

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4.24.3. For he says to him, ‘And you shall make an ark of incorruptible wood and you shall gild it with pure gold inside and outside 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.’ 525 The measure of which added together makes five and a half cubits, so that the five thousand five hundred years may be demonstrated, in which time the Savior comes from the Virgin, [and then] he offered the ark, his own body, into the world, gilded in pure gold, inside with the Word, outside with the Holy Spirit, so that the truth may be shown and the ark may be manifested.

4.24.4. And so from the conception 526 of Christ it is necessary to count the remaining five hundred years to the consummation of the six thousand years, and in this way the end will be. 4.24.5. But because in the fifth and a half time the Savior arrived in the world bearing the incorruptible ark, his own body—as John says, ‘and it was the sixth hour’ 527—the half of the day may be demonstrated. Now, a day of the Lord is a thousand years 528 and so the half of these is five hundred [years]. 4.24.6. For this does not allow him to be soon at hand. For the law was still burdensome, nor again had the sixth [day] been fulfilled and the washing 529 was closed [then]. But, in the fifth-and-a-half day [it happened], so in that remaining half time the Gospel may be preached to all the world. And when the sixth day is fulfilled, he will make the present life to cease. 4.24.7. For since the Persians ruled and reigned two hundred thirty years, and after them the Greeks, as being more glorious, three 525

Exodus 25:10–11. Lit: genesis. For an argument detailing why the Greek word γένεσις most probably refers to conception see Schmidt, “Calculating December 25,” 548–52. 527 John 4:6. Hippolytus here seems to believe that the same John authored both the Apocalypse and the Gospel of John as he cites them in the same way here and in 4.23.6. 528 2 Peter 3:8; Psalm 90:4 (LXX 89:4). 529 i.e. baptism. 526

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hundred years, it is absolutely necessary that the fourth beast be stronger and greater than all of those before it and [therefore] to reign five hundred years; and when the times are consummated and the ten horns arise from it at the end, the Antichrist will be displayed among them, concerning whom we have made a previous account. 530 4.24.8. While he makes war and persecutes the saints, then it is necessary to expect from heaven the manifestation of the Lord so that the King of kings may be displayed visibly to all and the Judge of judges, who comes with boldness and glory, may be indicated. 4.24.9. For as much as has already been predestined by God to occur and proclaimed by the prophets, these things will thus be fulfilled in their own times. 4.25.1. And so the prophet, when he ceased [discussing] the topic at hand, having taught us the certainty of what will be with all precision, he passed again to the kingdom of the Persians and Greeks, describing another vision to us which happened and was fulfilled in its own times, in order that in this he may furnish us as faithful and that he may be able to inspire us to be more faithful to God regarding what is coming in the future. 4.25.2. For he speaks in this way, ‘In the third year of the reign of Belshazzar the king, a vision appeared to me, Daniel, like [the vision] which first appeared to me. And I was in Susa, the palace, which is in the land of Elam, and I was upon the Ubal 531. And I lifted my eyes and I saw, and behold, one ram standing upon the Ubal, and on him were high horns and one was higher than the other and the high one arose last. And I saw the ram butting to the sea and to the north and to the south. And all the beasts shall not stand before him and there was not one who could deliver from his hand. And he did according to his will and became great. And as I myself was considering, behold, a male goat 532 was coming from the west over the face of all the earth, and the 530

Hippolytus is apparently referring to his treatise On the Antichrist. A river or canal near Susa. 532 I use the term ‘male goat’ to translate the phrase ‘male goat of goats’ here and in other places throughout the remainder of the commentary. 531

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male goat had a horn between [his] eyes and he came up to the ram, which had horns which I saw standing before the Ubal and he ran at him in the rush of his strength. And I saw him reaching unto the ram and he savaged him and smote the ram and he shattered both his horns and there was not strength in the ram to stand before him. And he hurled him to the earth and trampled him and there was not one who delivered the ram from his hand. And the male goat grew exceedingly great, and when he was strong his great horn was shattered, and four horns arose under it to the four winds of heaven. And from one of them came out one strong horn and he grew extraordinarily great to the south and to the host [of heaven]. And he grew great unto the host of heaven and [some] of the host and [some] of the stars fell upon the earth and he trampled them, even until the commander-in-chief shall deliver the captivity, on account of him sacrifice was disordered and it happened also that it prospered to him, and the Holy Place shall be desolated. And sin was given as a sacrifice and righteousness was hurled to the ground and he did so and he prospered. And I heard a holy one speaking and one of the holy ones said to a holy one 533 who said, 534 “Until when shall the vision stand and the sacrifice be removed 535 and the sin of desolation be given, and the Holy Place and the host [of heaven] be trampled?” And he said to him “Until evening and morning, one thousand and three hundred days and the Holy Place shall be removed.”’ 536,537 4.26.1. And so as much as he described in the first vision he again recounts in detail a second [time] for the building up of the faithful.

4.26.2. For ‘the ram butting to the sea and to the north and to the south’, 538 he says is Darius the king of the Persians, who prevailed over all nations. For he says, ‘all the beasts shall not stand before him.’ 539 4.26.3. But the male goat who comes from the west, he says is Alexander the Macedonian, king of the Greeks.

533

τῷ φελμουνὶ. This clause is very convoluted in Greek. 535 Or: finished. 536 Or: finished. 537 Daniel 8:1–14. 538 Daniel 8:4. 539 Daniel 8:4. 534

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4.26.4. And so when the male goat comes to the ram and savages him and beats him on [his] face and shatters and hurls him to the earth and tramples [him], it signals this, which also happened: Alexander, after he had engaged with Darius in war, overpowered him and prevailed over all his army destroying and trampling his camp. 4.26.5. Next after the male goat was exalted, ‘his great horn was shattered, and four horns arose under it to the four winds of heaven.’ 540 4.26.6. For after Alexander ruled all the land of Persia and subjected them, later he died, dividing his kingdom to [his] four rulers, as is shown above, that is to Seleucus, to Demetrius, to Ptolemy, and to Philip, from whom one horn was exalted ‘and grew great unto the host of heaven.’ 541

4.26.7. It says, ‘And on account of him the sacrifice was disturbed’, 542 and ‘righteousness was hurled to the ground.’ 543 For Antiochus, who was called Epiphanes, being from the race of Alexander, became king. And having reigned over Syria and seizing all Egypt for himself, later he came to Jerusalem and he entered into the Most Holy Place and took all the treasures which were in the house of the Lord and the golden lampstand and the table and the altar and he committed great murder in the land and he spoke immoderate words and prevented sacrifice and offering, and he built a sacred grove and [placed] idols in the city, and sacrificed a pig and unclean animals, so that what was spoken by the prophet might be fulfilled, ‘And on account of him the sacrifice was disturbed and righteousness was hurled to the ground and the Most Holy Place and the host [of heaven] was trampled until evening and morning one thousand and three hundred days.’ 544 4.26.8. For in that time there were three and half years in which the Most Holy Place was desolate because one thousand three hundred days were fulfilled up to the uprising of Judas Maccabee after the 540

Daniel 8:8. Daniel 8:8. 542 Daniel 8:11. 543 Daniel 8:12. 544 Daniel 8:11–14. 541

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death of Mathias his father, and he withstood Antiochus 545 and routed the army of Antiochus and freed the city and recovered the holy [vessels] and restored them, doing everything according to the law. 4.27.1. That these things are true (just as it has been said) Daniel himself testifies. 4.27.2. For he spoke in this way, ‘And it happened when I saw the vision and I sought to understand it, behold, there stood before me an appearance of a man, and I heard the voice of a man above the midst of the Ubal, and he called and he said, “Gabriel cause [him] to understand that vision.” And he came and stood near my position, and when he came, I was astounded and fell upon my face and he said to me, “Understand, son of man. For the vision is for the end of time.” And while he spoke with me I was astounded and I fell upon my face upon the ground and he touched me and stood me on my feet and he said, “Behold, I myself make known to you what will be at the end of wrath. For the vision is of the end of time. The ram which you saw, who had horns, he is the king of the Persians and Medes. And the male goat is the king of the Greeks. And the great horn which was above the midst of his eyes, he is the first king. And after he is shattered, four horns stood up after [him], four kings from his nation shall arise and not in his strength. And at the end of their kingdom, when their sins are full, a king, shameless in countenance, shall arise, who also understands riddles. And his rule shall be strong and not in his own strength and he shall destroy wonderful things and he shall prosper and he shall act and he shall destroy the mighty and the holy people, and the yoke of his chain shall prosper. Cunning is in his hand and in his heart he shall be magnified and in cunning he shall destroy many and he shall stand for the destruction of many and he shall shatter as eggs in a hand. And the vision of evening and morning which was said is true. And you, seal the vision because it is in many days.” And I Daniel fell asleep and was weak and I arose and did the works of the king and I wondered at the vision and there was no one who understood it.’ 546 4.28.1. And so since even the angel Gabriel (just as it is understood by us) described these things in this way to the prophet, so these things also happened and all these events are plainly recorded in 545 546

Lit: him. Daniel 8:15–27.

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the Maccabees, 547 let us [therefore] also see what he says in the [vision of the] weeks. 4.28.2. For thus, after reading the book of Jeremiah the prophet, in which it is written that the Most Holy Place is to be desolate seventy years, 548 in fasting and petitions, he made confessions and asked that the people should quickly return from captivity to the city of Jerusalem. 4.28.3. And so, in describing it thusly he says, ‘In the first year of Darius son of Ahasuerus, 549 of the seed of the Medes, who reigned over the kingdom of the Chaldeans, I, Daniel, understood in the books the number of years for the completion of the desolation of Jerusalem, [that is] seventy years, as the word of the Lord came upon Jeremiah the prophet. And I gave my face to the Lord my God, to seek in prayer and supplications, with fasting and in sackcloth. And I prayed to the Lord my God and I confessed and I said, “Lord, great and wonderful God who keeps your covenant and has mercy upon those who love you and upon those who keep your commandments, we have sinned, we have done wrong, we have been lawless, and we have departed and turned from your commandments and from your laws and we did not obey your slaves, the prophets, who spoke in your name to our kings and our rulers and our fathers and all the people of the land. To you Lord be righteousness and unto us be shame of face as on this day to the men of Judah and to those who dwell in Jerusalem.”’ 550 4.29.1. And so confessing before the face of the people, he describes these things, declaring the sins of the people and of their fathers, ‘who did not obey his slaves the prophets, who were sent to them to speak in the name of the Lord.’ 551 4.29.2. And when he was proclaiming every supplication in humility and fasting and sackcloth, the angel Gabriel was sent forth to him, in order to cause him to understand what was sought by him. 547

1 Maccabees 1:1–64. Jeremiah 25:11, 29:10. 549 Ἀσουῆρος. 550 Daniel 9:1–7. 551 Daniel 9:10. 548

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4.29.3. For Daniel speaks in this way, ‘And while I was still speaking and praying and declaring my sins and the sins of my people, prostrating my pitiful [case] before the Lord my God concerning the holy Mountain, and while I was still speaking in prayer, behold, the man Gabriel, whom I saw in the vision in the beginning, [came] flying and he touched me around [the time of] the evening sacrifice and he caused me to understand and spoke with me and said, “Daniel, now I have come to teach you understanding. In the beginning of your supplication the word went out and I myself came to proclaim to you that you are a man of desires.”’ 552 4.30.1. See how the prophet likened the swiftness of angels to a winged bird, on account of the nimbleness and the lightness of angels, who are spirits flying quickly to obey what is commanded as Solomon says, ‘Do not curse your king in an oath lest then a winged bird carry your words to him.’ 553 4.30.2. And so the angel Gabriel speaks to him in this way, ‘From the day you gave your face to be humbled before the Lord your God your supplication was heard and I myself was sent to cause you to understand so that you may not inquire of the time before [the proper] time, for you are a man of desires. For you desire to see these things, which are about to be ministered through me, but they will be fulfilled in their own time.’ 554 4.30.3. And he added saying, ‘Seventy weeks have been cut out for your people and for the holy city, for sin to be ended and for sin to be sealed and to erase unrighteousness and for lawlessness to be atoned and to bring in everlasting righteousness and to seal dream and prophet and to anoint a Holy of Holies. And you will know and understand from the procession of the words to answer and to build Jerusalem until Christ the ruler, [there will be] seven weeks and sixty-two weeks.’ 555 4.30.4. And so having named seventy weeks he divided them into two, so that one might better understand what was spoken by him to the prophet. 552

Daniel 9:20–23. Ecclesiastes 10:20. 554 Hippolytus adds text not in Daniel in this quotation. 555 Daniel 9:23–25. 553

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4.30.5. For he says thusly, ‘Until Christ the ruler, [there will be] seven weeks’, 556 which is forty-nine years. For Daniel sees these things in the twenty-first year in Babylon. 4.30.6. And so when adding forty-nine years to twenty-one years, they fulfill seventy years, of which the blessed prophet Jeremiah has spoken, that for seventy years the Most Holy Place shall be desolate 557 from the captivity which happened to them under Nebuchadnezzar and after these things the people shall return and the sacrifices and offerings of Christ their ruler shall be offered.

4.30.7. But of which Christ does he speak, except Jesus 558 son of Josedek, who returned together with the people at that time, and in the seventieth year, after the Most Holy Place was built, offered a sacrifice according to the law? 559 4.30.8. For all kings and priests were called christs 560 on account of them being anointed with holy oil, which Moses arranged long ago.

4.30.9. And so these carried the Lord’s name 561 in themselves predicting the [future] type and illuminating beforehand the image, until [the time of] him who came from heaven, the perfect king and priest, Christ, who alone does the will of the Father, as is written in the [book of] kings, ‘And I shall raise up for myself a faithful priest, who will do all according to my heart.’ 562 4.31.1. And so in order that the time when he is to come may be shown, which the blessed Daniel desired to see, he says, ‘And after seven weeks another sixty-two weeks’, 563 which encompasses the time of four hundred and thirty-four years.

556

Daniel 9:25. Jeremiah 25:11, 29:10. 558 Or: Joshua. 559 Ezra 3:8, 5:2. 560 Or: messiahs, anointed ones 561 Lit: the Lordly Name. 562 1 Samuel 2:35. 563 Daniel 9:25. 557

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4.31.2. For after the people returned from Babylon—when they were led by Jesus son of Josedek and Ezra the scribe and Zerubbabel son of Shealtiel, who was from the tribe of Judah—four hundred and thirty-four years passed, until the advent of Christ, so that the priest of priests might be shown in the world and he who takes away the sins of the world might be clearly demonstrated, as John says concerning him, ‘Behold, the Lamb of God who takes away the sin of the world!’ 564 4.31.3. Similarly Gabriel also says, ‘and to erase unrighteousness and for sins to be atoned.’ 565 4.31.4. But who has erased our unrighteousness? Paul the apostle teaches you saying, ‘He himself became our peace, who has made the two one and who broke up the dividing wall, enmity in the flesh, having abolished the law of commandments in the decrees’, 566 and ‘having erased our sins which were written against us, which were opposed to us, and taking it from [our] midst, affixing it to the cross’, 567 so as ‘to erase unrighteousness and for unrighteousness to be atoned.’ 568 4.31.5. But who are they whose unrighteousness is atoned except they who believe in his name and whose atonement [came by] his presence? 4.32.1. That after the people returned from Babylon there were four hundred and thirty and four years until the conception 569 of Christ, is easy to perceive from what follows. 4.32.2. For since the first covenant with the sons of Israel was given after four hundred and thirty-four years, it is absolutely necessary for the second likewise to be determined in the same time, so 564

John 1:29. Daniel 9:24. 566 Ephesians 2:14–15. 567 Colossians 2:14. 568 Daniel 9:24. 569 Lit: genesis. For an argument detailing why the Greek word γένεσις most probably refers to conception see Schmidt, “Calculating December 25,” 548–52. 565

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that it may be expected by the people and may be easily recognized by the believers. 4.32.3. And on account of this Gabriel says, ‘And to anoint a Holy of Holies.’ 570 4.32.4. But no one is a Holy of Holies, except the Son of God alone, who comes and shows himself to be he who is anointed by the Father and was sent into the world; he said to them, ‘The Spirit of the Lord is upon me, because he has anointed me, he sent me to evangelize the poor, to heal the broken in heart, to preach freedom to the captives and to restore sight to the blind, to preach an acceptable year of the Lord.’ 571 4.32.5. And so as many as have believed in the heavenly priest, these are cleansed by the same priest, and their sins are erased. But as many as have disbelieved him, because they set him up to be nothing but a simple man, their sins are sealed as undiminished. 4.32.6. From which the angel, foreseeing that not all were destined to believe in him, said, ‘to end sin and to seal sin.’ 572 4.32.7. For as many as disobeyed him until the end, their sins were completed and were sealed to be kept for judgment. But as many as were destined to believe in him and confessed to him as one able to forgive sin, their sins were erased. 4.33.1. And on account of this he says, ‘And to seal dream and prophet.’ 573 4.33.2. For after the fullness of the law and the prophets he himself has come, ‘for the law and the prophets were until John,’ 574 so it is necessary that the things which were spoken by them be sealed, so that at the advent of the Lord all things which have been loosed and [all] things which have been sealed may be brought to light,

570

Daniel 9:24. Luke 4:18–19. 572 Daniel 9:24. 573 Daniel 9:24. 574 Matthew 11:13. 571

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and what was not able to be made known may easily be perceived, and that which was bound long ago now may be loosed by him. 4.33.3. As the Lord himself has said to the rulers of the people, who were angry when they saw him accomplishing miracles on the day of the Sabbath and healing every disease and every sickness, but he said to them, ‘Hypocrites, each of you looses the ox and the donkey from the stall and leads it away and gives it water. But as for this daughter of Abraham, whom Satan has bound eighteen years, is it not necessary for her to be loosed on the day of the Sabbath?’ 575 4.33.4. And so as many as Satan has bound and ensnared, when the Lord came he loosed them from the bonds of death, binding the strong one who was against us, and freeing humanity. As Isaiah also says, ‘Then he will speak to those in bonds, “Be free!” and to those in darkness, “Be illuminated!”’ 576 4.33.5. But on account of all which was spoken long ago through the law and the prophets, which has been sealed and which was unknown to men, Isaiah says, ‘And they will give the sealed book to a man skilled in letters and they will say to him, “Read this”, and he will say “I am not able to read [it], for it is sealed.”’ 577 4.33.6. For it is absolutely necessary that what was spoken long ago through the prophets be sealed to the unbelieving Pharisees, who pretended to know the letters of the law, and that all of it instead be open to those who believe. 4.34.1. And so everything which has been sealed long ago now through the grace of the Lord, has been opened to the saints. For he himself was a perfect seal and ‘the key of David who opens and no one shuts, and who shuts and no one opens.’ 578 4.34.2. As John also says, ‘And I saw at the right hand of him who sat upon the throne a book written inside and out, which was sealed with seven seals. And I saw an angel preaching in a great voice, “Who is worthy to open 575

Luke 13:15–16. Isaiah 49:9. 577 Isaiah 29:11. 578 Revelation 3:7. 576

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the book and to loose its seals?” And no one was able in heaven nor upon the earth nor under the earth to open the book nor to look at it. And many were weeping because no one was found worthy to open the book nor to look at it. And one of the elders said to me, “Do not weep. Behold, the lion from the tribe of Judah has conquered, the root and the offspring of David, he [is worthy] 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, who was slain, who had seven horns and seven eyes, which are the seven spirits of God which are sent on to all the earth. And he came and he took the book from the right hand of him who sat upon the throne, and when he took the book, the four creatures and the twenty-four elders fell before the Lamb, each having a harp and golden bowls filled with incense, which are the prayers of the saints, and they sang a new song saying, “You are worthy to take the book and to open its seals because you were slain and you purchased us for God by your blood from every tribe and tongue and people and nation, and you made us to be a kingdom and priests for our God, and they shall reign upon the earth.”’ 579 4.34.3. And so he took the book and loosed [it], so that what was spoken long ago secretly concerning him, now may be preached with boldness upon the rooftops. 4.34.4. And on account of this the angel said to Daniel, ‘Seal these words because the vision is of the end of time.’ 580 Yet he did not say ‘Seal’, to Christ, but, ‘Loose what was bound long ago’, so that through his grace we may recognize the will of the Father and we may believe in him whom he sent, Jesus Christ our Lord, for the salvation of men. 4.35.1. Indeed [Scripture] says, ‘and they shall return and a street and wall shall be built.’ 581 And it truly happened. For after the people returned they built this city and temple and its surrounding wall. 4.35.2. Then he says, ‘after sixty-two weeks, times shall be spun out 582 and he shall set forth a covenant with many for one week. And in the halfway point 579

Revelation 5:1–10. Daniel 12:4, 9. 581 Daniel 9:25. 582 Or: exhausted. 580

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of the week sacrifice and drink offering shall be taken away and upon the temple shall be an abomination of desolation.’ 583 4.35.3. For after sixty-two weeks have been fulfilled and after Christ has come and the Gospel has been preached in every place, and the times have been spun out, the end remains one week [away], in which Elijah and Enoch shall come and in its halfway point the abomination of desolation, the Antichrist, shall appear who threatens desolation to the world. After he comes, sacrifice and drink offering, which now in every way is offered by the nations to God, shall be taken away. 584 4.36.1. Thus after speaking these things, the prophet describes to us again another vision. For the blessed Daniel meditated on no other [vision], lest he not be accurately taught all the things to come and he not teach and reveal [these things] to us again. 4.36.2. Indeed he says, ‘In the third year of Cyrus king of the Persians a word was revealed to Daniel, who was called the name Baltasar, and the word was true and great power and understanding was given to him in the vision. “In those days, I, Daniel, was mourning three weeks of days, I did not eat desirable bread and meat and wine did not enter my mouth and I did not anoint [myself] with oil until the completion of the three weeks of days in the twenty-fourth day of the first month.”’ 585 4.36.3. ‘I humbled myself’, he says, ‘twenty one days praying to the living God requesting from him the revealing of mysteries.’ 586 4.36.4. And then, after the Father heard, he sent his Word, [thus] pointing out what is about to happen through him and this occurred along the great river. For it was necessary that the event occurred there [where his] child was revealed, where also he would forgive sins. 587 583

Daniel 9:27. Hippolytus seems to interpret these as spiritual sacrifices, not literal sacrifices of the rebuilt temple. 585 Daniel 10:1–4. 586 Hippolytus appears to paraphrase Daniel 10:2. 587 Hippolytus confuses the Jordan with the Euphrates River. 584

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4.36.5. ‘And I lifted’, he says, ‘my eyes and I saw, and behold, one man clothed in a multicolored garment.’ 588 And so in the first vision he says, ‘Behold, the angel Gabriel [came] flying’, 589 Here however [he does] not [speak] in this way, but he sees the Lord himself, not yet perfectly man, but appearing in the shape of a man just as he says, ‘And behold, one man clothed in a multicolored garment.’ 590 4.36.6. For Christ being clothed with a mysterious multicolored tunic, points out the multiple calling of gifts. Because the priestly cloak was equipped with different kinds of colors to indicate that many nations await the advent of Christ, so that we may be able to be equipped with many gifts. 591

4.37.1. ‘And his loins were girt in the gold of Ophaz.’ 592 Ophaz from the Hebrew, when translated into Greek, indicates ‘pure gold.’ 4.37.2. And so purity was around his loins as his belt. For the Word was destined to bear all of us around his own body with his own love, like a tightened belt. For his own body was itself perfect and we are its members, as we have been united in a perfect body and are embraced 593 by his Word.

4.37.3. ‘And his body was like Tharsus.’ 594 Tharsus is interpreted as ‘Ethiopian.’ For the prophet already proclaimed how he was hard to recognize, for when the Word would appear in the flesh in the world, he would be hard to recognize for many.

4.37.4. ‘And his face was like lightning and his eyes like lamps of fire.’ 595 For it is necessary for the fiery nature and the judgment of the Word to be foretold, so that fire, having been righteously inflicted 588

Daniel 10:5. Daniel 9:21. 590 Daniel 10:5. 591 Hippolytus here makes a play on words with ‘gifts’ (χαρίσμασιν) and ‘colors’ (χρωμάτων). 592 Daniel 10:5. 593 Or: borne. 594 Daniel 10:6. 595 Daniel 10:6. 589

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upon the impious, may consume them, but to the righteous and to those who hope in him, he offers deathless eternity. 4.37.5. He added saying, ‘And his arms and feet were like burnished bronze’, 596 so that the first calling of the patriarchs and second of the nations would be indicated to be the same. For the last will be as the first, for he says, ‘I will set your chiefs as at the beginning and your rulers as the first.’ 597

4.37.6. ‘And his voice was like the voice of a great crowd.’ 598 For today all we who believe in him utter the oracles of Christ as through his mouth, speaking what is prescribed by him.

4.38.1. ‘And, I, Daniel alone saw the vision.’ 599 For to the saints and to those who fear him, to these alone does he reveal himself. 4.38.2. For if one now seems to be a citizen in 600 the church, but has not the fear of God, then the assembly of the saints helps in nothing him who has not acquired the power of the Spirit in himself.

4.38.3. For also at that time, there were many who were standing with Daniel, but they did not see the vision for they were not worthy, ‘but great astonishment 601 fell upon them and they fled in fear.’ 602 4.38.4. ‘And I’, he says, ‘was the only one left and I fell on my face upon the earth, and behold, he touched me as [with] the hand of a man.’ 603 He says, ‘the hand of a man’, not yet a man, but through the hand he indicates the future dispensation. 4.39.1. ‘And he raised me from my knees and said to me, “Daniel, man of desires, understand through the words which I myself will speak to you. Stand 596

Daniel 10:6. Isaiah 1:26. 598 Daniel 10:6. 599 Daniel 10:7. 600 πολιτεύεσθαι, or: to govern. 601 Or: ecstasy. 602 Daniel 10:7. 603 Daniel 10:8. 597

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also in your place because now I am sent to you.” And when he spoke this word I stood trembling and he said to me, “Do not be afraid Daniel, because from the first day which you gave your heart to understand and to be afflicted before God, your words were heard.”’ 604 4.39.2. See how strong the piety of the righteous man is, so that future things, which have not yet been manifested in this world, are revealed to this one alone because he was worthy! 4.39.3. First he was made to understand by the angel Gabriel, then secondly by the Lord himself he was made wise. 4.39.4. For he spoke in this way, ‘And I looked, and behold, as [with] an appearance of a son of man he touched me.’ 605And so at first he said, ‘as [with] a hand of a man’, 606 but now he says, ‘as [with] an appearance of a son of man’, so that at first it was partially shown to him, but secondly the incarnation in its fullness [was shown to him]. 4.39.5. For the Word of God was proclaimed beforehand as a man through the figure of a man, being displayed in the world as an incarnate man, though not yet then [actually] being a son of man. ‘But when the fullness of time came, God sent his Son, born of a woman’, 607 so that the Son of God may put on humanity from the Virgin and may be demonstrated as being Son of God and Son of Man. 4.39.6. ‘And I opened’, he says, ‘my mouth and I spoke to him who stood before me, “Lord in your appearance my insides were turned within me and I have no strength”’, 608 for it is necessary that at the advent of the Lord the things which are above may come below so that the things which are below might be able to come above. 4.39.7. ‘And he came close’, he says, ‘and as [with] an appearance of a man he touched me and he strengthened me and he said to me, “Do not fear, man of desires. Peace to you, be strong like a man.”’ 609 For when all the strength 604

Daniel 10:10–12. Daniel 10:16. 606 Daniel 10:10. 607 Galatians 4:4. 608 Daniel 10:16. 609 Daniel 10:18–19. 605

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and glory of our life has passed away, then we are empowered by the outstretched hand of Christ, who also raises us as the living from the dead and from Hades to the resurrection of life. 4.40.1. ‘And when he spoke with me I was strengthened and I said, “Let my Lord speak because you have strengthened me.”’ 610 4.40.2. For when the Word makes us hope in the coming [things], we are also easily able to hear his voice. 4.40.3. And so he says to him, ‘Do you know why I came to you? And now I will return to fight with the ruler of the Persians, but I will proclaim to you what is written in the Scripture of truth, and there is no one who endures with me concerning these things except Michael your ruler, and I left him there, for from the day that you gave your face to be afflicted before your Lord God your petition was heard, and I myself was sent to fight with the ruler of the Persians. For a decision was [made] not to send the people, so that therefore in haste your request may be [answered], I myself stood against him and I left Michael your ruler there.’ 611 4.40.4. Now who is Michael, but the angel who is granted to the people, as he says to Moses, ‘I will not go with you on the way because the people are stiff-necked, but my angel will go with you’? 612 4.40.5. This one stood against Moses in the encampment when he carried the uncircumcised boy to Egypt. 613 For it was not possible for Moses to be the elder and mediator of the law as well as the preacher of the covenant of the fathers, [and also] to lead the uncircumcised boy, lest he be considered by the people as a false prophet and a deceiver.

4.41.1. ‘And now’, he says, ‘I will proclaim to you the truth.’ 614 And so was the truth able to proclaim some other thing beyond the truth? He who appeared to Daniel was truth and he proclaimed truth. He 610

Daniel 10:19. Daniel 10:12–14, 20–21. 612 Exodus 33:2–3. 613 Exodus 4:24–26. 614 Daniel 11:2. 611

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himself as truth was revealed in the world and teaches truth—Ο blessed disciples who are taught by Christ! 4.41.2. And so he says to him, ‘Behold, still three kings shall arise in Persia and the fourth will be rich with greater riches than all. And after he lays hold of his riches he shall rise against all the kingdoms of the Greeks. And a mighty king shall arise, and he shall be lord of a great dominion and he shall do according to his will. And as his kingdom rises it shall be shattered and divided to the four winds of heaven.’ 615 4.41.3. And so we have already described these things above when we composed the account concerning the four beasts, but since now Scripture describes all these things again briefly, it is absolutely necessary also for us to compose a second account, so that we do not forsake Scripture as idle and indemonstrable. 4.41.4. ‘Still three’, he says, ‘kings shall arise in Persia and the fourth will be rich with great riches.’ 616 This has happened. For after Cyrus, Darius arose, then Artaxerxes, next Xerxes. These three were kings. Scripture is fulfilled. 4.41.5. ‘And the fourth will be rich with great riches.’ 617 Who is this but Darius, who after reigning and becoming glorious, became rich and rose against all the kingdoms of the Greeks?

4.41.6. Alexander of Macedon, who was the son of Philip, rose against him and destroyed his kingdom. And after he subjugated the Persians, his kingdom was divided to the four winds of heaven. For as he was dying Alexander divided his kingdom into four dominions. 4.42.1. ‘And another mighty king shall arise and he shall enter into the strongholds of the king of Egypt.’ 618 4.42.2. For a certain Antiochus became king of Syria. 615

Daniel 11:2–4. Daniel 11:2. 617 Daniel 11:2. 618 Daniel 11:3. 616

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4.42.3. This one reigned in the one hundred and thirty-seventh year of the kingdom of Greeks. 4.42.4. And then in those times he waged war with Ptolemy king of Egypt, and having prevailed over him he ruled. 4.42.5. This [king], returning from Egypt, went up to Jerusalem in the one hundred and forty-third year and taking all the treasures which were in the house of the Lord he went to Antioch. 4.42.6. After these things happened in this way, two years of days later the king sent his own tax collector to compel the Jews in the cities of Judea to transgress the laws of their fathers and to be subjected to the decrees and laws of the king. 4.42.7. And at this point when he arrived in the city of Modein, he summoned a certain righteous and pious man by the name of Matthias, who was from priestly stock, to whom he, answering, said, ‘Come now, Matthias, sacrifice and do what is prescribed by the king, just as all nations have done, because you are a great chief and a ruler in the city and are established in children and you will be a friend of the king.’ 619 4.42.8. But he, answering, said, ‘Though all nations and every man shall march behind the king to act according to his command, I myself and my house and the house of my father will never do according to the prescription of the king; may we never depart from the law and covenant of our fathers! We will not listen to the words of the king to turn from our way right or left!’ 620 4.42.9. While he was still speaking these words, behold, a Jewish man who was approaching his presence came forward to sacrifice upon the altar of Modein. But as Matthias was seeing [this], he became zealous for the law and his innards trembled, and he rose up in the fury of judgment and having fixed his mind to the task, he killed the Jewish man as well as the King’s guard who had compelled [the Jewish man to sacrifice] and destroyed the altar and shouted, saying in the city, ‘Whoever is for the Lord, [whoever] maintains the holy covenant, let him follow after me!’ 621 619

1 Maccabees 2:17–18. 1 Maccabees 2:19–22. 621 1 Maccabees 2:22–27. 620

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4.42.10. And they left all their [things] in the city and fled into the mountains 622 and an assembly of strong men clung to him with might and they became for him a support. 4.43.1. Then at this point, the army, which dwelt in Syria, having heard what happened, ran against them and made war against them on the day of the Sabbath. Those who feared the law of God and who kept the commandment of God did not lift up their hands against them, nor throw a stone against them, nor devise hiding places. 4.43.2. And they answered them and said, ‘“Come forth now and do the command of the king and live!” but they said, “We will not come out, nor will we do the command of the king, we will die in our sincerity. Heaven and earth testifies against you because you kill us recklessly.”’ 623 4.43.3. Then they fell upon them with fire and butchery and in captivity and among them they killed almost a thousand souls. 4.43.4. And so what was spoken to the blessed Daniel is fulfilled, ‘And he will go on a journey and his heart shall be lifted up against the holy covenant, and he shall wish to do all according to his heart, and my slaves shall be persecuted and weakened in hunger and in sword and in captivity.’ 624 4.44.1. But [after] he heard these things, Matthias and his sons lamented concerning their brothers and they spoke to one another, saying, ‘If we all should do just as our brothers did, our enemies shall come and quickly remove us from the earth. And so if war comes upon us on the Sabbath let us stand and make war on behalf of our souls and on behalf of our customs.’ 625 4.44.2. Then at that point they ran down upon them and they pursued them from their regions and they entered into the city and circumcised the young boys, as many as they found uncircumcised,

622

1 Maccabees 2:28. 1 Maccabees 2:33–34, 37. 624 Daniel 11:28. 625 1 Maccabees 2:39–40. 623

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and they threw down the altars and all the sacred places and the deed brought prosperity into their hand. 626 4.44.3. But Daniel says, ‘and they shall be helped with little help.’ 627

4.44.4. For then Matthias arose and Judas the Maccabee arose [also] and helped them and delivered them from the hand of the Greeks and what was spoken in Scripture was fulfilled. 4.45.1. Again he says, ‘And the daughter of the king of the South will come to the king of the North to make with him agreements and the arms of him who brings her shall not stand and she shall be crushed, both she and he who brings her shall fall.’ 628 4.45.2. And this also happened. For a certain Ptolemais, who reigned at this point in Egypt, went out with her two sons Ptolemy and Philometer to make agreements with Antiochus the king of Syria. And then she, having come to Scythopolis, was killed there, for he who brought her betrayed her. Then at this point the two brothers waged war with one another and Philometer was killed, but Ptolemy ruled. 4.45.3. Accordingly, a clash between Ptolemy and Antiochus occurred. For Scripture says thusly, ‘And the king of the south shall rise up against the king of the north and seed shall rise up from her.’ 629 4.45.4. But what kind of seed except Ptolemy, who waged war with Antiochus? 4.45.5. At this Antiochus marched out and did not overpower him for he was set to flight, [so] he turned back again to Antioch gathering a greater crowd. 4.45.6. Accordingly, Ptolemy took all the military equipment and brought [it] into Egypt. And the Scripture was fulfilled just as Dan-

626

1 Maccabees 2:45–47. Daniel 11:34. 628 Daniel 11:6. 629 Daniel 11:6–7. 627

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iel says, ‘And indeed he shall carry into Egypt their gods and their things formed from cast metal and every desirable golden vessel.’ 630 4.46.1. After these things Antiochus came out a second time waging war against him and he overcame Ptolemy. 4.46.2. And then, after these things happened, Antiochus again stirred up the sons of Israel and he dispatched a certain Nicanor with a great army in order to make war against the Jews, while Judas, after the death of his father Matthias, ruled the people. 4.46.3. And so Nicanor, after he had come to Jerusalem, was defeated by the Maccabee and these things were reported to king Antiochus. But he, having heard this, summoned all his armies and gave to them salaries for one year and he commanded them to be ready for what was necessary. 4.46.4. At this point, after he had failed [to fulfill] the salaries, he wished to enter into Persia in order to take tribute. 4.46.5. Accordingly, as he was about to depart, he addressed his friend 631, Lysias by name, and he set before him his own son Antiochus, and he charged him [to do] all the things he willed, and he commanded him to send an army into Judea and to destroy the nation. 4.46.6. Accordingly, Lysias, having arisen with the boy Antiochus, went with a great army, to wage war against Jerusalem. 4.46.7. And when he had come he was defeated by the Maccabee and these things were reported in Persia to Antiochus, that all the armies which were sent into Judea were cut down and that Lysias went with an army against them and was overthrown from their faces, and [also that] the Jews 632 were strong in arms and [were strong] in every neighborhood of every camp which was cut down

630

Daniel 11:8. Lit: some of his friends. 632 Lit: they. 631

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and that they fortified Mount Zion and that they had built a great and high wall around the city 633. 4.46.8. But Antiochus 634, having heard [this], fell into sickness from grief because just as he did not wish, thus did it also happen, and just as he did not want, so did it also occur. 4.46.9. And then, as he was about to die, he called Philip his friend and he gave to him the diadem in order that he might restore it to his child Antiochus.

4.46.10. When Philip 635 arrived he entered Antioch, and he took the kingdom for himself, for most of the army was with him.

4.46.11. And so these things were reported to Lysias and the child Antiochus—for it happened that Lysias had raised a barricade against Jerusalem to besiege it—that Philip had arrived carrying the diadem and that he ruled Antioch. 636 4.46.12. But having heard this, he was troubled and said, ‘Let us give pledges to these men and let us have peace with them. For the place is strong and the matters of the kingdom also press upon us.’ 637 4.46.13. And after he had given pledges he departed and what was spoken in Scripture was fulfilled, ‘And rumors and engagements troubled him from the east and west.’ 638 4.47.1. After these things happened Scripture says again, ‘And another king shall arise and he shall prevail over the earth and the king of the south shall arise and he shall take a wife from his daughters.’ 639 4.47.2. For it happened that a certain Alexander, the son of Philip arose. He in that time rose up against Antiochus and, having made war with him, he killed [him], and he ruled the kingdom. 633

Lit: it. Lit: he. 635 Lit: he. 636 Lit: the city. 637 1 Maccabees 6:57–58. 638 Daniel 11:44. 639 This is a mixture of verses in Daniel chapter 11. 634

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4.47.3. Then he sent to Ptolemy king of Egypt, saying, ‘Give to me your daughter Cleopatra as a wife. For behold, I sit upon the throne of the kingdom of my fathers.’ 640 4.47.4. And then Ptolemy, taking his daughter, brought [her] into Ptolmaeus and gave [her] to Alexander as a wife. And Scripture was fulfilled as it says, ‘And he shall take a wife from his daughters.’ 641 4.47.5. But [then] it says, ‘And he shall corrupt her, and she shall not be his.’ 642 And truly this was fulfilled. For when Ptolemy gave him his own daughter, he turned and saw the wondrous and glorious kingdom of Alexander, which he was very eager [to have], [so] he spoke deceitfully to Alexander. 4.47.6. But Scripture says, ‘And both the kings shall speak lies to one another at one table.’ 643 For Ptolemy, as he desired the kingdom of Alexander, was thinking evil while he ate with him at [his] table and did not have agreement with him. And so Scripture was fulfilled. 4.47.7. And at this point after Ptolemy had come into Egypt and levied a great army, he came to the country when Alexander had gone to Cilicia. For it happened at that time that Tarsus and Mallus 644 were rebelling. He wished to repress them and came against them [in] haste, having left his own wife Cleopatra behind. 4.47.8. Accordingly, Ptolemy went up to the country and mustered a guard against the city. Having conquered Judea, he came to his own daughter and sent a letter to Demetrius in the islands saying, ‘Come out and come here and I will give to you my daughter Cleopatra as a wife because Alexander sought to kill me.’ 645 But he plotted to speak these words as he wished to lay blame upon Alexander. 4.47.9. Accordingly, Demetrius came and Ptolemy received [him and] gave his daughter as a wife, who was [the wife] of Alexander. 640

1 Maccabees 10:52. Daniel 11:17. 642 Daniel 11:17. 643 Daniel 11:27. 644 Μαλλεώτας. 645 1 Maccabees 11:9–10. 641

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And what was spoken was fulfilled, ‘He shall corrupt her and she shall not be his nor remain with him’, 646 because ‘both kings, their hearts set on evil, spoke lies to one another at one table.’ 647 4.47.10. In this way after these things happened, Alexander, having heard [this], waged war with Ptolemy, and after he did not overpower him, he fled 648 to the king of the Arabs. But he, severing the head of Alexander, sent [it] to Ptolemy and that [king] received it and the two diadems of Syria and Egypt were bestowed [on him], but after they were bestowed he died on the third day. And what was spoken in Scripture was fulfilled, ‘And they did not give to him the glory of kingdom.’ 649 For he died and he did not receive glory from anyone as king. 4.48.1. And so the prophet, having described what has already occurred and has been accomplished in its own time, proclaims another mystery to us, thus making an indication of the end of times. 4.48.2. For he speaks in this way, ‘And another shameless king shall arise and he shall be exalted over every god and shall be magnified and he shall say immoderate things and he shall prosper until the wrath is consummated. For it is to be consummated. And he shall not regard any god of his fathers nor desire women and he shall not regard any god, because he shall be magnified over all. And he shall glorify the god of Moazeim in its place and a god which his fathers did not know he shall glorify in gold and silver and precious stone and he shall multiply glory and shall subject many to them and divide the earth in gifts. And these shall be preserved from his hand, Edom and Moab and the chief of the sons of Ammon. And he shall stretch forth his hand upon the earth and the land of Egypt shall not be saved and he shall rule over the secret things of gold and silver and all the desirable things of Egypt and Libya and Ethiopia

646

Daniel 11:17. Daniel 11:27. 648 Lit: became a fugitive. 649 Daniel 11:21. 647

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in their fortresses. And he shall pitch his tabernacle of Efadano 650 between the seas near the holy Mountain of Sabir 651 and he shall come to his lot.’ 652 4.49.1. And so these things the prophet described in this way concerning the Antichrist, that he will be shameless and warlike and a tyrant daring to exalt himself over every god, who boasts in his own power and pillages the fortresses of cities, and who thinks arrogant things concerning gold and silver and precious stone, and he shall speak immoderate words against God, wishing that he himself alone be worshiped as God. 4.49.2. Concerning him all Scripture is not silent and the prophets announced beforehand his coming for the destruction of many, and the Lord has testified to these things, and the apostles taught these things concerning him, and John in the Apocalypse mystically revealed his name through a number. 653 4.49.3. The Lord displayed this abomination of desolation 654 and the apostle taught that this son of the devil will arrive according to the working of Satan. 655

4.49.4. This one, having struck the city of Tyre, will desolate it and having waged war against the land of Egypt he will scatter [the inhabitants] and he shall destroy all the land of Libya, and he shall ruin the king of the Ethiopians with his might by the slaughter of the sword. 4.49.5. He, being lifted up over every king and every god, shall build the city of Jerusalem and he shall raise the converted 656 tem650

This is a transliteration of the Hebrew word ‘‫ ’אפדנו‬which means ‘his palace.’ 651 This is a transliteration of the Hebrew word ‘‫ ’צבי‬which means ‘beauty.’ 652 Daniel 11:36–45. 653 Revelation 13:18, this reference to John could show that Hippolytus thought of him as separate from the apostles, or may simply be an example of emphasis. 654 Matthew 24:15–16; Mark 13:14. 655 2 Thessalonians 2:9. 656 Or: toppled.

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ple, he shall restore both all the land and its borders to the Jews, and having summoned their people from the slavery of the nations, he shall exhibit himself to them as king, and at this the faithless shall worship him as a god and shall bend the knee to him, considering him to be the Christ, not apprehending what was spoken by the prophet, how he is a deceiver and not true. 4.49.6. For Jeremiah says, ‘Instead they disobeyed the truth, then a spirit of deception shall speak to this people and to Jerusalem.’ 657 4.49.7. From which the apostle, knowing the deception of the people and the working of Satan which would be in them, said, ‘Whenever they say “Peace”, and “Security”, then suddenly ruin shall come upon them, just as the pain of birthing, and they shall not escape.’ 658 4.50.1. This one will kill the two witnesses and precursors of Christ who herald his glorious advent from heaven, as he says through the prophet, ‘And I will give [power] to my two witnesses and they shall prophesy one thousand two hundred sixty days wearing sack cloth.’ 659 4.50.2. Just as he also spoke to Daniel, ‘And he shall establish a covenant with many for one week and it will be that in the halfway point of the week my sacrifice and drink offering shall be taken away’, 660 so that the one week may be shown as divided into two. After the two witnesses will have preached for three and a half years, the Antichrist will wage war against the saints the remainder of the week and will desolate all the world so that what was spoken may be fulfilled, ‘And they will give the abomination of desolation one thousand two hundred ninety days. Blessed is he who endures to Christ and reaches the one thousand three hundred thirty-five days!’ 661 4.50.3. For then there will be a great persecution like such as there has not been from the foundation of the world, 662 while others from here and 657

Jeremiah 4:11 (LXX). 1 Thessalonians 5:3. 659 Revelation 11:3. 660 Daniel 9:27. 661 Daniel 12:11–12. 662 Matthew 24:21. 658

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there are sent against every city and land in order to kill those who believe, and the Jews cheer at their destruction, and the nations rejoice and the unfaithful join with them, but the saints, coming from the west to the east and others from the east to the south are pursued, but others hide in the mountains and in caverns, everywhere the abomination will make war against them even through the sea and through dry places. He will kill them by his command and in every way he will oppress them from the earth, not allowing them to sell any of their own possessions nor to buy from another’s things, unless one should carry on [his] hand the name of the beast, or one should bear his mark upon [his] forehead. 663 4.50.4. For then all the faithful will be banished from every place and will be displaced from [their] homes and will be expelled from their cities and will be swept away openly and they will be punished with every punishment and will be cast out from all the world. 4.51.1. And so it is needful to consider the coming persecution of the saints at that time and the distress—for it is necessary for us, from what has partially occurred already, to reflect on the future things—that such distress and upheaval in all the world will occur, and everywhere all the faithful will be killed and slaughtered in every city and land, and the blood of the righteous will be poured out and men will be burned alive and others shall be thrown to beasts, and infants in the womb shall be murdered, and all shall be hurled away unburied, and shall be eaten by dogs, both virgins and women shall be corrupted in openness and shall be shamefully mocked, and be captured and they shall dig up the graves of saints and destroy the remains and they shall hurl them onto a field, and the perpetrators shall become blasphemous. 4.51.2. Then there shall be upheaval in the cities, when the saints are persecuted from there. There will be upheaval in roads and in deserts when all wish to be hidden there. There will be upheaval in the sea when all attempt to flee through water. There will be upheaval on the islands when all seek [to go] there. 663

Revelation 13:16–17.

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4.51.3. And then the earth will be barren for the saints and every city uninhabitable and the sea unnavigable and all the world a desert, when they are destroyed by famine, and faint from thirst, but others die from fear and from the great persecution. 4.51.4. But then how will a man hide? To whom shall he give his children? How, after he has taken along his belongings, shall he preserve them, when he is not able to save his own soul? 4.51.5. Then there will be much wailing of infants, lamentation of both fathers and mothers, loud crying of both wives and virgins, and moaning of both brothers and cousins. 4.51.6. Who will then mourn another? Brother [will not mourn] brother, for he also expects death. Mother [will not mourn] daughter, she also anticipates death. Father [will not mourn] son, fearing that he also will be killed. 4.52.1. On account of this, the Lord, foreseeing these things, says, ‘Pray that your flight does not happen in winter or on the Sabbath, while you observe the Sabbath on account of righteousness or engage in the matters [of this] life, as in winter, lest that day unknowingly fall upon you as a trap.’ 664 4.52.2. ‘For if’, he says, ‘those days were not curtailed, not any flesh would be saved. But on account of the elect those days will be curtailed.’ 665 4.52.3. ‘But after the persecution of those days, the sun shall be darkened and the moon shall not give its splendor and the stars shall burn out and fall from heaven and the powers of the heavens shall be shaken and then they shall see the Son of Man coming with power and great glory.’ 666 4.52.4. For if the devil receives for a little while authority to trouble the earth, as it is written, ‘God has given to him the authority to test those who dwell upon the earth’, 667 how much more rather shall the Son of God, when he takes all authority of heavenly and earthly and subterranean things, trouble all the earth and the elements in it, arriv664

Matthew 24:20. Matthew 24:22; Mark 13:20. 666 Matthew 24:29–30; Mark 13:24–25. 667 Revelation 13:2, 12. 665

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ing to avenge the saints with angelic power and the Father’s glory, when he comes to be glorified among his saints and to be wondered at among all who call upon him and to repay those who persecuted us with persecution, but [to repay] us who were persecuted with rest. 4.53.1. And so Daniel has foretold two abominations, one of destruction and one of desolation. What is the one of destruction but what was set up there in the time of Antiochus? And what is the one of desolation but the universal [abomination] when the Antichrist is near? 4.53.2. As Daniel says, ‘And he himself shall stand for the destruction of many and he shall divide the earth in gifts and he shall cast an embankment against her 668 and the land of Egypt shall not be saved, and these shall be saved from his hand, Edom and Moab and the chief of the sons of Ammon.’ 669 4.53.3. For these are partners with him on account of kinship who also first proclaim him king. For Edom are the sons of Esau who dwell at Mount Seir, and Moab and Ammon are the sons of Lot, who were begotten from his two daughters. 670 As Isaiah says also, ‘And they shall be dispersed in ships of foreigners as they plunder the sea and those from the East and the West and from the North shall give glory, but the sons of Ammon first shall obey.’ 671 4.54.1. This one, after he is proclaimed by them as king and glorified by them, shall become the abomination of desolation to the world and he shall rule one thousand two hundred ninety days. As Daniel also says, ‘And they will give the abomination of desolation one thousand two hundred ninety days. Blessed is he who endures and reaches the one thousand three hundred thirty-five days.’ 672 4.54.2. For when the abomination is present and wages war against the saints, whoever has passed beyond its days and draws near to 668

Possibly referring to Jerusalem. Daniel 11:41. 670 Genesis 19:36-38. 671 Isaiah 11:14. 672 Daniel 12:11–12. 669

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the forty-five days in which another Pentecost 673 approaches, he will reach the kingdom of the heavens.

4.54.3. For the Antichrist comes for part of [this] Pentecost 674 as though he were destined to inherit the kingdom together with Christ.

4.54.4. And on account of this Isaiah says, ‘Let the impious be killed, so that he may not see the glory of the Lord.’ 675 4.54.5. And Paul says to the Thessalonians, ‘Whom the Lord Jesus shall kill with the spirit of his mouth and shall abolish [him] with the manifestation of his advent’, 676 but the saints are destined to inherit the kingdom with Christ. 4.55.1. And so of the things which will be in this way he adds saying, ‘And many of those who sleep in the dust of the earth shall arise, some to eternal life and some to reproach and eternal shame and they who understand shall shine as the splendor of the firmament and those of the many righteous [shall shine] as the stars in the age to come 677.’ 678 4.55.2. Who therefore are they who sleep in the dust of the earth, but the bodies of men who receive their own souls and are raised at the resurrection of life? Some, at the resurrection of life, receive their bodies as pure and radiant and shine as the splendor of the firmament. But they who have the resurrection of judgment receive bodies sufficient for eternal punishment, just as Paul says, ‘But he himself shall be saved as through fire.’ 679 4.55.3. For also the Lord in the Gospel spoke the same, ‘Then the righteous shall gleam as the sun shines in its glory.’ 680 673

Or: fifty [days]. Or: fifty [days]. 675 Isaiah 26:10 (LXX). 676 2 Thessalonians 2:8. 677 Lit: in the age and still. 678 Daniel 12:2–3. 679 1 Corinthians 3:15. 680 Matthew 13:43. 674

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4.55.4. And Isaiah says, ‘Rise sleeper, and wake from the dead and Christ shall shine on you.’ 681 4.55.5. And the Lord again [said], ‘Truly I say to you, an hour comes and now is when the dead shall hear the voice of the Son of God and those who have practiced good shall rise to the resurrection of life, but those who have practiced evil to the resurrection of judgment.’ 682 4.55.6. These, he says, shall be resurrected to life, they who truly have believed in life and who are written in the Book of Life. And others to eternal reproach and shame, who partnered with the Antichrist, and with him are cast into eternal punishment. 4.55.7. Concerning whom Isaiah prophesies saying, ‘In which manner a garment which has been defiled in blood will not be pure, thus you will not be pure, because you have desolated my land and have killed my people. You shall not remain forever, O wicked seed! Prepare your children for the slaughter for the sins of your fathers, that they may not raise up [seed] and inherit my land.’ 683 4.56.1. After these things were spoken in this way, Daniel says, ‘And I saw, and behold, two other men were standing, one on this side of the bank of the river and one on the other side of the bank of the river and they answered the man who stood above the water of the river and they said to him, “When will be the end of the wondrous words which you have spoken?” And I heard the man who was clothed in linen, who was above the water of the river and he raised his right and his left hand to heaven and swore by him who lives forever that “in time and times and half of a time, when the dispersion is consummated, they will know all these things.”’ 684 4.56.2. And so, who were the two men who were standing alongside the bank of the river except the law and the prophets? 4.56.3. And who was the one who stood above the water except that very same one about whom they themselves foretold long ago, who was destined to be visibly testified by the Father at the Jordan 681

Isaiah 26:19; Ephesians 5:14. John 5:25,29. 683 Isaiah 14:19–21. 684 Daniel 12:5–7. 682

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in the end 685 and to be shown to the people in openness by John, 686 who carries the quill of a scribe and linen around [his] loins and is dressed with a multicolored tunic? 687 4.56.4. These, seeing that to him was given all rule and authority, asked him that they might understand exactly from him when he is about to bring judgment to the world and when what was spoken by him shall be fulfilled. 4.56.5. But he, wishing to persuade them in every way, raised his right hand and his left hand to heaven and swore by him who lives forever. 4.56.6. Who swore and by whom [did he swear]? The Son [swore] by the Father, saying that the Father lives forever and that they truly shall know all these things in a time and times and half of a time, when the dispersal [of the Jews] has been consummated. 4.56.7. And so when he stretched out his two hands, through this he displayed the passion.

4.56.8. But when he says, ‘In a time and times and half of a time’, 688 he signaled that the things of the Antichrist are for three-and-a-half years. For he says a time is one year, but times are two years, and half of a time is half of one year. These are the one thousand two hundred ninety days which Daniel foretold. 4.57.1. And so, after the passion is completed and the dispersion [of the Jews] occurs, when the Antichrist is near, [then] in those days they shall know all these things. 4.57.2. And so, O man, why do you still doubt at what was spoken, or how do you not believe what was spoken by the Lord, when his first advent has already occurred, and he who stood upon the water at that time and was seen by Daniel, now is made famous in the

Matthew 3:17; Mark 1:11; Luke 3:22. John 1:29. 687 Ezekiel 9:2. Hippolytus apparently thought that Ezekiel saw the same figure in his own vision and therefore applied details found in Ezekiel’s vision to his interpretation of Daniel’s vision. 688 Daniel 12:7. 685 686

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world and his passion is declared to all, and the dispersion has been carried out upon the people of the Jews by the Romans? 4.57.3. For when [he says], ‘When the dispersion is consummated they shall know all these things’, 689 then, when the Lord came to them and was not recognized by them, they were scattered into all the world, becoming exiles from their own land. And being attacked by enemies, they were banished from the city of Jerusalem, becoming a wicked joy to all nations, so that the Gospel of the Lord may be preached in all the world and all time may be fulfilled and the end of the week may be encompassed and the two precursors of Christ may be dispatched and the abomination of desolation may be shown with them and the Judge of judges may be revealed from the heavens and the resurrection of the saints and of all the world may occur and the eternal kingdom may be given to the saints and the unquenchable and sleepless fire of the impious may be inflamed! 4.58.1. After these things were spoken in this way, the prophet, wishing to investigate more precisely what would be the kind of things which would happen after the resurrection, answered him and said, ‘“Lord what will be the end of these?” And he said, “Come Daniel, because these words are closed and sealed until the end of time, until many are chosen and are made white and are tried with fire and the lawless shall be lawless and the wise shall understand and you, come and rest. For there are still [many] days to the fulfillment of the consummation and to the resurrection, to your inheritance at the consummation of days.”’ 690 4.58.2. For since what God prepared for the saints a man is now not able to describe—for neither his eye sees, nor his ear hears, nor the heart of a man ascends to it, for which even the angels desire to glimpse 691—he spoke in this way to him, ‘These words are sealed until the end of time until many are chosen and are made white and are tried with fire.’ 692 689

Daniel 12:7. Daniel 12:8–10. 691 1 Corinthians 2:9; 1 Peter 1:12. 692 Daniel 12:9–10. 690

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4.58.3. But who are the chosen, but they who are found worthy of the kingdom? 4.58.4. And who are whitened, but they who believe the Word of truth so that they are whitened through it and they, casting off the filth of sins, are clothed with the pure and radiant Holy Spirit from the heavens, so that when the bridegroom is present they may immediately enter with him? 4.58.5. And who are they who are tried with fire except they who pass through fire and water through the spiritual washing of rebirth and do the will of God through many fiery trials and afflictions?

4.58.6. ‘And the lawless shall be lawless and the wise shall understand.’ 693 They who are lawless are [that way] through their own choice, and some through [their own choice] are wise and well pleasing. 4.59.1. And so, when the Lord described this to the disciples concerning the coming kingdom of the saints, that it will be glorious and wonderful, Judas, having been astounded at the words, said, ‘And who will then see these things?’ But the Lord said, ‘Those who are worthy will see these things.’ 694 4.59.2. Now behold, O man, what was sealed long ago and was not able to be known in openness, is now preached on the rooftops and the Book of Life, which has already clearly been opened, opens wide on the wood [of the cross], having an inscription written in Latin and Greek and Hebrew, 695 so that also the Romans and Greeks and Hebrews may be taught. This is so that, as men expect the coming good things, they may believe what was written in this Book of Life which also was preached in the whole world and, when they learn of the coming evils, after they have become fearful of the judgment, they might flee the eternal punishment, in order that all may be found worthy of the kingdom. Let us take hold of the same purity, in pure bodies and souls, enrobed in radiant and 693

Daniel 12:10. This is likely taken from an account written by Papias, possibly via Irenaeus, Against Heresies 5.33.3–4. 695 John 19:19–20 694

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fragrant raiment which surrounds our bodies, having readied our lamps with translucent oil, so that we may not be deceived with intoxication, or drunkenness, or every fantasy and pleasure of this life and not consider the temporary and earthly and perishable things greater than the everlasting and incorruptible and undefiled good things so that we sleep and fall from everlasting life. 4.59.3. But God is able to make us be watchful for those things which are to come, to restore, to have mercy, to save, to guard, to keep from every trial and tribulation, so that we may flee the coming judgment through fire and may arrive to greet with joy the appearance of his beloved child, Jesus Christ our Lord, glorifying him, that to him there may now and always be glory and praise forever and ever. Amen.

TEXT OF THE ‘C H RONICON ’ Like many chronicles, the Chronicon of Hippolytus was a victim of its own success and was therefore split up into multiple versions. Redaction H1, which appears close to what Hippolytus (or his colleague) eventually published, survives in the Greek manuscript Cod. Matr. 4701 (Madrid), and in a ‘barbarous’ Merovingian translation into Latin made around 750, also known as the Barbarus Scaligeri. 1 A second redaction, H2, seems to have appeared after Hippolytus’s death: it corrects H1 in several instances, though it excludes the Periplus. Its main witness are two versions of the Liber Generationis in Latin (Liber II: 334; Liber I: 460, but more complete), and an Armenian Chronicle edited by Sargisean. 2 H2 also survives in several papyrus and manuscript fragments. For this translation Helm’s GCS (Die Griechischen Christlichen Schriftsteller) series number 46 was used; 3 this is the second edition, superseding GCS 36 (1929). 4 Helm is far more conservative than his predecessors in identifying the proper names in the text, and earlier editions have been consulted to that end. Helm mentions early discussion by von Gutschmidt, 5 though he does not

1

Joseph Justus Scaliger first took scholarly interest in this chronicle, castigating the mistakes in the translation; it hence became known as ‘Scaliger’s Barbaric [text]’, and is now better known as Excerpta Latina Barbari (‘Excerpts in Bad Latin’). 2 Sargisean, Ananun Zamanakagrut'iwn. 3 Helm and Bauer, Die Chronik. 4 Bauer, Die Chronik. 5 Gutschmid, “Hippolytus und Arnobius.”

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adopt his interpretations. The 1906 Bauer edition, 6 which Helm acknowledges as his starting point, was also consulted for identifications of place names; this runs up to the Periplus, which Bauer excluded from his edition, but the edition includes a discussion of the Periplus by Cuntz, which we have also consulted, as well as the discussion by Gnirs. 7 For this translation the Greek of the two redactions H1 and H2 were used between §1–613 (the Greek of H2 is reconstructed by Helm). The section numbering of Müller’s separately published Periplus 8 is given along with the numbering of the chronicle, and Müller has also been consulted. From §614–720 the Latin translation from the Liber Generationis I of the Chronography of 354 was primarily used. Whenever this was nonsensical, we attempted to compare it with J. Markwart’s German translation of the Armenian in Helm, or the Liber Generationis II. The Armenian was directly consulted only in §687. Translations from the Barbarus Scaligeri are given in the footnotes from §627–715 when the content differs from the other Latin revisions. The reader should note that the Barbarus Scaligeri may often provide a better witness at these points, but because its text is not continuous at this juncture it was decided best to place it in the footnotes. From §721–741 a Greek fragment was used (Coislin gr. 120) in preference to the Liber Generationis, and from §742–778 the Latin from the Liber Generationis I was used again. Any deviations from the above methods are indicated in the footnotes and such usually occur when Helm’s chronological reconstruction was followed. Müller and Bauer conjectured several identifications for place names and Müller in particular emended the text frequently to conform to the place names used by Ptolemy and Strabo. These emendations and conjectures are briefly discussed in the footnotes and are preceded by the name of the scholar whose conjecture is listed. The footnotes are not exhaustive, they are meant only to point out 6

121.

7

Bauer and Cuntz, Die Chronik des Hippolytos im Matritensis Graecus

Gnirs, “Beobachtungen über den Fortschritt einer säkularen Niveau-schwankung des Meeres während der letzten zwei Jahrtausende.” 8 Müller, Geographi graeci minores.

TEXT OF THE ‘CHRONICON’

193

difficult readings, suggest possible translations of people groups and locations not found in William Smith’s Dictionary of Greek and Roman Geography, and occasionally provide references to other ancient authors discovered through the Thesaurus Linguae Graecae Database. With such a pastiche of sources and languages, scholars should remember that this translation represents one possible reconstruction of the Chronicon and should therefore make frequent recourse to at least Helm’s edition to confirm all readings. His appendices will also be of great value. Those interested in the numerous place names mentioned in the Chronicon should further consult various online mapping projects, especially the Pleiades Project, the Barrington Atlas, and Recogito. A 2014 online version of the Periplus translated by Brady Kiesling and Leif Isaksen will prove quite useful as well, though it was not possible to consult it in time for this publication. T.C. Schmidt Nick Nicholas

194

HIPPOLYTUS OF ROME

Key • • • • • • • • • • • • • •

*= Lacuna in the text {}=variant reading in H2 redaction []=Deletion by Helm, though present in the Greek manuscripts. = Addition by Helm (conjecture, or by comparison with other texts derived from Hippolytus). LXX=Septuagint. Biblical names are rendered into the usual forms in English, except where Hippolytus deviates from LXX. Scripture verses are noted only when they appear to be direct quotations or references. Numbers in brackets at start of a section represent the section numbering of Müller’s edition of the Periplus. Words in italics are implied and are not specifically in the Greek text (though Latin in the footnotes is in italics). Words included in Smith’s Dictionary of Greek and Roman Geography are given in small caps on first mention. Locations and peoples whose identity is uncertain are indicated with ‘(?).’ References to the Bible are noted inline in parentheses. Cross-references to Strabo’s Geography are noted inline in parentheses. Alternative translations are given in the footnote and are prefaced by ‘Or:’. Headings are placed in bold and are not part of the manuscript tradition, but are merely guides for the reader.

TEXT OF THE ‘CHRONICON’

195

For lines 240–613 (Periplus) The following Greek words were very difficult to precisely define, so they are simply translated with a corresponding English word so that the informed reader may make his or her own decision regarding the meaning. Landing = καταγωγή Harbor = λιμήν Roadstead = σάλος Anchorage = ὕφορμος Mooring = ὅρμος Sandbank = θίς

Place to anchor= ἀγκυροβολέω Promontory = σκόπελος Peninsula = ἀκρωτήριον Cape = ἄκρα Headland = ἀκτήν

196

HIPPOLYTUS OF ROME

The ‘Chronicon’ 1. A collection of times and years from the creation of the world until the present day. 2. The appearance of the nations from the dividing of the earth to the three sons of Noah; who were born from whom and what kind of cities and lands were each of them allotted (§22–201); and how many prominent islands there are (§240–613). 9 3. Which of them became colonists and where they were from (§202–223). 4. How many notable rivers there are (§236–239). 5. How many notable mountains there are (§235). 6. How many judges there were and for how many years they judged the people (§633–651). 10 7. How many kings of 11 the Jewish nation there were and how many years they reigned (§652–680). 12 8. Exposition of the Passover and kept it when 13 from the times of Moses being reckoned as far as the present day (§689– 700). 9. The kings of the Persians from Cyrus and how many years they reigned (§701–716).

9

Many of the phrases in §2–20 can be interpreted as either statements or questions. This peculiar way of constructing a table of contents can be found in the preface to book 7 of the Refutation of All Heresies and On the Antichrist 5. 10 §614–632 is omitted from the table of contents and contains a chronology of the Patriarchs. 11 ἐν. 12 §681–688 is omitted from the table of contents and contains various chronological notes for events occurring after the destruction of the Temple. 13 καὶ {τίς} πότε ἐτήρησεν.

TEXT OF THE ‘CHRONICON’

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10. The time of the Olympiads from Iphitos until the present Olympiad (§717). 11. The names of the Patriarchs from the beginning 14 (§718). 12. The names of the prophets (§719). 13. The names of the female prophets (§720). 14. The names of the Hebrew Kings (§721). 15. The Kings who reigned in Samaria over the ten tribes how many years they reigned (§722–739). 16. The names of the High Priests (§740–741). 17. from Augustus how many years they reigned (§757–778). 19. In as much as it is necessary for a servant of the truth to be prepared for all things, I considered it necessary, my beloved brother, to make, in brief, a discourse from the holy scriptures for the purpose of training the love of learning in you; so that through these abridged demonstrations, which we have striven over without idleness, we should, in short, seize the precise knowledge of what we necessarily research in truth. Thus, having rooted out strife arising through ignorance, which darkens an uninstructed mind, 20. learning shall advance such a mind. We then, while both eagerly loving learning and wishing to investigate these matters, will know completely, in exactness, both the division of the nations and the enumerated genealogy of the patriarchs, and the season of sojourn in Egypt and the engagement of battles and the administration of the judges according to their times, the seasons of the kings, the times of the prophets, and which kings were begotten of which. What sort of captivities fell upon 15 the people, during the time of 14 15

Or: from Genesis. συμβεβήκασι.

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which kings and judges. What high priests held office 16 in which times. What was the apportionment of seasons and people. How the lineage 17 of the seed of Israel was fulfilled from the patriarchs to Christ. And what and how many years of times are counted from the creation of the world until the present day. 21. It seemed good to us, having begun from the beginning 18 to show in brief, just as it deserves, the account 19 not according to our own testimony, . Therefore, taking the occasion from there, we endeavor to produce an orderly account from the beginning. 20 The Book of the Generation of Men 22. The book of the generation of men. (Gen 5:1) 23. On the day that God made Adam, he made him according to the likeness of God. (Gen 5:2) 24. Adam lived 230 years and begot Seth. (Gen 5:3) 25. Seth lived 205 years and begot Enosh. (Gen 5:6) 26. Enosh lived 190 21 years and begot Cainen. (Gen 5:9) 27. Cainen lived 170 years and begot Mahalalel. (Gen 5:12) 28. Mahalalel lived 165 years and begot Jared. (Gen 5:15) 29. Jared lived 162 years and begot Enoch. (Gen 5:18) 30. Enoch lived 165 years and begot Methuselah. (Gen 5:21) 31. Methuselah lived 167 years and begot Lamech. (Gen 5:26) 16

ἱεράτευσαν. καταγωγὴ. 18 Or: from Genesis. 19 τὴν κατὰ λόγον. 20 Or: from Genesis. 21 Here the Greek of codex Matr. 4701 reads 106 years, but Helm suggests that the Liber Gen. I, II and the Barbarus have the correct reading of 190. 17

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32. Lamech lived 188 years and begot Noah. (Gen 5:28) 33. After Noah was 500 years old he begot three sons: Shem, Ham, and Japheth. (Gen 6:1)

34. 100 years after the procreation 22 of Shem the deluge occurred when Noah was 600 years old. 35. And so there were from Adam until the deluge 10 generations, 242 years. 36. These are the descendants of Shem. (Gen 11:10a) 37. When Shem was 100 years old he begot Arphaxad the second year after the deluge. (Gen 11:10b) 38. And Arphaxad lived 135 years and he begot Cainen. (Gen 11:12) 39. Cainen lived 130 years and begot Salah. (Gen 11:13b) 40. Salah lived 130 years and begot Eber. (Gen 11:14) 41. Eber lived 130 years and begot Peleg. (Gen 11:16) 42. Up until this point, there were five generations and 525 years and from Adam 15 generations and 2,767 years. The Beginning of the Chronology 43. The beginning of the chronology 23. But in other books you will find the beginning described more broadly, we however have written in brief the division of time alone. And so all together, from Adam until the building of the tower and the confusion of tongues there existed 15 generations or 24 2,800 years. 25 The Division of the Earth 44. The division of the earth.

Or: birth. Χρονογράφου. 24 δὲ. 25 This number differs from the one given in §42 perhaps because of a manuscript error or because Hippolytus is simply rounding up. 22 23

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HIPPOLYTUS OF ROME

45. The division of the earth to the three sons of Noah after the deluge happened thusly to Shem, Ham and Japheth. 46. The tribes of the three brothers were divided. 47. And to Shem the firstborn was given in length from PERSIA and BACTRIA until INDIA, and in breadth from India unto RHINOCORURA. 48. To Ham the second son from Rhinocorura unto the south of Cadiz. 26 49. To Japheth the third son, from MEDIA unto the north of Cadiz. 50. Japheth has the river TIGRIS which divides Media and BABYLONIA. 51. Ham has the river Gihon which is called the NILE [which streams with gold]. 52. Shem has [two rivers] the EUPHRATES [and the Pishon]. 27 53. The tongues were confused after the deluge was upon the earth. Now the tongues which were confused were 72, and those who built the tower were 70 nations, who were also divided by their tongues upon the face of the earth. 54. Nimrod the giant, the son of Cush the Ethiopian, this one hunted to get food for them and provided 28 beasts to eat. 29 55. The names of the 70 are these: The Genealogy of Japheth 56. The Sons of Japheth the third son of Noah: GADEIRA.. The bracketed phrases have been added by a reader of the manuscript, referring to Gen 2:11. 28 ἐχωρήγει; Lampe: ‘inspired’. 29 οὗτος εἰς τὴν βρῶσιν αὐτοῖς κυνηγῶν ἐχωρήγει θηρία φαγεῖν Perhaps eating raw meat is meant, or that Nimrod was a mighty hunter, it is a cryptic passage. 26 27

TEXT OF THE ‘CHRONICON’

201

57. Gomer from whom are the CAPPADOCIANS. 58. Magog from whom are the CELTS and GALATIANS. 59. Madai from whom are the MEDES. 60. Javan from whom are the GREEKS and IONIANS. 61. Tubal from whom are the THESSALIANS. 62. Meschech from whom are the ILLYRIANS. 63. Tiras 30 from whom are the THRACIANS. 64. Kittim 31 from whom are the MACEDONIANS. 65. The sons of Gomer the son of Japheth the son of Noah: 66. Ashkenaz 32 from whom are the SARMATIANS. 67. {Riphath} 33 from whom are the RHODIANS. 68. Togarmah from whom are the ARMENIANS. 69. The sons of Javan the son of Japheth the son of Noah: 70. Elisa 34 from whom are the SICILIANS. 71. Tarshish from whom are the IBERIANS and the TYRRHENIANS. 35 72. And the Citians 36 from whom are the ROMANS and the Latins.

30

Θήρας. Χαταίν, unique word in TLG, which is probably ‘Kittim’ and can be found in 1Mac 1:1 as Χεττειειμ. LXX Gen 10:2 has Ελισα instead of Χαταιν. 32 Ἀσχανάθ, LXX Ασχεναζ. 33 Η : Ἐρισφάν. 1 34 LXX repeats this name in Gen 10:2,4. 35 i.e. Etruscans; Helm emends to make them synonyms (‘who are also’), as with the Romans and Latins. 36 Κίτιοι, lit. Kittim. This refers to the Greeks and Macedonians. LXX Gen 10:4 & 1Mac 1:1; 8:5, There are apparently two different words 31

202

HIPPOLYTUS OF ROME

73. These are all the sons of Japheth the third son of Noah. From these were distributed the islands of the nations. Namely, the CYPRIANS who are of the Citians who are the sons of Japheth. Together there are 15 nations. 74. We also find that those who are north of them are the same nation as the Citians. 75. All the nations of the Greeks are of him, 37 except for those who later settled there, such are the SAITES, who colonized the honored city known as ATHENS, 38 76. the THEBANS, who are colonists of the SIDONIANS who are of Cadmus the son of Agenor, 77. and the CHALCEDONIANS who are colonists of the Tyrrhenians. 39 78. and whoever else migrated into Greece. 79. When looking to the north, these are the nations of Japheth scattered from Media as far as the Western Ocean. 80. 1.

Medes

2.

ALBANIANS 40

3.

Garganians (?) 41

4.

Errians (?) 42

for this (Χεττειειμ and Κιτιοι) as can be seen in the Maccabees references. Hippolytus also seems to conflate the two words in line 75. 37 Javan. 38 Diodorus Siculus Bibliotheca Historica 1.28.4. 39 i.e. Etruscans. 40 Not the Balkan people, but a people in the Caucasus. 41 Γαργιανοί in Epiphanius Ancoratus 113; Bauer: the Gargareis, a mythical people of the Caucasus. (Smith only associated them with Mt. GARGARA in the Troad.)

TEXT OF THE ‘CHRONICON’ 5.

ARMENIANS

6.

AMAZONES

7.

COLI 43

8.

Korzanians (?) 44

9.

Dennagenians (?) 45

10.

CAPADOCIANS

11.

PAPHLAGONIANS

12.

MARIANDYNI

13.

Tabareni (?)

14.

CHALYBES

15.

21.

THRACIANS

22.

BASTARNAE 42

203

Ἐρραῖοι, Ἀρραῖοι in Ephiphanius Ancoratus 113.5, Arrei in Latin versions, Bauer: the ARIANS, see 190 & 204 and also George Syncellos Chronography section 54 line 20. 43 Κῶλοι, a people of the Caucasus. 44 Κορζηνοί, see Epiphanius of Salamis Ancoratus 113.5: Madrid ms Καζηνοί, Barbarus: Corzini, Liber Gen. I: Corzieni; to Bauer the forms are reminiscent of CORDUENI, i.e. Kurds; Helm believes it is a corruption of Korzeni. 45 Δενναγηνοί. Identified by Bauer with the ADIABENI in Assyria, but by Helm with the COMMAGENI. 46 Ταύριοι, of Tauris.

204

HIPPOLYTUS OF ROME

23.

Illyrians

24.

Macedonians

25.

Greeks

26.

LIGURIANS 47

27.

tins, who are also Romans

34.

Tyrrhenians

35.

Gauls 49 Celts

36.

Lygistini (?) 50

37.

CELTIBERIANS

38.

Iberians

39.

GAULS 51

40.

QUITANIANS 52 47

Markwart and Bauer believe these are meant to be LIBURNIANS, in Liber Gen. I Lybyes. 48 Οὐεννοί Also known as the VENNONES, a German tribe. Dio Cassius Historia Romana 54.20. Markwart believes they are the VENI. 49 Γάλλιοι, see Georgius Choeroboscus De Orthographia p190 line 17. 50 Identification unknown; possibly Ligurians? 51 Γάλλοι. According to Helm, the GALLAECI, as distinct from the Gauls. 52 Ακουατινοί unique word in TLG, see George Syncellos Chronography section 54.

TEXT OF THE ‘CHRONICON’ 41.

Illyricians 53

42.

Basantians 54

43.

Cyrands.

205

81. Those among them who know how to write are: 58 82. 1.

Iberians (Strabo 3.1.6)

2.

Latins, with the letters the Romans use

3.

Spaniards, 59

4.

Greeks

5.

Medes

6.

Armenians. 60

83. Their boundaries are to the north from Media as far as Cadiz; to the east from Potamis (?) river as far as MASTUSIA 61, to the west. 62 53

Bauer: ILURGETAE or ILERGETAE, people in Iberia. Bauer: BASTETANI, people in Iberia. 55 Κυρτανοί Syncellos Chronography section 55. 56 Οὐακκαῖοι, a Spanish tribe. Dio Cassius Historia Romana 51.20.5 57 Κόννιοι, Κόνιοι in Polybius Historiae X.7.5 people of Lusitania. According to Markwart, the CYNETES of Herodotus. 58 Οἱ δὲ ἐπιστάμενοι αὐτῶν γράμματά εἰσιν. 59 Helm: originally possibly a gloss of ‘Iberians’ 60 Helm doubts this is either a reference to cuneiform or to the Armenian alphabet (which had not yet been invented), but is simply a copy from the preceding section. 54

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HIPPOLYTUS OF ROME

84. These are the lands: 1.

Media

2.

Albania

3.

Amazonia

4.

Armenia minor and major

5.

Cappadocia

6.

Paphlagonia

7.

GALATIA

8.

COLCHIS

9.

Indic Achaea 63

10.

BOSPORUS

11.

Sea of Azov 64

12.

Derrhes (?) 65

13.

SARMATIA

14.

Crimea 66

15.

Bastarnae 61

According to Ptolemy, this was part of Thrace, Ptolemy 3.11.9.9. ἀπὸ Ποταμίδος ποταμοῦ ἕως Μαστουσίας τῆς κατὰ ἥλιον. The Potamis river is otherwise unknown. Potamis itself means ‘river-like’, so the name is suspect. George Syncellos Chronography Section 55 alludes to this passage and instead calls the Potamis river the Tanis, which is now called the Don. 63 H simplifies this to ACHAEA, which is out of place; Helm recon2 structs as Sindice Achaea (Strabo 11.2.1), the ACHAEI and the SINDI being two Caucasian peoples. 64 Μαιῶτις, MAEOTIS. 65 It is not clear whether this is to be identified with the places listed as DERRHA or DERRHIS. Markwart reconstructs as Dandaris, the Dandarii being a people of Maeotis (Smith s.v. MAEOTAE). 66 Ταυριανή, TAURICA. 62

TEXT OF THE ‘CHRONICON’ 16.

Scythia

17.

Thrace

18.

Macedonia

19.

DALMATIA

20.

Molchis 67

21.

Thessaly

22.

LOCRIS

23.

BOETIA

24.

AETOLIA

25.

ATTICA

26.

27.

PELOPONESSUS

28.

29.

EPIRUS

30.

ILLYRIA

31.

LYCHNITIS 69

32.

ADRIA 70, from which is the Adriatic Sea,

33.

Gaul 71

34.

Etruria 72

35.

Lusitania 67

207

Colchis in the Madrid ms, interpreted by Helm as MOLOSSIS, a district of Epirus, with the confusion predating Hippolytus. 68 i.e. ACARNANIA. 69 Lake of Illyria, now Lake Ochrid. 70 Ἀδριακή. 71 Γαλλιά. 72 Θουσκηνή, following the late form Θοῦσκοι for Etruscans, e.g. Lydus de Mensibus 4.95, Procopius de Bello Gothico i.16.

208

HIPPOLYTUS OF ROME

36.

Mesalia 73

37.

ITALY

38.

the Celts

39.

Spanogalia 74

40.

Iberia

41.

Greater Spain.

85. Together they are 41 nations 86. There end the boundaries of Japheth as far as the British Islands, and all looking towards the north. 87. The islands common to them are these: 88. {BRITAIN,} SICILY, EUBOEA, RHODES, CHIOS, LESBOS, THERA, ZAKYNTHOS, CEPHALLENIA, ITHACA, CORCYRA, CYCLADES, and a certain part of Asia which is called IONIA.

CYthe

89. [These are the islands within the allotment of Japheth.] 90. And a river is within them which marks off Media Babylonia. 91. These are the boundaries of Japheth the third son of Noah. The Genealogy of Ham 92. The Genealogy of Ham second son of Noah. 93. The sons of Ham the second son of Noah. 94. First was Cush, from whom are the ETHIOPIANS. 95. Mizraim, from whom are the EGYPTIANS. 96. And Phut, from whom are the TROGLODYTAE. 97. And Cainen, from whom are the and the PHOE-

NICIANS. 73 74

Μεσαλία, presumably MASSALIA, Modern day Marseille. Σπανογαλία, ‘Spain and Gaul.’

TEXT OF THE ‘CHRONICON’

209

98. These are the sons of Cush the Ethiopian son of Noah. 99. Seba 100. And Havilah 101. And Sabtechah 75 102. And Raamah 103. And Sabtah 76 104. These are the first Ethiopians according to their tribes. 105. And the sons of Raamah the son of Cush the Ethiopian the son of Noah. 106. Sheba 77 107. And Dedan 78 108. And Nimrod the Giant the Ethiopian 109. [For it is written ‘And Cush begot Nimrod the Ethiopian who was a giant and a hunter’, as Nimrod the giant was a hunter.] (Gen 10:9) 110. And the lineages of the Egyptians together with Mizraim, their father, are eight, for scripture says thusly: (Gen 10:13–14) 111. And Mizraim begot the Ludim 79 from whom are the LYDIANS. 112. And the Teneim 80 from whom are the PAMPHYLIANS. 113. And the Lehabim, from whom are the LIBYANS. 114. And the Naphtuhim, from whom are the Phygades (?) 81 75

Σεβακαθάθ, LXX Σεβεκαθα, Σαβακαθα. Σεκατθά, LXX Σαβαθα. 77 Σάβατον, LXX Σαβευ. 78 Ἰουδάδ, LXX Δαδαν. 79 Λυδιείμ, LXX Λουδιιμ. 80 Τενιείμ, Hebrew is Anamim, LXX Ενεμετιιμ. 76

210

HIPPOLYTUS OF ROME

115. And the Pathrusim, from whom are the LYCIANS {CRETANS, and the Casluhites, from whom are the Lycians, from whom the Philistines originated}. 116. And the Philistines, from whom are the Phoenicians. 82 117. And the Caphtorim, from whom are the CILICIANS. 118. And the lineages of the Canaanites together with Caanan their father are twelve. For scripture says thusly: (Gen 10:15–18) 119. And Caanan begot SIDON, the firstborn {from whom are the Sidonians} 120. And the Hittite {and the Jebusite} 121. And the Amorite 122. And the Gergashite 123. And the Hivite 124. And the Arkite, from whom are the Tripolites 83 125. And the Sinite, from whom are the Orthosiastai (?) 84 126. And the Arvadite, from whom are the Aradians 85 127. And the Zemarite, from whom are the Samaritans 128. 129. And the Hamathite 87, from whom are the Hamathites 88 81

Φυγάδες, lit. ‘exiles’, Barbarus Fygabii; Bauer is sympathetic to the reading PHRYGIANS in the Paschal Chronicle, and Helm is convinced that was the original form corrupted before our author. The name is repeated in §132.16. 82 H preserves the LXX and Hebrew readings here: {And the Cas2 luhim, from whom are the Lycians, from which came the Philistines}. 83 TRIPOLIS of Phoenicia. 84 Ὀρθωσιασταί see George Syncellos Chronography section 52. 85 This is either Arad of the Canaanites or ARADUS of the Phoenicians. 86 This entire passage is lacking in H and the LXX and Hebrew. 1

TEXT OF THE ‘CHRONICON’

211

130. And their settlement is from Rhinocorura unto Cadiz as one views the length of the south. 131. The nations which were begotten from these. 132. 1.

Ethiopians

2.

Troglodytae

3.

Angaioi 89

4.

Tagenoi 90

5.

Isaceni (?) 91

6.

ICHTHYOPHAGI

7.

Hellanikoi 92

8.

Egyptians

9.

Phoenicians

10.

LIBYANS

11.

MARMARIDAE

12.

CARIANS

13.

PSYLLIANS

14.

MYSIANS

15.

MOSYNIANS 87

Ἀματθῆ LXX Αμαθι. Those who are from the city of AMATHUS near the Jordan, or possibly an alternate name for Cyprus. 89 Ἀγγαῖοι, Bauer: of Ange, a mountain in Arabia Felix mentioned in Ptolemy. 90 Ταγηνοί, Bauer: Taieni, Taini; an Arabian people (also mentioned below); also Libanius Orationes 24.6, Eusebius Praeparatio Evangelica 6.10.31. 91 Ἰσακηνοί, Bauer: Saceni(?) SARACENS(?). 92 Ἑλλανικοί, Bauer: of Elana (AELANA), now Ailan. 88

212

HIPPOLYTUS OF ROME

16.

{PHRYGIANS} 93

17.

Makonians (?) 94

18.

BITHYNIANS

19.

NUMIDIANS

20.

Lycians

21.

Mariandyni

22.

Pamphylians

23.

24.

PISIDIANS

25.

Augalians 96

26.

CILICIANS

27.

MAURETANIANS

28.

Cretans

29.

Magartai (?) 97

30.

Numidians

31.

{MACRONES} 98

32.

NASAMONES

133. These occupy the land from Egypt as far as the southern ocean. 93

H1 has Φυγάδες, ‘Exiles’ which is repeated from §114. Μάκονες, unique word in TLG, possibly the Bacuatae from §200.65. Bauer: Possibly from the Ethiopian city of Mescoa or MACUM. 95 Madrid ms. is missing the name, Barbarus: Mososini, Liber Gen: Misudi, Armenian Mesiuqac‘ikh. Bauer: Of MISUA or Missua in Carthage(?) Helm refuses to identify the unknown peoples in the section. 96 Αὐγαλαῖοι, Epiphanius Ancoratus 113.3.6; Bauer: of the oasis AUGILA. 97 Μαγάρται, uncertain identification. 98 H : Μακάριοι, ‘blessed.’ 1 94

TEXT OF THE ‘CHRONICON’

213

134. And those of them who know how to write are as follows. 135. 1.

Phoenicians

2.

Egyptians

3.

Pamphylians

4.

Phrygians 99

136. The boundaries of Ham are from Rhinocorura, marking Egypt and Syria and Ethiopia, as far as Cadiz in length. 137. And these are the names of the lands. 138. Egypt with all the area around it. 139. Ethiopia, which looks down upon India. 100 140. And the other Ethiopia, from which flows out the Gihon, the river which is called the Nile. 141. Erythra 101 which looks over the east. 142. The whole of the THEBAID. 143. Libya, extending as far as Corcyrene. 102 144. MARMARICA and all that is around it. 145. SYRTIS which has three nations, NASAMONES, MACAE, Tautamei (?) 103 99

Correction in the Madrid manuscript; the original was probably Phygades, as above. 100 The ancients commonly thought that Ethiopia and India were connected via a land bridge. Hippolytus subscribes to the ancient notion of two Ethiopias (see e.g. Pliny Historia naturalia 5.8.43), one western, and one eastern and associated with India. Since Aethiopia literally means ‘the land of the people with dark faces’, the term was origjnally used to refer to both sub-Saharan Africa and India. 101 Ἐρυθρά, ‘Red’; Liber Gen. I adds ‘which is red’ and the Armenian chronicle adds ‘which is the Red Sea’ (ERYTHRAEUM MARE). 102 Κορκυρίνης, Bauer: CYRENE.

214

HIPPOLYTUS OF ROME

146. The other Libya which extends as far as Syrtis Minor 104 147. Numidia 148. Massyris (?) 105 149. Mauritania which extends as far as the Pillars of Hercules, which is opposite Cadiz. 150. There are, in the regions north on the sea: 151. 13.

Cilicia 106

14.

Pamphylia

15.

Pisidia

16.

Mysia

17.

Lygdonia (?) 107

18.

Phrygia

19.

Kamelia (?) 108

20.

Lycia

21.

CARIA

22.

Lydia

23.

TROAD 109

24.

AEOLIA 103

Ταυταμαίους. That is, Tripolitania as distinct from Cyrenaica. 105 Μασσυρίς: Land of the MASSYLI(?). 106 The previous 12 regions are mentioned in §138–149. 107 Liber Gen I: LYCAONIA, Madrid ms. erroneously MYGDONIA (in Thrace). 108 Καμηλία. 109 The area that contained the ancient city of Troy. 104

TEXT OF THE ‘CHRONICON’ 25.

BITHYNIA

26.

the land which of old is called Phrygia.

215

152. These are the islands which are common to them. 153. 1.

Korsyla (?) 110

2.

Lampedusa 111

3.

Gozo 112

4.

Malta 113

5.

CERCINA

6.

MENINX 114

7.

Taurianis 115

8.

SARDINIA

9.

Galate 116

10.

Gorsyne (?) 117

11.

CRETE

12.

Gauloride (?) 118

110

Resembles Curzola off Dalmatia, but its name at the time was still CORCYRA NIGRA. 111 Λαπάδουσα (sic), LOPADUSSA. 112 GAULOS. 113 MELITA. 114 Μηνίς. 115 Bauer: Ptolemy 3.1.9: Ταυριανὸς Σκόπελος, West of Brittium. A. von Gutschmid had presumed Taurianis is a dittography of Σαρδανίς = Sardinia; H2 did as well, and left Taurianis out. 116 Γαλάτη, according to Barrington Atlas probably an island in the straits of Bonifacio. 117 Γορσύνη, unique word in TLG.

216

HIPPOLYTUS OF ROME

13.

THERA

14.

KARPATHOS 119

15.

ASTYPALAEA

16.

CHIOS

17.

LESBOS

18.

TENEDOS

19.

IMBROS

20.

IASSUS 120

21.

SAMOS

22.

COS

23.

CNIDUS

24.

NISYROS

25.

Great CYPRUS 121

154. Together they are 25 Islands. 155. These islands serve Ham and Japheth, the two sons of Noah. 156. And Ham has the river Gihon which is called the Nile, which circles all Egypt Ethiopia. The mouth of the western sea divides between Ham and Japheth. 157. This is the genealogy of Ham . The Genealogy of Shem 158. The genealogy of Shem the first born of Noah.

118

Γαυλορίδη, See Syncellos Chronography section 53. Bauer: conflation of Gaulos (Gozo) and Rhodes. 119 Καρίαθος, unique word in TLG. 120 Ἰασός, island near Caria. 121 Or MEGISTE, and Cyprus (Bauer).

TEXT OF THE ‘CHRONICON’

217

159. From Shem, the first born of Noah, there are 25 nations. These dwell to the east. 160. 1. Elam, from whom are the ELAMITES. 161. 2. And Ashur, from whom are the ASSYRIANS. 162. 3. Arphaxad, from whom are the Chaldeans. 163. 4. Lud, from whom are the Alazoneis (?). 122 164. 5. Phut, 123 from whom are the Persians. 165. 6. And Aram, from whom are the Aites (?). 124 166. And the sons of Aram the son of Shem the son of Noah: 167. 7. Uz and Hul, from whom are begotten the Lydians. 125 168. 8. And Gether, from whom are the Gasphenoi (?). 126 169. 9. And Meshech, from whom are the Mosyni (?). 127 170. 10. And Arphaxad begot Cainen, from whom are the Samitai (?) 128 who are to the east.

122

Ἀλαζονεῖς, unique word in TLG, in H2 Lazones, Liber Gen. II Lazici, Armenian Łazónac‘ikh, Paschal Chronicle Mazones. Possible to be identified with the ALAZONES, a Scythian people dwelling on the Dnieper. 123 Φούδ, Here the LXX has Καινᾱν. 124 Αἰῖται, unique word in TLG. Barbarus Yantii, Liber Gen. I Etes prioris, Liber Gen. II Iturei, Armenian Eetac‘ikh, Epiphanius Ancoratus 113.5 Ἐῆται, Syncellos Syrians. Samuel Aniensis has ‘the Aramac‘ikh [Aramaeans], who are also called Syrians’; Bauer reconstructs from that Ἀῖται, ‘Aramites’. Markwart conjectured Μαιῆται. 125 Repeated from §111. 126 Γασφηνοί, Bauer: possibly Caspians. Markwart: old error for Γαθρηνοί, ‘Gathreni’, i.e. the sons of Gather (LXX: Gether). 127 Markwart: originally Mosocheni, i.e. sons of Mosoch (LXX: Meschech). 128 Σαμίται, Barbarus: Samaritae. Markwart: originally Kainitai, i.e. sons of Cainen.

218

HIPPOLYTUS OF ROME

171. 11. And Cainen begot Shelah, from whom are begotten Salahites (?). 172. 12. And Shelah begot Eber, from whom are begotten the Hebrews. 173. 13. And Eber begot two sons. 174. 13. The first was Peleg, from whom are descended the family of Abraham. 175. 14. and Joktan his brother. 176. 15. Joktan [the brother of Peleg] begot Almodad, from whom were begotten the Indians. 177. 16. And Sheleph, from whom are the Bactrians. 178. 17. And Aram 129, from whom are the Arabians. 179. 18. And Hadoram 130, from whom are the Carmelites 131 {And Hadoram, from whom are the MARDI}. 180. 19. And Uzal, 132 from whom are the Arians. 133 181. 20. And Abimael, from whom are the HYRCANIANS. 182. 21. And Decla, from whom are the GEDROSIANS. 183. 22. And Gebal, from whom are the SCYTHIANS. 184. 23. And Sheba, from whom are the Alamosini (?). 134 185. 24. And {Ophir}, 135 from whom are the Hermaioi (?). 136 129

{Asramoth, Asarmoth}, where Bauer sees a misreading of Aram from Gen 10:26. 130 Ἰουράμ. LXX Ιαραχ, Jerah at Gen 10:26 is skipped in H ; 1 LXX Οδορρα; Vulgate Adura;: Liber Gen. I Cyduram… Derra, Liber Gen. II Hiduram… Oderba. 131 Καρμήλιοι, Markwart: old error for Καρμάνιοι CARMANIANS, people of Persia. 132 Αἰθήλ, LXX Αιζηλ. 133 Ἀρειανοί. 134 Ἀλαμοσινοί.

TEXT OF THE ‘CHRONICON’

219

186. 25. And {Havilah}, 137 from whom are the Gymnosophists. 187. All these are from Shem the firstborn of Noah. 188. The settlement of all the sons of Shem is from Bactria as far as Rhinocorura, which divides Syria and Egypt and divides the Red Sea from the mouth of the sea at Indian ARSINOE. 138 189. These nations are from them: 190. 1.

The Hebrews and Jews

2.

Persians

3.

Medes

4.

PAEONIANS

5.

Arians 139

6.

7.

Hyrcanians

8.

Indians

9.

Magardoi (?) 140

10.

PARTHIANS

11.

GERMANS 141 135

H1: [Ι]Oὐήρ, emended to LXX Ουφιρ. Ἑρμαῖοι, Armenian: Aramac‘ikh [Aramaeans]. Helm rules out H2 {Armenians}, since they are offspring of Japheth. Markwart: given how far south Ophir was, the HOMERITES (Himyari) should be read here, with Ἑρμαῖοι to be read as Ἑμηραῖοι or Ἁμηραῖοι. 137 H : Εὐεαί, H : Εὐειλάτ, LXX Ευιλα. 1 2 138 At the mouth of the Nile: called ‘Indian’ because it was the loading place for Indian cargo. 139 Ἀρειανοί. 140 Μαγαρδοί. 141 Herodotus Histories. 1.125. 136

220

HIPPOLYTUS OF ROME

12.

ELYMAEI 142

13.

COSSAEI

14.

First Arabians who are called GEDROSIANS.

Those [who are called] Second Arabians 143. {Scythians from inner HELIOPOLIS} 144

15.

16.

Gymnosophists

191. Their settlement stretches from Inner Heliopolis as far as Rhinocorura and Cilicia. 192. And those of them who know how to write are: 1.

Hebrews who are the Jews

2.

Persians

3.

Medes

4.

Chaldeans

5.

Indians

6.

Assyrians

193. The names of the lands of the sons of Shem are these: 194. 1.

Persia with the nations which lie in it.

2.

Bactria

3.

Hyrcania

4.

Babylonia

5.

Cordylia (?) 145

6.

Assyria 142

Or: Elamites. {Scythians}. 144 Repeated from §183. 145 Possibly the same as CORYDENE; distinct from CORDYLE. 143

TEXT OF THE ‘CHRONICON’ 7.

Mesopotamia

8.

Old Arabia

9.

ELYMAIS 146

10.

India

11.

ARABIA FELIX

12.

13.

COMMAGENE

14.

And Phoenicia which is of the sons of Shem

221

195. The settlement of the sons of Shem the firstborn son of Noah in length is from India unto Rhinocorura, in breadth from Persia and Bactria unto India. 196. [The settlement of Ham, the second son of Noah is from Rhinocorura which divides Syria and Egypt and Ethiopia unto Cadiz. 197. The settlement of Japheth, the third son of Noah, is from Media unto Cadiz and the parts north and the common islands.] The 72 Nations 198. All the tribes from the three sons of Noah together are 72. 199. The nations, which the Lord God dispersed upon the face of all the earth in the days of Peleg and Joktan the two brothers, each according to their own tongues during the building of the tower, when their tongues were confused, are these: 200. 1.

Hebrews who are also Jews

2.

Assyrians

3.

Chaldeans

4.

Medes 146

Or: Elam.

222

HIPPOLYTUS OF ROME

5.

Persians

6.

7.

Midianites first and second

8.

ADIABENIANS

9.

Taieni

10.

Salamoseni (?)

11.

Saracens

12.

MAGI

13.

CASPII

14.

Albanians

15.

Indians first and 2nd

16.

Ethiopians first and second

17.

Egyptians and Thebans

18.

Libyans [first and 2nd]

19.

Hittites

20.

Canaanites

21.

Perrizites

22.

Hivites

23.

Amorites

24.

Gergeshites

25.

Jebusites

26.

Idumeans

27.

Samaritans

28.

Phoenicians

29.

Syrians

30.

Cilicians who are also Tarshishians

31.

Cappadocians

TEXT OF THE ‘CHRONICON’ 32.

Armenians

33.

Iberians

34.

Bibranoi (?) 147

35.

Scythians

36.

Colchians

37.

Saunoi (?) 148

38.

BOSPORITES

39.

ASIANS

40.

ISAURIANS

41.

LYCAONIANS

42.

Pisidians

43.

Galatians

44.

45.

46.

Greeks who are also Achaeans

47.

Thessalians

48.

Macedonians

49.

Thracians

50.

Mysians

51.

BESSI

52.

DARDANI

53.

Sarmatians

54.

Germans

55.

PANNONIANS who are also Paeonians 147 148

Βιβρανοί, unique word in TLG. Σαῦνοι, see §233.

223

224

HIPPOLYTUS OF ROME

56.

NORICIANS

57.

DALMATIANS

58.

Romans who are also Latins and Citians

59.

Ligurians

60.

Gauls who are also Celts

61.

Aquitanians 149

62.

Britons

63.

Spaniards and Tyrrhenians

64.

Mauritanians

65.

Makouakoi (?) 150

66.

GAETULIANS

67.

Africans

68.

MAZICES

69.

The outer Taramantes 151

70.

Sporades

71.

Keltiones 152

72.

The inner Taramantes

201. These are the nations, which the Lord God dispersed upon the face of all the earth, according to their own tongues, into their tribes and into their lands and into their cities.

149

Ἀκυατινοί, see §80.4. {BACUATAE}. 151 §200.69–72 are replaced in H with {GARAMANTES, also known 2 as Borades}. Misreading capital gamma as capital tau is plausible. 152 Κελτίονες, see Chronicon Paschale Page 57 line 14; a Berber tribe, possibly named from the indigenous name for lotus, celt(h)is. See Desanges, “Keltiones.” 150

TEXT OF THE ‘CHRONICON’

225

The Colonists 202. I also thought it necessary to show you the colonists of these unknown nations and their titles and also their locations, and to show how they live and what sort of nations are next to which, so you would not be ignorant of them either. 203. I will begin to map out from the east to the west . 204. The colonists of the Persians and the Medes became Parthians and the nations around Iran 153 until Coele Syria. 205. The colonists of the Arabs became the inhabitants of ARABIA FELIX. 154 For Arabia is entitled by this name, Fortunate. 206. The colonists of the Chaldeans became the Mesopotamians. 207. The colonists of the Mideanites became the CINAEDOCOLPITAE and ICHTHYOPHAGI. 208. The nations and the names of the Greeks are five. 1.

Ionians

2.

Arcadians

3.

Boeotians

4.

Aeolians

5.

LACONIANS

209. The colonists of these became 1.

PONTIANS

2.

Bithynians

3.

TROJANS

4.

Asians

5.

Carians

6.

Lycians 153 154

Helm: Εἰρήνη, (literally ‘Peace’). i.e. Yemen.

226

HIPPOLYTUS OF ROME

7.

Pamphylians

8.

Cyrenians

And most of the islands which are called Cyclades which are 11 islands, which the MYRTOAN 155 sea encompasses.

9.

210. These are them 1.

ANDROS

2.

TENOS

3.

Teo (?) 156

4.

NAXOS

5.

CEOS

6.

Kouros (?) 157

7.

DELOS

8.

SIPHNOS

9.

Nerea 158

10.

CYRNUS 159

11.

Marathon 160 [together 11]

211. Among these there are 12 other larger islands, which also have many cities which are called SPORADES, which the Greeks colonised. 212. These are them 1.

EUBOEA 155

Μυρταῖον. Τήω, TEOS(?) Bauer and Helm believe this is IOS. 157 Κοῦρος, Bauer: possibly GYAROS, or SYROS. Helm: SKYROS. 158 Νήρεα, i.e. {RHENAEA}, which Bauer and Helm regard as cor156

rect.

159 160

nae.

Κύρνος, properly Corsica, Bauer and Helm: probably CYTHNUS. Μαραθών, Bauer and Helm: MARATHUSSA, island by Clazome-

TEXT OF THE ‘CHRONICON’ 2.

CRETE

3.

SICILY

4.

CYPRUS

5.

COS 161

6.

SAMOS

7.

RHODES

8.

CHIOS

9.

THASOS

10.

LEMNOS

11.

LESBOS

12.

SAMOTHRACE [together 12]

227

213. Now Euboea is from the Boeotians, just as the 16 Ionian cities named here are from the Ionians. 214. These are them. 1.

CLAZOMENAE

2.

MITYLENE

3.

PHOCAEA

4.

PRIENE

5.

ERYTHRAE

6.

SAMOS

7.

TEOS

8.

COLOPHON

9.

CHIOS

10.

EPHESUS

11.

SMYRNA 161

Κῶος.

228

HIPPOLYTUS OF ROME

12.

PERINTHUS

13.

BYZANTIUM

14.

CHALCEDON

15.

PONTOS

16.

AMISUS which is free [all together are 16]

215. The nations and the colonists of the Roman and Citians 162 [which are called Latins] are seven. 1.

2.

Haimelisioi (?) 164

3.

Sicanians (?) 165

4.

CAMPANI

5.

Apoulousioi 166

6.

CALABRIANS

7.

LUCANIANS

216. The African nations and colonists are five. 1.

Neblenoi (?) 167

2.

Knithioi (?) 168 162

See §72–74. Etruscans. 164 Αἱμηλίσιοι, unique word in TLG. In the Latin version Emilienses, i.e. from Emiglia (VIA AEMILIA). 165 Σικηνοί, {PICENI} (which Bauer prefers), unique word in TLG, perhaps Σικανοί is meant, they moved to Sicily according to Thucydides Historiae 6.2. 166 Ἀπουλούσιοι, APULIANS. 167 Νεβληνοί, unique word in TLG. Possibly the NYGBENI, Bauer suggests correction to Nebdeni. Markwart believes correct form is Lebdeni, from the Arabic pronunciation of Leptis. 168 Κνιθιοί, unique word in TLG. 163

TEXT OF THE ‘CHRONICON’ 3.

Numidians

4.

Saioi (?) 169

5.

Nasamones

229

217. They have five islands which have cities. 1.

Sardinia

2.

Corsica

3.

Girba 170

4.

Cercina

5.

Galate 171

218. And the Mauritanian nations and colonists are three. 1.

Mossulamoi 172

2.

TINGITANA

3.

CAESARENSES 173

219. The nations and colonists of the Spanish and Tyrrhenians, which are called TARRACONENSES, are five. 1.

LUSITANIANS

2.

BAETICANS

3.

AUTRIGONES

4.

VASCONES 174

5.

GALLAECI which are called Αspores 175 169

Σαιοί, according to Bauer a truncated ending. Djerba, the ancient name is Meninx. 171 See §153.9. 172 Μοσσουλαμοί, MUSULANI. 173 Καισαρενσεῖς, Mauritania Caesarensis. 174 i.e. Basques. 175 Ἄσπορες, ASTURES. 170

230

HIPPOLYTUS OF ROME

220. The nations of the Gauls which are called NARBONENSIS, and their colonists are four. 1.

LUGDUNUM 176

2.

Belsikoi 177

3.

Sicanians 178

4.

Ednoi 179

221. The German nations and colonists are five. 1.

Marcomanni

2.

Barduli 180

3.

Kouadroi 181

4.

Berdeli (?) 182

5.

Hermondouloi 183

222. The Sarmatian nations and colonists are two. 1.

HAMAXOBIOI 184 and

2.

Grikosarmatai (?) 185

223. These are the nations and their colonists. 224. I also thought it necessary for me to show you the regions of the unknown nations and the names of their mountains and nota176

Lyons. Βελσικοί, Helm: BELGICI. 178 Σικανοί, Helm: SEQUANI. 179 Ἐδνοί, Helm: AEDUI. 180 Bauer, Helm: Barduli i.e. VANDALS. 181 Κουᾶδροι, i.e. QUADI Chronicon Paschale Page 60 line 6. 182 Βέρδηλοι, Bauer, Helm: i.e. HERULI, with Bardeli and Berdeli influencing each other. 183 Ἐρμόνδουλοι, unique word in TLG i.e. HERMUNDURI. 184 Ἁμαξόβιοι, ‘wagon-dwellers’. 185 Γρικοσαρμάτα, unique word in TLG. 177

TEXT OF THE ‘CHRONICON’

231

ble rivers which empty into the sea, so that you may not be unacquainted with these things. 225. And so I will begin to speak concerning where the unknown nations dwell, from the east to the west. 226. Adiabenians across from the Arabs, Taieni opposite them. 227. Alamosini (?) 186 . 228. (?) 187 across from the Taieni. 229. Albanians across from the Caspian Gates. 188 230. Greater Mideanities who were attacked by Moses, dwell on this side of the Red Sea. 231. For the Lesser Midianites are across the Red Sea, where Reuel and Jethro the father-in-law of Moses reigned. 232. And on the other side of Cappadocia on the right-hand area dwell the Armenians and Iberians and Beranoi (?) 189, on the lefthand area dwell Scythians and Colchians and Bosporites. 233. Saunoi (?) 190 who are called SANIGAE 191 who reach unto Pontus where the fort APSARUS 192 is and the harbor of HYSSUS 193 and the PHASIS River. 234. These nations dwell and reach unto TRAPEZUS. The Mountains of the Earth 235. The renowned mountains that are on the earth are twelve. 186 187

cens.

188

Ἀλαμοσινοί. Σακκηνοί, which H2 and §200 suggest should instead be Sara-

CASPIAE PYLAE. Βηρανοί, Bauer: to be identified with the Bibrani above. 190 Σαῦνοι, see §200. 191 Σάνιγγες, Arrian Periplus Ponti Euxini 11.3: Σανίγαι. 192 Arrian Periplus Ponti Euxini 6.1. 193 Arrian Periplus Ponti Euxini 3.1, 7.1. 189

232

HIPPOLYTUS OF ROME

1.

LEBANON in SYRIA between BYBLOS and BERYTUS

2.

Caucusus in Scythia

3.

TAURUS in Cilicia and Cappadocia

4.

ATLAS in Libya up to the great river

5.

PARNASSUS in Phocis

6.

CITHAERON in Boeotia

7.

HELICON in Telmessus 194

8.

Parthenion in Euboea

9.

Nausaion 195 also known as Sinai in Arabia

10.

Lykabantos 196 in Italy and Gaul

11.

Pinion 197 also known as MIMAS 198 in Chios

12.

OLYMPUS in Macedonia

The Rivers of the Earth 236. Having pointed out the names of the twelve mountains of the earth it is necessary to show you the notable rivers as well. 237. The names of the forty renowned rivers on the earth are these. 1.

INDUS which is called the Pishon

2.

Nile which is called the Gihon

3.

Tigris

4.

Euphrates 194

TEUMESSUS in Boeotia. Ναυσαῖον, Helm: error for Νυσσαῖον—so suggested by Η2. 196 Λυκάβαντος, which Bauer associates with LYCABETTUS, here means the Alps. 197 Πίνιον, Bauer and Helm: the PELINNAEUM in Chios. 198 A Promontory in Ionia opposite Chios. 195

TEXT OF THE ‘CHRONICON’ 5.

JORDAN

6.

CEPHISSUS

7.

TANAIS 199

8.

ISMENUS (Strabo 9.2.24.2)

9.

ERYMANTHUS

10.

HALYS

11.

Aesopus (Strabo 9.2.24.2) 200

12.

THERMODON

13.

ERASINUS (Strabo 8.6.8.2)

14.

Rheios 201

15.

BORYSTHENES 202

16.

ALPHEIUS

17.

Taurus

18.

EUROTAS (Strabo 8.3.12.13)

19.

MENANDER

20.

AXIUS

21.

PYRAMUS (Strabo 12.2.4.2)

22.

ORONTES 203

23.

Ebron (?) 204

24.

SANGARIUS

233

199

i.e. the Don. Αἰσωπός, i.e. ASOPUS. 201 Ῥεῖος, Helm: i.e. the Phasis, see Müller Geographi graeci minores I 200

427.

202

i.e. the Dneiper. Ὀρέντης. 204 Possibly the Ebro, but at the time it was still known as the IBE203

RUS.

234

HIPPOLYTUS OF ROME

25.

ACHELOUS

26.

PENEIUS 205

27.

EVENUS

28.

SPERCHEIUS

29.

CAYSTRUS

30.

SIMOIS

31.

SCAMANDER

32.

STRYMON

33.

PARTHENIUS

34.

ISTRUS 206

35.

RHENUS 207

36.

BAETIS 208

37.

RHODANUS 209

38.

EREDANUS

39.

Baios (?) 210

40.

Thybris 211 which is now called TIBER. Together 40 rivers.

238. And so these are the rivers which circle the earth. 239. Some who are thought to be experts say that the foremost and greatest rivers such as the Pishon, Gihon, Tigris, Euphrates, are 205

Πινειός. Danube. 207 Rhine. 208 Βαίτης. 209 Rhone. 210 Βαῖος, A. von Gutschmid: ending of Δανούβιος, Danube. Bauer: possibly an alternate form of the Baetis. Helm: Strabo 3.3.4 Βαῖνις, BAENIS = the Miño, but he would have expected our author to have used the more common Μίνιος, MINIUS. 211 Θούβηρος, for Θύμβρις, poetic form of Tiber. 206

TEXT OF THE ‘CHRONICON’

235

unreachable 212, and from where or how they originate no one knows. They say this, that when the Gihon, which is called the Nile, overflows and waters all the land of Egypt and Ethiopia the three others run out, and whenever this Nile weakens, the others raise their flow. 213 Therefore these waters keep the same color 214. For the Jordan sweeps away the white 215 surge and spills into the green sea which is called the Dead Sea. The Circumnavigation of the Mediterranean 240. And having demonstrated these things, in admiration of your earnest love of learning, my honored brother, it seemed good to me to explain to you in detail the measurement in stades or rather the circumnavigation of the great sea, so that through reading you may not be unacquainted with these matters. I will begin from PHAROS of Alexandria 216 until DIOSCURIAS, which lies on the Pontus, and for Europe from the Temple which lies near CHALCEDON (Strabo 7.6.1.49), as far the Pillars of Hercules 217 and Cadiz, wishing to benefit all men. I will reveal also the divisions of the earth from Asia to Europe which I have written here previously and I will reveal the intervals between one another of the islands; how far do some appear to be when sailing to them and how great are some of the winds when subjected to them and what sort of sailing is required, I will demonstrate to you according to the truth. The Measurement in Stades of the Sea Beginning from Alexandria to the West 241. The measurement in stades of the sea. 242. (1) From ALEXANDRIA to Chersonesos; there is a harbor; 2 stades. 212

ἀκατάληπτοι. Bauer relates this to the notion (e.g. Pausanias Graecia Descriptio 2.5.3) that the Nile and the Euphrates were thought to be the same river. 214 ὁμοχροοῦσιν. 215 λευκώπιδα. 216 This was the island port of Alexandria. 217 Gibraltar (HERCULIS COLUMNAE). 213

236

HIPPOLYTUS OF ROME

243. (2) From CHERSONESOS (Strabo 17.1.14.28) to Dysmai; there is a harbor for one thousand freighters not greater than 7 stades. 218 244. (3) From Dysmai to Plinthine, there is a roadstead, a place with no harbor, 90 stades. 245. (4) From PLINTHINE (Strabo 17.1.14.28) to Taposiris, there is a harbor-less city, there is a temple of Osiris, 7 stades. 246. (5) From TAPOSIRIS (Strabo 17.1.14.23) to Chio, 219 there is a town, shallows appear on the surface of the sea, 7 stades. 247. (6) From Chio to Glaucos, 80 stades. 248. (7) From Glaucos to Antiphrae, there is a place with a roadstead, 80 stades. 249. (8) From ANTIPHRAE (Strabo 17.1.14.14) to Derrhon, there is an anchorage in the summer and it has water, 7 stades. 250. (9) From Derrhon (Strabo 17.1.14.19) 220 to Zephyrion, there is a harbor and it has a roadstead, 400 stades. 251. (10) From ZEPHYRION (Strabo 17.1.14.21) to Pezone, 110 stades, from [*] 221 stades there is a promontory and it is called Myrmex, and a peninsula which is called Tracheia. 252. (11) From Pezone 222 to Pnigeus, 7 stades, there is a low lying peninsula, as you go in on the right there is a flat beach. 253. (12) From PNIGEUS (Strabo 17.1.14.13) to Phoinicus, 140 stades, there are islands called DIDYMA, 223 there is an anchorage by it, the depth is appropriate for cargo ships, it has a reservoir with water in a chasm. 218

λιμήν ἐστι ἀγωγῆς χιλίων οὐ μείζων ζʹ. Müller: Chimo, after Ptolemy 4.5.8.2. 220 DERRHIS in Strabo; Müller: Derrha. 221 Helm does not indicate a lacuna here, but it seems that something is amiss. 222 Müller: Pedone, ie. Pedonia. 223 ‘Twins.’ 219

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254. (13) From PHOINICUS (Strabo 17.1.14.13) to Hermaia, 7 stades, you should anchor keeping the cape to your right, there is water near the tower. 255. (14) From Hermaia (HERMAEUM) to the headland Leuce, 20 stades, there a small low-lying islet lies beside it, being away from the land 2 stades, there is an anchorage for cargo ships away from the western winds; in the land by the peninsula there is a large place to anchor for all sorts of ships; there is a temple of Apollo, distinguished for its Oracle, and it has water alongside the temple. 256. (15) From the headland Leuce (Strabo 17.1.14.12) to Zygris, 7 stades, there is an islet, on the left you may come to anchor, there is water by the sand. 257. (16) From ZYGRIS 224 to Ladamantia, 20 stades, a large suitable island lies beside, go in keeping it to the right, there is a harbor for all winds, it has water. 258. (17) From Ladamantia 225 to Calamaios, 40 stades, there is a peninsula which has a promontory on its right as an anchorage. 259. (18) From Calamaios 226 to Graias Gony 227, 9 stades, there is a rough cape which has on it a high promontory, on the land there is a tree. There is an anchorage and it has water below the tree. Beware the south wind. 260. (19) From Graias Gony to Artos, 120 stades, there is a rough peninsula which does not have an anchorage and on the peninsula are two bulls as islands 228 extending to the sea. Having winded around it, you will see the city Paraetonium. 261. Together all the places from Alexandria to Paraetonium are 1,550 stades.

224

Müller: Zygis in Ptolemy 4.5.7.5. Müller: Laodamantion in Ptolemy 4.3.32.1 and Scylax. 226 Müller: Kalliou promontory in Ptolemy 4.5.7.4 or 4.5.32.1. 227 Γραίας γόνυ, ‘Old Woman’s Knee.’ 228 Müller interprets as: ‘two bulls’ i.e. horns, extending like islands. 225

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262. (20) From PARAETONIUM (Strabo 17.1.14.1–9) to Delphinai, 7 stades. 263. From Delphinai to Zephyrion, 7 stades, there are two islands and a peninsula. There is a harbor for all winds. And it has water. 264. (21) From Zephyrion and Delphinai to Apis (Strabo 17.1.14.8), 30 stades, there is a town. When sailing to it, 20 stades, there is an anchorage, there is water in the town. 265. (22) From APIS to Nesoi, 7 stades. 266. (23) From Nesoi 229 to Linydes, 70 stades, there is a cape which has an anchorage. On the right it has shallows. Go down keeping the shallows within sight. 267. (24) From Linydes 230 to Azy, 50 stades. 268. (25) From Azy to Darieos, 120 stades, there are promontories, by them are places to anchor for cargo ships. 269. (26) From the promontories of Darieos 231 to Chautaion, 140 stades, there is an anchorage for small boats, it has drawn water from a spring in the fields. 270. (27) From Chautaion to Zygrai, 140 stades. 271. (28) From Zygrai 232 to Ennesyphora, 200 stades, there is a summer anchorage, it has water on the sand and a promontory on the sea. 272. (29) From Ennesyphora (Strabo 17.1.14.6) 233 to Cabathlios, 120 stades, there is a high place. There is a harbor in all winds, it

229

Literally ‘Islands.’ Müller: Ainesippa in Ptolemy 4.5.75.5, Ainesipasta in Strabo 17.1.14.8. 230 Müller: Selenis. 231 Müller: Tyndarei. 232 Müller: Zygris in Ptolemy 4.5.4.5. 233 Müller: Ainesisphyra in Ptolemy 4.5.4.4, Strabo 17.1.14.5

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has rainwater in the first woodland, near the area to the south in the fort. 234 273. (30) From Cabathlios 235 to Petras 236, 150 stades, as you sail by 30 stades you will see appear by your side a high and great cape. Around it you will see a roadstead and a great lake, on the left is a manmade mooring, and it has water by the fig tree. Therefore the place is called Syke. 237 [Altogether there are, from Alexandria to Petras 1,200 stades. The remainder of Marmarica] The Remainder of Marmarica 274. (31) From Syke to Panormus, 30 stades, there is a deep valley. It has very good water beneath the fig trees. 275. (32) From PANORMUS to Eureia, 50 stades, there is a ravine, inside is a beach and upon it are fig trees, there is a good place to anchor, it has sweet water. 276. (33) From Eureia to Petras, 238 , it has much water on both sides. 277. (34) From Petras to Cardamis, 150 stades, there is a mooring, as the cape tapers it has a watch tower. Anchor there with the upper 239 winds. It has water on the mainland. 278. (35) From Cardamis 240 to MENELAUS (Strabo 17.3.22.33), 100 stades, there is a harbor. It has brackish water near the sands. 279. (36) From Menelaus to Cataneis, 70 stades, as one carries on you will see a white sand bank. It has brackish water near the sands. 234

ὄμβριον. 235

ἐν τῇ πρώτῃ νάπῃ εἰς τὸ πρὸς νότον μέρος ἐν τῷ φρουρίου

Müller: Katabathmos, after Ptolemy 4.5.4.3. Πετράοντα, unique word in TLG. Müller: Petras (in the accusative Πετράντα), i.e. Petraion. 237 ‘The Fig Tree.’ 238 Petreuon in the ms. 239 i.e. inland. 240 Müller: ARDANIS, Artanis in Ptolemy 4.5.3.4, Strabo 17.3.22.34. 236

240

HIPPOLYTUS OF ROME

280. (37) From Cataneis 241 to Pyrthmanion, 150 stades, sail past it from eight stades away, for it it has high shallows, and there is water. 281. (38) From Pyrthmanion 242 to Antipyrgos, 220 stades, there is a summer mooring, there is an island and upon it a tower. There is a temple of Ammon, it has water near the beach opposite it. 282. (39) {From Antipyrgos to Lesser Petras, * stades} 283. (40) From Lesser Petras to Batrachos, 30 stades, there is a summer anchorage, there is a cape which has a lookout tower. It has much water near the woodland. 284. (41) From Batrachos to Platea, 250 stades, near the sea lies an island which is called Sidonia, 243 it has a summer anchorage for cargo ships, it is 30 stades away. It has water by the land near the tower. 285. (42) From PLATEA to Paliurus {* stades}, it has brackish water. 286. (43) From PALIURUS (Strabo 17.3.22.33) to Phaia, 90 stades, it has collected water, 15 stades away. 287. (44) From PHAIA to Dionysos, 90 stades, from there go down on the left. 288. (45) From Dionysos to Cherronesos, 90 stades. 289. (46) From Cherronesos (Strabo 17.3.22.35) to Azaris, 100 stades, from there sail by up to the sea. 244 There are high cliffs. It has water and a great river. 290. (47) From Azaris 245 as one sails along the land 246 to Zarine, 150 stades. 241

Müller: Cataeonium Promontory in Ptolemy 4.5.3.3. Müller: Cyrthanion, after Kyrthaneion in Scylax, Scythranios in Ptolemy 4.5.3.2. 243 Müller: Aëdonis (AËDONIA) in Ptolemy 4.5.75.3, Didonia in Scylax. 244 ἀναχθεὶς. 242

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291. (48) From Zarine 247 to Zephyrium, 150 stades, there is a thickly wooded cape, there is a summer anchorage. 292. (49) From ZEPHYRIUM (Strabo 17.3.22.29) to Chersis, 70 stades, between Zephyrium and Chersis at 10 stades distance, there is a mooring which is called Aphrodisias, and on it is a temple of Aphrodite. 293. (50) From Chersis to Erythrum, 90 stades, there is a town. 294. (51) From ERYTHRUM to Naustathmus, 70 stades, there is a roadstead which stretches out, it has water near the sand. 295. (52) From NAUSTATHMUS (Strabo 17.3.22.29) to Apollonias, 120 stades. 296. Altogether from Paraetonium to Apollonias, 3,550 stades. [the remainder of Cyrene] The Remainder of Cyrene 297. (53) From APOLLONIAS (Strabo 17.3.22.20) to Phoenicus, 248 100 stades. It has a town, they anchor away from the western winds. 249 There is summer mooring. It has water. 298. (54) From PHOENICUS (Strabo 17.3.20.53) to Nausis, 190 stades. It is a town. It has water near the beach. 299. (55) From Nausis 250 to Ptolemais, 250 stades. It is a great city. The place is sea-tossed and has an island. It is called Ilos. Be careful. 300. (56) From PTOLEMAIS (Strabo 17.3.20.53) to Teucheira, 250 stades. It is an old city of Pentapolis. It is called Arsinoe. (Strabo 17.3.20.52) 245

Müller: Azylis (AZILIS) in Ptolemy 4.5.2.4, Azarion in Synesius. παραπλεύσαντι τὰ παράγαια. 247 Müller: DARNIS. 248 Müller: PHYCUS. 249 ὁρμίζουσι ὑπ' αὐτοῖς τοῖς ἀφ' ἑσπέρας ἀνέμοις. 250 Müller: AUSIGDA in Ptolemy 4.4.4.6. 246

242

HIPPOLYTUS OF ROME

301. (57) From Teucheira (TAUCHIRA) (Strabo 17.3.20.52) to Bernicis, 350 stades. The route winds around, having sailed out 90 stades, you will see a peninsula extending out to the west. Raised shallows lie along side. Beware as you sail past! You will see a low lying black islet. The peninsula is called the Shallows. On the left it has a mooring for small ships. 302. Altogether from Apollonias to Bernicis, 1150 stades. The remainder of Syrtis Cyrenaica] The Remainder of Syrtis Cyrenaica 303. (58) From Bernicis 251 (Strabo 17.3.20.60) to Rhinon, 60 stades. 304. (59) From Rhinon 252 to Pithos, 10 stades. 305. (60) From Pithos to Theotimaion, 1 stade. There is a summer mooring. There is a deep beach. 306. (61) From Theotimaion to Halai, 710 stades. There is a beach. 307. (62) From Halai to Boreion, 50 stades. There is a peninsula which has an anchorage. 308. (63) From Boreion 253 to Chersis, 140 stades. It is a year-round mooring. It has water at the fort. [Syrtis Cyrenaica] Syrtis Cyrenaica 309. (64) From Chersis to Amastoros, 110 stades. 310. (65) From Amastoros 254 to Heracleion, 50 stades. 311. (66) From Heracleion to Drepanon, 7 stades, the peninsula of Heracleion is high, and has a sandbank of white sand. It has water. 312. (67) From Drepanon to Serapeion, 100 stades, when one goes through the gaps you will see a very large white sandbank, from which when you dig you will have sweet water. 251

BERENICE. Müller: possibly Rhinia: ‘The Noses.’ 253 Müller: Borion. 254 Müller: Possibly Mascotus in Hecataeus. 252

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313. (68) From Serapeion to Diarhoas, 255 50 stades. 314. (69) From Diarhoas to Apis, 1 stade, there is an anchorage. 315. (70) From Serapeios to Cainon, 256 150 stades, there is a desolate fort. It has water, it is harborless. 316. (71) From Cainon to Euschoinos, 70 stades, there is a deep beach, there is a hill in the land which surrounds it. It has water. 317. (72) From Euschoinos to Hyphaloi, 70 stades, there is an islet under the sea and it has a deep beach. 318. (73) From Hyphaloi to Scopelites, 80 stades, there is a promontory 15 stades from land, it is high, similar to an elephant. 319. (74) From the promontory to the south in 2 stades, there is a high island, it is called Pontia. 320. (75) From Pontia to the south in 7 stades, there is an island which is called Maea and by it an anchorage. It has water drawn from a spring. 321. (76) From MAEA 257 to Astrochonda, 50 stades. 322. (77) From Astrochonda to Corcodeilos, 80 stades, there is a summer mooring and it has water which comes from streams. 323. (78) From Corcodeilos to Boreion, 84 stades, there is a town, there is a desolate fort, there is a good mooring from the south. It has water. 324. (79) From Boreion to Antidrepanon, 20 stades, there is a peninsula which has water. 325. (80) From Antidrepanon 258 to Mendrion, 50 stades, it is waterless.

255

Müller: Diarrhoias. i.e. ‘New’ (fort). 257 Müller: Gaia in Ptolemy, now Gara. 258 Müller: Drepanon in Ptolemy 4.4.3.4. 256

244

HIPPOLYTUS OF ROME

326. (81) From Mendrion to Cozynthion, 120 stades, there is a rough cape, there is a good mooring, however it is waterless. 327. (82) From Cozynthion to Ammoniou Pegai, 110 stades, there is a beach. 328. (83) From Ammoniou Pegai 259 to Automalacai, 180 stades. 329. (84) From Automalacai 260 to Philainon Bomoi, 185 stades, there is a good summer mooring and it has water. The mountain and land of Cyrene go as far as this peninsula. 330. Together all the places from Berenicis until Philainon Bomoi is 2,000 stades. [The remainder of Syrtis Major] 261 The Remainder of Syrtis Major 331. (85) From Philainon Bomoi (ARAE PHILAENORUM) (Strabo 17.3.20.24) 262 to the cape of Hippos, 400 stades, there is a rough peninsula, it has an anchorage and water. 332. (86) From the cape of Hippos to Eperos, 350 stades, there is a harbor for small ships, it has water, this is a barbarian fort. 333. (87) From Eperos 263 to Corax, 150 stades. 334. (88) From Corax 264 to Euphrantai, 200 stades, there is a harbor and it has water. 335. (89) From Euphrantai (Strabo 17.3.20.19) 265 to Dysopos, 150 stades. 336. (90) From Dysopos to Aspis, 350 stades. 259

‘The Springs of Ammonius’. Müller: AUTOMALA. 261 Our author distinguishes Syrtis Cyrenaica from Syrtis Major; in fact Syrtis Cyrenaica and Syrtis Carthagenia are the two sides of Syrtis Major. 262 ‘The Altars of the Philaeni.’ 263 Müller: OISPORIS in Ptolemy 4.3.14.8. 264 Müller: CHARAX in Strabo 17.3.20.21. 265 Müller: EUPHRANTAS in Ptolemy 4.3.14.6 and Strabo 17.3.20.19. 260

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337. (91) From ASPIS (Strabo 17.3.20.18) to Tarichaiai, 350 stades. 338. (92) From Tarichaiai 266 to CEPHALAE (Strabo 17.3.20.14), 400 stades. 339. (93) As you go from the sea you will see low-lying land with islands, when you draw near to them you will see a city along the sea and a white sandbank and shore. The city is totally white, it has no harbor. Moor safely at Hermaion. It is called Leptis. 340. Together all the places from Philainon Bomoi to Leptis Magna, 4,200 stades. 341. (94) From LEPTIS (Strabo 17.3.18.4) to Hermaion, 5 stades, there is a mooring for small ships. 342. (95) From Hermaios to Gaphara, 300 stades, there is a cape having a mooring on both sides. It has water. It is called Aineospora for it is like an island. 267 343. (96) From Gaphara 268 to Amaraea, 40 stades, there is a tower and an anchorage, it has river water. There is a field near the river, the river is called OENOLADON. 344. (97) From AMARAEA to Megerthis, 40 stades, there is a city and it has a harbor and water. 345. (98) From Megerthis to Macaraia, 400 stades. 346. (99) From Macaraia to Zarathra, 269 400 stades, there is a harborless city, it has a roadstead. [The remainder of Syrtis Minor] The Remainder of Syrtis Minor 347. (100) From Alathres 270 to Locroi, 300 stades, there is a town and above the town is a high tower. 266

Müller: TARICHEAE. Neospora in the ms.; Müller emended with Ai-, which means ‘island’ in the local language. 268 Müller: Graphara in Scylax, Garapha and Graphara (GARAPHI MONTES) in Ptolemy 4.3.12.7. 269 Müller: Sarathra, SABRATA in Pliny, i.e. Sabratha. 267

246

HIPPOLYTUS OF ROME

348. (101) From Locroi to Zeucharis, 300 stades, there is a fort which has a tower. The tower *. There is a noteworthy harbor. 349. (102) From Zeucharis 271 to Gergis, 350 stades, there is a tower and it has a fort and a harbor and water. 350. (103) From Gergis to Meninx, 150 stades, it is a city on the island. The island is 8 stades from land, it has sizeable cities, and a metropolis. And it is the island of the Lotus-Eaters. The altar of Heracles is on it, it is called Great, there is a harbor and it has water. 351. Together all the places from Leptis to Meninx are 2,300 stades. 352. (104) From MENINX to Epeirus, 272 200 stades, there is a city, and it has a good harbor and water. 353. (105) From Gergis to Cidiphtha, 180 stades, there is a city and it has a harbor. 354. (106) From Cidiphtha 273 to Tacape, * stades. 355. (107) From TACAPE to Neapolis, 100 stades, there is a city and it has a harbor. 356. (108) From Neapolis to Thythna, * stades. 357. (109) From Thythna 274 to Anchola, * stades. 358. (110) From Anchola to Halipota, 120 stades. 359. (111) From Halipota to THAPSUS, * stades. 275 360. (112) The cities themselves have harbors, and because they lie near shallows, ships of limited size sail to them. The island Cercina, being 120 stades away, lies near Anchola and Halipota and Cidiphtha. From the Lotus-Eaters, which is Meninx, to the island of Cer270

Müller: i.e. Sabratha. Müller: ZUCHIS, Xuchis in Stephanus of Byzantium. 272 Müller: the Mainland. 273 Müller: Hedaphtha in Ptolemy 4.3.12.1. 274 Müller: Thena, after Strabo 17.3.16.22. 275 Müller: 120 stades, following Scylax. 271

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cina through the straits, 750 stades. From Thythna to the island of Cercina and the city * stades, there are shallows which carry on to the sea. From Cercina to Thapsus, 700 stades. It has a good island in the open sea, situated along Thapsus towards the north being 80 stades away, it has a harbor and water. The islands themselves lie around the Icarian Sea. [The remainder of Phoenicia.] The Remainder of Phoenicia 276 361. (113) From Thapsus to LEPTIS PARVA, 170 stades, it is a small city. It has visible shallows and landing at the city is altogether troublesome. 362. (114) From Leptis to Thermai, 60 stades, there is a town. In the same manner, here also the shallows make for a difficult landing. 363. (115) From Thermai sailing 40 stades, you will see a peninsula near it which has two islands with palisades. There is an anchorage. 364. (116) From the peninsula you will see the city Adramytes, 40 stades away. It is harborless. 365. (117) From Adramytes 277 to Aspis, 500 stades. There is a conspicuous high peninsula and it is like a shield 278. From there sail to the north, as it appears on the left. For there are many rough shallows by that sea. Then Aspis will appear to you and near it Neapolis. From the gulf of Neapolis to Aspis, 200 stades. {There is a high place and near it the city.} It has a harbor facing the west wind, over 10 stades above the city. 366. (118) From Aspis to the cape of Hermaia * stades. 367. (119) From cape of Hermaia to Misoua Harbor, * stades.

276

‘Phoenicia’ here does not refer to the land along the eastern Mediterranean, but rather to northwestern Africa, an area colonized by the Phoenicians. 277 i.e. ADRUMETUM. 278 Aspis is the Greek word for ‘shield.’

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368. (120) From Misoua Harbor to Therma, 60 stades. It is a town and above it there are hot springs 279. 369. (121) From Therma to Carpe, 160 stades. There is a city and it has a harbor. 370. (122) From Carpe to Maxyla, 20 stades. There is a city and a harbor. 371. (123) From Maxyla 280 to Galabras, 50 stades. There is a mooring as far as the sands go. 281 372. (124) From Galabras to Carthage, 120 stades, it is a great city and it has a harbor, and in the city there is a tower. Moor on the right under the mound. 373. All the places from Meninx the island of the Lotus-Eaters up until Carthage, 550 stades. 374. (125) From Carthage to Castra Cornelii (FORUM CORNELII) 282, 303 stades. It is a harbor fit for wintering in, large ships winter in it. 375. (126) From Castra Cornelii to Ustica, 24 stades. It is a city. It has no harbor, but it has a roadstead. Be careful. 376. (127) From Ustica 283 **** 284 377. (128) {From *} to Carna, 24 stades. There is a roadstead. There is a landing place for small ships. Go in steadily. 378. (129) From Carna (Strabo 16.2.12.4) to the peninsula which is called Balanea, 200 stades. 279

Therma is the Greek word for ‘hot spring.’ Müller: MAXULA in Pliny. 281 ἕως τῆς τῶν ἀμμώδων ἀγωγῆς. 282 Latin for the ‘Camp of Cornelius.’ 283 Müller: UTICA. 284 Here the manuscript breaks off and we resume in Coele Syria. Müller: the missing page covered Utica up to the Straits of Gibraltar, and Alexandria to Carna. 280

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379. (130) {From Balanea} to the villages of the Balaneans, * stades. 380. (131) From the peninsula of BALANEA (Strabo 16.2.12.5) to the peninsula Paltus, 90 stades. 381. (132) From the peninsula PALTUS (Strabo 16.2.12.5) after winding around, to the peninsula of Branchioi, 10 stades. 382. And from the cape of Balanea straight to Paltus, 200 stades. 383. All the lands from Ptolemaia, while sailing alongside the land, {into} Paltus, 2,000 stades. [And the remainder of Coele Syria.] The Remainder of Coele Syria 384. (133) From Paltus to the land of Pelletai, 285 30 stades. 385. (134) From Pelletai to the harbor which lies on the beach which has near it a chasm, 20 stades. 386. (135) From Pelletai to Gabala, 30 stades. 387. (136) From Gabala (Strabo 16.2.12.4) to the navigable river which is called *, 40 stades. 388. (137) From {the} navigable river to the cape, on which lies the city of Laodicea, 200 stades. From the navigable river to Balaneis, 70 stades. From Balaneis to Laodiceia, by running a straight course with the rainless south wind to the northeast, 200 stades. 389. (138) From {the cape of} LAODICEIA (Strabo 16.2.9.1) to Heracleia (Strabo 16.2.12.4), 20 stades. 390. (139) By winding around the peninsula there is a harbor which is called Leucos 286, 30 stades. 391. (140) From the harbor Leucos to the town called Pasieria, 30 stades. 392. (141) From the town to the cape called Polia, 20 stades. 285 286

Müller: Paltans. Or: White.

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393. (142) From HERACLEIA to Posidium the short way, 287 100 stades. 394. (143) From the cape of POSIDIUM (Strabo 16.2.12.3) to the city of Sidon, 300 stades. Beyond it is a high mountain which is called Thronos. 395. (144) From the city of Sidon to the place which sets off CA(Strabo 16.2.8.28), and is called Chaladropolis, 60 stades.

SIUS

396. (145) From Chaladron to the island called Macra, 10 stades. 397. (146) From the island of Macra to Nymphaion, 50 stades. The entire way around from Casion is rough. Sail to this place 20 stades away from land. 398. (147) From Nymphaion to the city of ANTIOCH (Strabo 16.2.4.21) which has a market and beside it a river called Orontes, 400 stades. The river is 15 stades away. 399. (148) From the river to Seleuceia, 40 stades. From Posidium the short way to Seleuceia, by sailing the west wind, 110 stades. 400. (149) From SELEUCEIA (Strabo 16.2.8.21) to Georgia, 142 stades. 401. (150) From Georgia to the gulf of Rhossaeoi, 300 stades. From the peninsula of Posidium to the gulf of Rhossaeoi, with fair winds, 200 stades. 402. (151) From Rhossos Terdnia (Strabo 14.5.19.4) to the city of Myriandrus, 90 stades. 403. (152) From MYRIANDRUS (Strabo 14.5.19.4) to ALEXANDRIA (Strabo 14.5.19.1), 120 stades.

ON ISSUS

404. (153) From Alexandria to the Cilician Gates (CILICIAE PY200 stades.

LAE),

405. Together all the places from Paltus to the Cilician Gates, 2,500 stades. 287

τὸν ἐπίτομον.

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406. (154) From the Cilician Gates (Strabo 14.5.19.6) to Hieron, 120 stades. This is where one climbs to the place near the city. 288 407. (155) From Hieron to the city of Amisos, 700 stades. 408. (156) From Amisos to the AMANIDES PYLAE 289 in the base of a bay 290, 90 stades. 409. (157) From the Pylae to the town of Alai, 50 stades. From Myriandrus, running with a fair wind, 100 stades. 410. (158) From Alai to the city of AEGAE, 100 stades. From Myriandrus by running a straight course towards the pole 291 by the south wind, 100 stades. 411. (159) From Aegae it is a precipitous coasting voyage, to the town of Seretila, 292 150 stades. From Rhosos by running a straight course to Seretila towards the pole by the south wind, 250 stades. Opposite Seretila there is a town above which is called Pyramus 293 and above it a mountain called Parios, 60 stades away. 412. (160) From Seretila a town on the point called JANUARIA, 1000 stades. 294 413. (161) From Januaria promontory to the islands of Didymoi, 30 stades. 414. (162) From the islands of Didymoi to the city called Mallus, 100 stades. 415. (163) From MALLUS to Antiocheia on the Pyramos (ANTICILICIAE) (Strabo 12.2.4.2) river, 150 stades.

OCHIEIA

288

Müller emends to: to NICOPOLIS. Or: Amanides Gates. 290 ἐν τῷ κοιλοτάτῳ τοῦ κόλπου. 291 Possibly the North Star. 292 Müller: Serrepolis in Ptolemy. 293 Pyramus is a river, so Müller: opposite Seretila is [a river] called Pyramus. 294 Müller: 1 stade. 289

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416. (164) From Antiocheia to Ionia, which they now call Cephala 295, 70 stades. Beside the peninsula is a navigable river, it is called PYRAMUS. From the * promontory by not running into the bay, but by sailing straight to Antiocheia then to the east of the mainland crossing by the south wind far to the left, 350 stades. 417. (165) From the river of Pyramus, by sailing straight to SOLI, towards the northwest, drawing on a little by the south wind, 500 stades. 418. (166) From the Cephala (Head) of Pyramus to the river Sarus, 120 stades. 419. (167) From the river SARUS to the mouth of the lake, which is called Rhegmoi, 70 stades. 420. (168) From Rhegmoi (RHEGMA) to TARSUS (Strabo 14.5.12.4), 70 stades. The river CYDNUS flows through the middle of the city. 421. (169) From Tarsus to the village of Zephyrium, 120 stades. 422. (170) 423. (171) And from Soli to the town of Calanthias, 50 stades. 424. (172) From the town of Calanthias to Elaious (ELEUSA), 100 stades. 425. (173) From Elaious to the town called Corycon, 20 stades. From Soli to CORYCUS, 280 stades. Beyond it is a cave which is called Corycion,100 stades away. 426. (174) From Corycus (Strabo 13.4.6.33) to a harbor which is called Calon Coracesion (CORACESIUM), 125 stades. 427. (175) From Coracesion to a multicolored cliff, which has a staircase, over which there is a path to Seleuceia upon the river Calycadnus (Strabo 13.4.6.32), 70 stades. 428. (176) From the staircase to the river Calycadnus, 40 stades. 295

Or: Head.

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429. (177) From the river to the narrow sandy cape called SARPEDONIA, 80 stades. From it rocks stretch out as far as 20 stades. 430. (178) From the nearest cape to Cyprus to the city of CARPASIA, with the fairest possible wind, 400 stades. 431. (179) From the cape of Sarpedonia (Strabo 13.4.6.32) to SELEUCEIA, 120 stades. 432. (180) Likewise also to HOLMI, 120 stades. 433. (181) From Holmi to the cape and town called Mylai, 40 stades. 434. (182) From the cape to the harbor of NESULIUM and the cape which is on an island, 60 stades. 435. (183) From the cape to the village of PHILAEA, 20 stades. 436. All the places from Mylai to Philaea the short way, 500 stades. 437. (184) From Philaea to the island of PITYUSA, 130 stades. Pityusa is 20 stades away from the peninsula which is near Myle. From the capes of Pityusa to Aphrodisias, 45 stades. 438. (185) From APHRODISIAS, keeping Pityusa on the left, to the tower which lies near the cape called by the name ZEPHYRIUM, 40 stades. From Zephyrium to the cape and city of Aphrodisias, 40 stades. From the cape of Sarpedonia to Aphrodisias, a voyage sailing towards the setting of Cancer, 120 stades. 439. (186) Aphrodisias lies very close to Cyprus; by the banks of Aulion, 296 keeping the northward parts opposite the stern, 500 stades. 440. (187) From Aphrodisias to the village called Ciphisos , 35 stades. 441. (188) From the river MELAS (Strabo 14.5.3.20) 297 to the cape of CRAUNI, 40 stades. 296

Müller: Achaion, after Ptolemy 5.13.4; Cuntz believes this may refer to the ‘entire length of the Aulon.’

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442. (189) From Crauni to PISURGIA, keeping CRAMBUSA to the left, 45 stades. From Aphrodisias to Pisourgia, 120 stades. 443. (190) From Pisourgia to the gulf of Bernice (BERENICE), 50 stades. 444. (191) 445. (192) From CELENDERIS (Strabo 14.5.3.20) to Mandane, 100 stades. 446. (193) From MANDANE to the peninsula called POSIDIUM, 60 stades. 447. (194) From Mandane to the land of Dionysiophanes, 30 stades. 448. (195) From the land of Dionysiophanes to Rhygmanoi, 50 stades. 449. (196) From Rhygmanoi to Anemurium, 50 stades. 450. (197) From ANEMURIUM to the lands nearest Cyprus, on the cape of CROMMYON, 300 stades. 451. (198) From Anemurium to Platanus, 350 stades. 452. (199) From PLATANUS to the village of Charadrus, 350 stades. Beyond Charadrus lies a great mountain called Androcos, which is 30 stades away. 453. (200) From CHARADRUS (Strabo 14.5.3.9) to the village called Cragus, 100 stades. 454. (201) From CRAGUS (Strabo 14.5.3.9) to the village Nephelios-on-the-sea, 25 stades. 455. (202) From Nephelios to the cape of Nesiazousa, 80 stades. 456. (203) From the cape of Nesiazousa to Selinus, 100 stades. 457. (204) From SELINUS (Strabo 14.5.3.8) to Acamas of Cyprus, 1,200 stades. 297

Not the place and river of similar names in Strabo 9.2.18.26, 19.2.

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458. (205) From Selinus to Nauloi, 120 stades. 459. (206) From Nauloi to the village called Laertes-on-the-sea, 320 stades. 460. (207) From Laertes to Coracesium, 100 stades. 461. (208) From CORACESIUM to Aunesis at the village of HAMAXIA, 80 stades. 462. (209) From Anaxia to the village called Augae, 70 stades. 463. (210) From Augae to the peninsula of Leucotheion, 50 stades. 464. (211) From Leucotheion (LEUCOLLA) to Cyberna, 50 stades. 465. (212) From Cyberna 298 to the Temple of Artemis, 50 stades. 466. (213) From the Temple of Artemis (Strabo 14.1.20.17) to the navigable river Melas, 9 stades. 467. And so there are together all the places from the Cilician Gates until the river Melas, 4,050 stades. [The remainder of Pamphylia] The Remainder of Pamphylia 468. (214) From the river MELAS to Side, 50 stades. 469. (215) From SIDE (Strabo 14.3.2.11) to Attaleia, 350 stades. From ATTALEIA to the trading post , 300 stades. From Corycion to Side, 50 stades. From Side to Acamas, 1200 stades. 470. (216) From Side to Seleuceia, 80 stades. 471. (217) From SELEUCEIA to the navigable river called EURYMEDON , 100 stades. 299

298

Smith suggests this might be identified with CIBYRA THE LESSER in Pamphylia. 299 Helm deletes Müller’s emendation ‘(218) From Eurymedon to Cynosarion * stades.’

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472. (219) From Cynosarion to the river called CESTRUS, 60 stades. By sailing upstream there is a city called Perga. (Strabo 14.3.2.1) 473. (220) From Cestrus (Strabo 14.3.2.1) to Rhouscopous {* stades}. 474. (221) From Rhouscopous to Masura and the Catarracts, 50 stades. 475. (222) From MASURA to Mygdale, 70 stades. 476. (223) From MYGDALE 300 to Attaleia, 10 stades. 477. (224) From Attaleia to the village of Tenedos, 20 stades. 478. (225) From TENEDOS to the land of Lyrnas 301, 60 stades. 479. (226) Beyond the city there is a great mountain which lies above Phaselis. 480. (227) From PHASELIS to Corycus, * stades. 481. (228) From CORYCUS (Strabo 14.3.8.17) to Phoenicus, 30 stades. Beyond it lies a great and tall mountain called Olympus. 302 482. (229) From Phaselis (Strabo 14.3.9.1) straight to Crambusa, 100 stades. 483. (230) From CRAMBUSA (Strabo 14.3.8.15) to the village of Posidarisous, 30 stades. 484. (231) From Posidarisous to the place called Moron Hydor 303, 30 stades. 485. (232) From Moron Hydor to the cape of Hiera (Strabo 14.3.8.1) and the island Chelidonia, 50 stades.

300

phylia.

301

Smith suggests this might be identified with MAGYDUS in Pam-

Lerna (?). Ὄλυμπος. 303 ‘Foolish Water.’ 302

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486. Together all the places from the river Melas until Chelidonia, by sailing along land, 500 stades. By the short way through the straits to Chelidonia, 600 stades. 487. (233) From Chelidonia (Strabo 14.3.8.12) to Marium and Acamas the peninsula of Cyprus, to the east of Aries by the fairest possible west wind, 1800 stades. From Anemurium to the islands of Chelidonia, 1,200 stades. [The remainder of Lycia] The Remainder of Lycia 488. (234) From the cape of Hiera to Melanippe, 30 stades. 489. (235) From MELANIPPE to GAGAE, 60 stades. 490. (236) From Melanippe to the river Lamyros, 60 stades. 60 stades beyond it lies the city called Lamyra. 491. (237) From Melanippe to the tower called Isios, 60 stades. 492. (238) From the tower of Isios to Adriace, 60 stades. 493. (239) From Adriace to Somena (SIMENA), 4 stades. 494. (240) From Somena to Aperlae, 60 stades. 495. (241) 496. (242) From the peninsula to Antiphellus, 50 stades. 497. (243) From ANTIPHELLUS (Strabo 14.3.7.7) to the island Megiste, 50 stades. 498. (244) From MEGISTE (Strabo 14.3.7.5) to the island Rhoge, 50 stades. 499. (245) From RHOGE to the island of Xenagoras, 300 stades. 500. (246) From the island of Xenagoras (XENAGORAE INSULAE) to Patara, 60 stades. 501. (247) From PATARA to the navigable river , beyond which lies the city of XANTHUS, 60 stades. 502. (248) From the river Xanthus (Strabo 14.3.6.1) straight to Pydnae, 60 stades. 503. (249) From PYDNAE until the cape of Hiera, 80 stades.

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504. (250) From the cape of Hiera to Calabantia, 30 stades. 505. (251) From Calabantia to Perdiciae, 50 stades. 506. (252) From Perdiciae to Cissidae, 50 stades. 507. (253) From CISSIDAE to the island Lagusa, 80 stades. 508. (254) From LAGUSA to Telemensos, 5 stades. 509. (255) Together all the places until Telemensos, make 1,500 stades. [The remainder of Caria] The Remainder of Caria 510. (255) From Telemensos (TELMESSUS) to PEDALIUM opposite Rhopisa, 200 stades. 511. (256) From Telemensos to Daedala, 50 stades. 512. (257) From DAEDALA to Callimache, 50 stades. 513. (258) From Callimache to Crouai, 60 stades. 514. (259) From Crouai (CRYA) to Cochlia, 50 stades. 515. (260) From CLYDAE to the peninsula of Pedalium, 30 stades. 516. (261) From Pedalium to the bend of the bay at GLAUCUS, 80 stades. 517. (262) From the bend to PANORMUS of the Caunii, 120 stades. 518. (263) From Panormus to the place called Cymaria, 50 stades. 519. (264) From Cymaria to Pasada, 60 stades. 520. (265) From Pasada to Caunus, 30 stades. 521. (266) From CAUNUS to Rhopousa, 15 stades. 522. (267) From Rhopousa (RHODUSSA) to the place which is opposite Leucopagos, 40 stades. And from Rhopousa to Samos, 100 stades. 523. (268) From Samos to Posidium, 60 stades 524. (269) From Posidium to Phalaros, 50 stades. 525. (270) From Phalaros to the island called Elaousa, 50 stades.

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526. (271) From Elaousa (ELEUSA) to Rhodes, 150 stades, which makes it 600 stades to Mallus, and 600 stades to the temple of Byzantion. Distances from Rhodes and other Islands 527. (272) From Rhodes to Alexandria, 4,500 stades, from Rhodes to Ashkelon (ASCALON), 3,600 stades; from Rhodes to Caesarea, 3,600 stades; from Rhodes to BERYTUS (Strabo 16.2.17.6), 3,600 stades; from Rhodes to Sidon, 3,600 stades; from Rhodes to Byblos, 3,600 stades; from Rhodes to Tripolis, 3,600 stades; from Rhodes to Seleuceia, 3,600 stades; from Rhodes to Cilicia, 1,500 stades; from Rhodes to Corycus, 1,000 stades; from Rhodes to Cyprus to the west, to the east of Aries, with the fairest possible west wind, 2,800 stades; from Rhodes to Patara, 700 stades; from Rhodes to Caunus, 450 stades; from Rhodes to the island of Rhopousa, 350 stades; from Rhodes to Physcus, 450 stades; from Rhodes to Agne, 350 stades; from Rhodes to Cnidus, 750 stades; from Rhodes to Nesyros, 820 stades; from Rhodes to Tilos (TELOS), 550 stades; from Lepataleis to Posidium of Carpasos, 420 stades; from Rhodes to COS, 850 stades; from Rhodes to CHIOS, 3,000 stades; from Rhodes to MYNDUS, 1,000 stades; from Rhodes to SAMOS, 1,800 stades; from Rhodes to TENEDOS, 3,800 stades. 528. (273) You sail keeping on your left the islands of Nesyros and ASTYPALAEA, and keeping on your right Cos and Leros and Amourgos (AMORGOS) and IOS and SICINOS and Daphne and Dera and SERIPHOS and Cydnos (CYTHNOS). The rest of the way to Donousa (DONUSSA) take the left, from where Scylaion can be seen. 529. (274) From Cnidus to Cos, 180 stades. 530. (275) From Cos to Halicarnassus, 180 stades. 531. (276) From HALICARNASSUS to Myndus, 220 stades. 532. (277) From Myndus to LEROS, 350 stades. 533. (278) From Myndus to Cos, 120 stades.

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534. (279) And from Cos to Leros 304, 350 stades. From Cos to DELOS, 1,300 stades. From Cos to Samos {through the straits} 1,000 stades. 535. (280) To sail from Cos to Delos {through the strait} {towards the setting} of Aries, with the fairest possible east wind, is 1,300 stades. You will sail to CALYDNAE. Then you will sail down keeping to your right Hypsirisma and Calydnae and [Celeris and] Leros and PATMOS [and], CINARA and Amourgos. And you will sail to Donousa, 8 stades on your left. Then taking Melanthioi to the right and Meconos (MYCONOS) , you will be brought down to Delos. 536. (281) From Myndus {to *}, which is reached {through} ATTICA, 1500 stades. You will sail through Corsicai and Leros and Calydnos and Horbida, taking {the right} you should sail to Amourgiai, keeping Donousa and NAXOS and Cydnos to the right. 537. (282) If you wish to sail through islands you will sail thusly: from Cos to Lernos, 250 stades; from Lernos to LEBINTHUS, 250 stades; from Lebinthus to Cinarus (CINARA), 500 stades; from Cinaros to the places nearest Amourgiai, at Cerata, 85 stades; and the coastal voyage to 85 stades; from [Corsioi to] Menoa , 85 stades; from Cereia, keeping Cereia on your left to Panormos of Naxos, 65 stades, from Panormos to Delos, 420 stades. 538. (283) From Cos to LEROS, 320 stades; from Leros to Parthenion, 60 stades; from Leros to Amazonion of Patmos, 200 stades; from Amazonion to Corsia, 400 stades; from the overtaking 305 of Amazonion to Delos, 550 stades; from Delos to SYROS, 150 stades; ; from Andros to the harbor of Gaurios, 80 stades; From Gaurios to the peninsula *, 30 stades; from the peninsula , nearest the cape, 450 stades; from Cregeai to CARYSTUS, 120 stades; [other islands]: from Rhegea to Petaleai, 100 stades. 304

Information on many of the following islands can be found in Strabo Geographica Book 16, chapter 5. 305 ἅψης.

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539. (284) I return again to the intervals from Delos to the following islands. From Delos to THERA, 350 stades; from Delos to Amourgia, to Minoa, 650 stades; from Delos to ANAPHE, 100 stades; from Delos to Ios, 650 stades; from Delos to Corsiai (CORSEAE), 650 stades; from Delos to CIMOLOS, 800 stades; from Delos to Siphnos, 640 stades; from Delos to Cydnos, 350 stades; from Delos to Tenos, 350 stades; from Delos to Naxos, 350 stades; from Delos to Donousa, 320 stades; from Delos to Patmos, 850 stades; from Delos to the headland of Melanteoi (MELANTII SCOPULI), 180 stades; from Delos to CEA, 300 stades; from Delos to Andros, 800 stades; from Delos to PAROS, 400 stades. 540. (285) I return again to Myndus, from which I left off previously. From Myndus to Panormos, 80 stades. 541. (286) From Myndus to Bargylia, 250 stades. 542. (287) From Panormos to Posidium and Angistros, 250 stades. 543. (288) From BARGYLIA to Iasus, 220 stades. 544. (289) From IASUS to the promontory of Posidium, 120 stades. 545. (290) From Iasus to Acritas, 240 stades. 546. (291) Opposite Iasus lies the spring called Passala, from where one departs to MYLASSA, 20 stades. 547. (292) From Posidium to Panormos, 40 stades. 548. (293) From Panormos to Miletos, 80 stades. 549. (294) I return again to Myndus, through the straits. From Panormos to Miletus, 300 stades. 550. (295) From PHARMACUSA to Miletus, 120 stades. 551. (296) From MILETUS to Samos, 300 stades. 552. All the places from Telemensos until Miletus, 2,500 stades. 553. (297) From Acamas, while keeping Cyprus to the left, to PAPHOS, 300 stades. It is a city which lies to the south, it has a triple harbor for all winds and a temple of Aphrodite. 554. (298) From Paphos to NUMENIUM (it is an island which has a spring; the voyage is brief; when you are near to the island press hard to the right of the land), [1]25 stades.

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555. (299) From Numenium to Palaipaphos, [1]25 stades. 556. (300) From Palaipaphos to Tretoi (it is a peninsula), 50 stades. 557. (301) 558. (302) From Couriacos to AMATHUS, 150 stades. It is a harborless city. Be careful as you enter the place. 559. (303) From Couriacos to Caraiai, 40 stades. It is a peninsula which has a harbor, an anchorage, and water. ****** 306 The Circumnavigation of Cyprus 560. (304) From Pedalios to the islands, 80 stades. There is a deserted city called Ammochostos. It has a harbor in all winds. It has sunken rocks in the landing. Watch carefully. 561. (305) From the islands to Salamen, 50 stades. It is a city. It has a harbor. 562. (305a) From Salamen (SALAMIS) to Palaia, 120 stades. It is a town and it has a harbor and water. 563. (306) From Palaia to Phileous, 300 stades. 564. (307) From Phileous to Acra, 60 stades. There are two moorings, one bluish and one white, each having water. Beyond them lies a temple of Aphrodite and two islands lie off the coast, which both have harbors to sail into. 565. (308) From Anemurium of Cilicia to Acamas of Cyprus, 700 stades. 566. (309) From Acamas, keeping Cyprus to the right, to ARSINOE of Cyprus, 270 stades. It is a city. It has a deserted harbor. You may winter from the north wind here. 567. (310) From Cromyacos to Melabros, 50 stades. There is summer mooring. 568. (311) From Melabros to Soli, 300 stades. It is a harborless city. 306

Here the text breaks off and we resume circumnavigating Cyprus.

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569. (312) From SOLI to Cyrenaios, 350 stades. It is a city. It has an anchorage. 570. (313) From Cyrenaios to Lapathus, 450 stades. There is a city which has an anchorage. 571. (314) From LAPATHUS to Carpaseia, 350 stades. It is a city. It has a harbor for small boats. You may winter from the north wind here. 572. (315) From Carpaseia (CARPASIA) (Strabo 14.6.3.14) to Acra, 100 stades. From there we pass to Anemurium. 573. The entire circumnavigation of Cyprus, 1,250 stades. 574. (316) From [the same] Couriacos to PELUSIUM, 1,300 stades. 575. (317) From CITIUM of Cyprus to Ashkelon, 3,300 stades. [The circumnavigation of Crete] The Circumnavigation of Crete 576. (318) From Casios (CASUS) to Samoniun of Crete, 500 stades. It is a peninsula of Crete which greatly juts out to the north. There is a temple of Athena. It has an anchorage and water. The other anchorages have been lost to the sea. 577. (319) From SAMONIUM to Hiera Pydna, 80 stades. It is a city. It has a mooring. And it has an island which is called Chrysea. It has a harbor and water. 578. (320) From HIERA PYDNA to Bienos, 70 stades. There is a little city away from the sea. 579. (321) From Bienos (BIENNUS) to Lebena, 70 stades. There an island lies alongside it, which is called Oxeia. It has water. 580. (322) From LEBENA to Halae, 20 stades. 581. (323) From Halae to Matala, 300 stades. It is a city and it has a harbor. 582. (324) From MATALA to SULIA, 65 stades. It is a peninsula which juts out to the south. There is a harbor. It has good water. 583. (325) From Soulena to Psychea, 12 stades.

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584. (326) From Psychea (PSYCHIUM) to Lamon, 150 stades. It is a harbor. And it has a city and water. And from Pydna to Psycheas, 350 stades. A summer mooring, and it has water. 585. (327) From Psychea to Apollonias, 30 stades. 586. (328) From APOLLONIA to Phoinica, 100 stades. It is a city. It has a harbor and an island. From Claudia to Phoinica, 300 stades. It has a city and a harbor. 587. (329) From Phoinica to Tarrhos, 60 stades. There is a small city. It has a mooring. 588. (330) From TARRHOS to Poicilassos, 60 stades. There is a city and it has a mooring and water. 589. (331) From Poicilassos to Sybas, 50 stades. It is a city and it has a good harbor. 590. (332) 591. (333) From LISSUS to Calamyde, 250 stades. 592. (334) From Calamyde to Criou Metopon 307, 30 stades. It is a high peninsula. It has water and an anchorage. 593. (335) From Criou Metopon to Biennos, 12 stades. It has a harbor and water. 594. (336) From Biennos to Phalansara, 76 stades 308. There is a mooring and an old city with a trading post. The island Iousagoura is 60 stades away, which looks to the east. It has a harbor, and it has a temple of Apollo in the harbor. And there is another island 3 stades away. It is called Mese and it has a harbor. There is a third island which is called Myle. The voyage there is in deep water. It has a market. 595. (337) From Myle to Tretum, 50 stades. It is a peninsula of Crete which is full of holes, steep and rugged 309. 307

‘Ram’s Forehead.’ οξʹ Possibly 760 stades. 309 κατάκρημνον τῆς Κρήτης. 308

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596. (338) From TRETUM to Agneios, 50 stades. It is a harbor which has a temple of Apollo. There is an inner gulf and it is called Myrtilos. It also has water. 597. (339) From Agneios to Cisamus, 80 stades. It is a city which lies in the gulf. There is a harbor. And it has water. 598. (340) From CISAMUS to Tyros, 25 stades. It is a high peninsula which is thickly wooded. It looks to the north. 599. (341) From Tyros to Dictynnaion, 80 stades. There is a harbor a beach. 600. (342) From Dictynnaion (CADISTUS) to Coite, 170 stades. It is an island. It has a harbor and water. It looks to Crete to the north. 601. (343) From Acoitios to Cydonia, 60 stades. It is a city. It has a harbor and the entrance has shallows. 602. (344) From CYDONIA to APTERA, sailing around, 150 stades. By foot, 120 Roman miles. The place is called Mino, near which lie three islands which are called Leucai. 603. (345) From Mino (MINOA) to Amphimatrium, 150 stades. There is a river and a harbor surrounding it fit for wintering in. And it has a tower. 604. (346) From Amphimatrium to HYDRAMUM, 100 stades. It is a city. It has a beach. The city is called Eleuthera. By foot to climb from Amphimatrios to Eleuthera, 50 Roman miles. 605. (347) From Amphimatrium to Astale, 30 stades. There is a harbor on the left. It has water. [From there Eleuthera is 50 stades away.] 606. (348) From Astale to Heracleium, 100 stades. It is a city. It has a harbor and water. 20 stades away lies the city of CNOSUS (Strabo 10.4.5.7) and an island lies 40 stades away to the west. It is called Dios (DIA). 607. (349) From HERACLEIUM to the city of Cherronesos, 30 stades. It has water and an island which has a tower and a harbor. 608. (350) From Cherronesos (CHERSONESUS) to Olus, 60 stades. There is a cape. It has an anchorage and good water. It is 20 stades away from land *.

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609. (351) From OLUS to Camara, 15 stades. 610. (352) From CAMARA to Istros, 25 stades. 611. (353) From ISTROS to the cape Cetia, 15 stades. There is an anchorage, but it is waterless. 612. (354) From the cape Cetia to Dionysias, 300 stades. There are two islands which have a harbor and water. 613. (355) From Dionysias (DIONYSIADES) to Sammonium, from where we began to go around Crete, 120 stades. Peninsula ****** 310 The Chronology after the Tower of Babel 614. And having shown which nations were created from which, we shall hasten onward to the tallies of years. 311 615. Peleg lived 130 years and begot Reu. 312 616. Reu lived 132 years and begot Serug. 617. Serug lived 130 years and begot Nahor. 618. Nahor lived 79 years and begot Terah. 619. Terah lived 70 years and begot Abraham. 620. And Abraham was 75 years old, when God told him to depart from his country and from his father’s house and to go into the land of Canaan. 621. Therefore from the division of the nations until Abraham went into the land of Canaan, there were 5 generations, 616 years; and from Adam 20 generations, 3383 years. 313 310

Here the Greek breaks off and we resume using primarily the Latin from the Liber Gen. I. 311 Latin of the Liber Gen. I: Et ostensis gentibus, quae de quo creatae sunt, necessario decurremus ad annos. 312 Refutation of All Heresies 10.30.1–7 contains a similar chronology as §615–625.

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622. And Abraham dwelt in the land of Canaan 25 years and begot Isaac. 623. Isaac lived 60 years and begot Jacob. 624. Jacob lived 87 314 years and begot Levi. 625. Levi lived 40 years and begot Kohath. 626. Kohath lived 60 years and begot Amram. 627. Amram lived 76 315 years and begot Aaron. 316 628. In the 83rd year 317 of Aaron’s life, the sons of Israel went out from Egypt, with Moses leading them. 629. Therefore all the years are 430. 630. The people were in the desert under Moses 40 years. 631. Joshua of Nun crossed the Jordan and was in the land 31 years, he waged war 6 years, and after possessing the land, he lived 25 years more. 318 632. Therefore from when Abraham went into the land of Canaan until the death of Joshua of Nun there were 7 generations in number, 501 years; and from Adam 27 generations, 3,884 years. 313

The Liber Gen. I: ‘3,383 years, 4 days,’ but we follow Helm. The Armenian reads 3384 years. 314 The Liber Gen. I and the Refutation of All Heresies 30.3: 86 years, but we follow Helm and the Armenian which read 87. 315 The Liber Gen. I and the Armenian: 70 years; and Barbarus: 75 years, but Helm believes it should read 76 years. 316 Barbarus: Moses, Aaron, and Miriam their sister. 317 The Liber Gen. I ‘70th month and 3rd’; Barbarus: 80 years; but Helm and the Armenian have the equivalent of 82 years. 318 Barbarus: And after the death of Moses and Aaron the Lord raised his spirit over Joshua son of Nun. And he brought the people of the sons of Israel across the river Jordan. And he spent 31 years in the land he invaded as follows: six years he spent fighting, and possessing that land then another twenty five, which add up to thirty one years.

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633. After the death of Joshua the sinning people were indeed handed over to Cushan-Rishathaim, king of Mesopotamia, whom they served 8 years. 634. And when they cried to the Lord, Othniel, the younger brother of Caleb, of the tribe of Judah, stood up and denounced CushanRishathaim himself and killed him and bore the leadership of the people 31 years. 635. And again while the people were sinning, they were handed over to Eglon king of Moab and served him 18 years. 636. And after the people repented Ehud, a man from the tribe of Ephraim, stood up and killed Eglon. He ruled over the people for 80 years. 637. And after the death of Ehud the erring people were handed over to Jabin, king of the Canaanites, whom they served 20 years. 638. Under him Deborah the wife of Lappidoth, from the tribe of Ephraim, prophesied and through her Barak of Abinoem, from the tribe of Naphtali, bore the leadership. He denounced Jabin the king, killed him, and reigned while judging with Deborah, 40 years. 639. After his 319 death the people sinned and were handed over to the Midianites, 7 years. 640. After them, Gideon from the tribe of Manasseh, rose up, who with 300 men destroyed 120 thousand enemies. He ruled the people 40 years. 641. And after Gideon, Abimelech presided over the sons of Israel and he judged Israel for 3 years. 320 642. After him Tola the son of Puah the son of Dodo 321 of the tribe of Ephraim, presided over the people 20 years. 319

Barak’.

320

Possibly ‘her’; the Barbarus has ‘after the death of Deborah and

This is the Latin from the Barbarus and the Liber Gen. II and the Armenian agree with its chronology, while the Liber Gen. I reads merely ‘His son was Abimelech.’

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643. After him Jair the Gileadite of the tribe of Manasseh, judged and presided 22 years. 644. After him the sinning people were handed over to the Ammonites, 18 years. 645. And when they cried to the Lord, Jephthah the Gileadite from the tribe of Gad, from the city of Mizpah, stood up against those chiefs and bore the leadership 6 years. 646. After him Ibzan 322 judged 7 years. 647. After him Elon judged 10 years. 648. After him Abdon, the son of Hillel, of Pirathon, from the tribe of Ephraim, judged 8 years. 649. After him the sinning people were handed over to foreigners 323 for 40 years. 650. After this the people of Israel repented, Sampson rose up, the son of Manoah from the tribe of Dan. He fought the foreigners and bore the leadership, 20 years. 651. After him Eli, the priest, judged the people 20 years. 324 652. After this Samuel was the prophet who anointed Saul as king. And after that Samuel returned the ark from the foreigners and put

321

Latin: Caram. Liber Gen. I: Allon Iabolonita; Barbarus: Esbal ille Bethlemita; Armenian: Esebon the Bethlemite. 323 Latin: allofilis from ἀλλόφυλος. Barbarus: And after him once more the people sinned against the Lord and God handed them over to the Philistines and foreigners (alienigenis, calquing ἀλλόφυλος), and they served them for 40 years. 324 Barbarus: And after that Eli the priest judged Israel. After the judges of Israel Eli the priest judged the sons of Israel, and he judged Israel himself for 20 years. And the Lord God handed the ark over to the hands of foreigners. 322

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it in the house of Aminadab and it stayed there for 20 years and he judged Israel 22 years. 325 653. After this time, when king David reigned, he led the ark out from the house of Aminadab and turned away the oxen and when it was returning 326, the hand of the son of Aminadab, Uzzah by name, pushed back at it and he was struck down, and David was afraid and led it into the house of Obed-Edom, the Gittite and it was there 3 months. And Saul reigned 40 327 years and his commander was Abner, the son of Ner. And Samuel, by himself, anointed David as King. Therefore there were from Joshua until the taking 328 of the kingdom by David, of the tribe of Judah, 9 generations, 480 years, and from Adam 34 generations, 4,364 years. 654. And thereafter David reigned 40 years, 6 months. In Hebron he reigned 7 years, 6 months, and in Jerusalem 33 years. Under him the priest was Abiathar, the son of Abimilech from the lineage of Eli and from the other lineage Zadok. And in the times of David, Gad and Nathan were prophesying. And the same David had as his commander Joab, the son of Zeruiah the sister of David. He counted the people, and the number of the sons of Israel which he counted was a thousand hundred thousand. 329 And the sons of Judah, forty seven thousand. But Levi and Benjamin he did not count. And the number of them who withdrew from Israel was 70 thousand. 325

This is from the Armenian, whose chronology Helm adopts. Liber Gen. I: Afterwards, Samuel the prophet anointed Saul as King, and Samuel himself judged the people 70 years. Barbarus: And after the death of Eli the priest, Samuel the prophet judged the sons of Israel, and brought back the ark from the foreigners and brought it into the house of Aminadab, and it remained there 20 years. Afterwards Samuel anointed Saul son of Kish as king over Israel. 326 Latin: et divertit vitulos et cumreverteretur. 327 Liber Gen. I: 30, but Helm adopts the Liber Gen. II and the Armenian which both read 40. 328 Latin: converses coepit. 329 The number is corrupt in the Liber Gen. I, and the Armenian translation follows it; in Barbarus: 170,000.

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655. And after David, Solomon his son reigned 40 years and under him then Nathan prophesied and Ahijah of Shiloh and among them Zaddok was priest. 656. After Solomon, Reheboam his son reigned 17 330 years. Under him the kingdom was divided and Jeroboam the servant of Solomon, from the tribe of Ephraim, reigned in Samaria. And under Jeroboam Ahijah the Shilomite and Shemaiah the son of Elam 331 prophesied. 657. After Reheboam, Abijah his son reigned 3 332 years. 658. After Abijah, Asa his son reigned 41 years. In the time of his old age his feet grieved him. And under him Azariah was prophesying. 659. After Asa, Jehoshaphat his son reigned 25 years. Under him Elijah and Micaiah the son of Imlah and Jehu the son of Hanani prophesied. And under Micaiah there was the false prophet Zedekiah the son of Kenaanah. 660. After Jehoshaphat, his son Jehoram reigned 20 years and under him Elijah prophesied and after him Elisha under Joram the son of Ahaziah, under whom the people in Samaria were consuming their sons and bird dung, with Jehoram reigning in Samaria. 333 661. After Jehoram, his son Ahaziah reigned 1 year and under him Gothol and Lobdonae prophesied. 334 662. After him Athalia the mother of Ahaziah reigned 8 years, who rose up and killed the children of her son. For she was from the lineage of Ahaz the king of Israel. And the sister of Ahaziah, Je330

Liber Gen. I: 14, but Helm adopts the Liber Gen. II which reads 17 years. 331 Latin: Aelami. 332 Liber Gen. I: 17 but Helm adopts the Barbarus which reads 3. 333 Latin: sub quo populos in Samaria filios suos et stercus columbinum manducabat regnante in Samaria Ioram. 334 H has Heliseus et Abdoneus, which Helm interprets as Elisha and 1 Obadiah. Gothol is an error for Gotholia, i.e. Athalia.

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hosheba, who was the wife of Jehoiada the priest, hid Joash the son of Ahaziah, whom Jehoiada the priest sent into the kingdom. Elisha prophesied under Athalia. 335 663. After him Joash the son of Ahaziah reigned 40 years. He killed Zechariah son of Johoiadah the priest. 664. After Joash, his son Amaziah reigned 8 years. 665. After Amaziah, his son Uzziah reigned 52 years. He was leprous until he died and under him his son Jotham was judge. Under Uzziah, Amos and Isaiah his son, and Hosea the son of Beeri and Jonah the son of Amittai from Jaffa were prophesying. 666. After Uzziah his son Jotham reigned 16 years. Under him were the prophets Isaiah, Hosea, Micah of Moresheth and Joel the son of Pethuel. 667. After Jotham his son Ahaz reigned 15 years and under him were the prophets Isaiah, Hosea, Micah and the priest Uriah. 668. Under him Shalmanesar king of Assyrians deported those who were in Samaria into Media and Babylonia. 669. After Ahaz his son Hezekiah reigned 29 336 years. Under him were the prophets Isaiah, Hosea, and Micah. 670. After Hezekiah his son Manasseh reigned 55 years. 337 671. After Manasseh his son Amon reigned 12 338 years. 672. After Amon his son Josiah reigned 31 years. He destroyed the idols and altar of the Samaritans. 673. Under him the Passover was celebrated in his 18th year, for from the death of Joshua son of Nun a Passover was not served un335

Barbarus: Elisha and Obadiah and Jehu. Liber Gen. I: 25, but Helm adopts the Liber Gen. II, the Barbarus, and the Armenian which all read 29. 337 Barbarus adds: He killed Isaiah the prophet: he sawed him in two for arguing about sacrificing to idols. 338 Liber Gen. I: 25, but Helm adopts the Armenian which reads 12. 336

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273

til then. Under him Hilkiah the priest, the father of Jeremiah the prophet, found in the shrine the sacred books of the law in the 18th year of Josiah. 674. And under him Hulda the wife of Shallum, keeper of the vestments of the priests, and Zephaniah and Jeremiah prophesied. Under whom was the false prophet Hananiah. 675. After Josiah 339 his son Jehoahaz reigned 3 340 months. Necho the King of Egypt bound him and led him into Egypt; he set in his place Eliakim who was surnamed Jehoiakim. Under him prophesied Jeremiah and Buzi and Uriah the son of Shemiah from Kiriath Jearim. 676. Jehoiakim reigned 11 years. Nebuchadnezzar bound him in bronze chains and he led Jehoiakim King of Judah into Babylonia. 677. After Jehoiakim his son Jehoiachin reigned 3 years and Nebuchadnezzar, the King of Babylon led him shackled, and others with him, to himself. 341 678. After him he established in his place the brother of Jehoiachin, whose name was Zedekiah, who was also called Jeconiah, who reigned 11 years. 679. In the 12th year he was transported to Babylonia with his eyes gouged out. and they transported the people with him apart from a few, who later departed into Egypt. 342

339

The Liber Gen. I adds: ‘Zephaniah reigned 5 years 11 months. After Zephaniah…’ 340 Liber Gen. I: 4, but Helm adopts the Barbarus which reads 3. 341 Barbarus: After him Jehoiachin reigned 3 years on behalf of his father Eliachim. Nebuchadnezzar king of Babylonia brought him in in chains: he and the multitude of the people of the sons of Israel were led captive to Babylonia. Among them were Daniel, and Hananiah and Ezekiel who were with him.’ (Ezekiel is an error for Mishael or Azariah.) 342 Barbarus adds: ‘Then the temple in Jerusalem was sold, remaining for forty years, 25 (sic)’.

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680. And under Zedekiah, Jeremiah and Habakuk prophesied, and in the 9th year of his reign Ezekiel prophesied in Babylon. After him Nahum and Malachi were prophets. 343 681. And Daniel, who saw the vision about the seventy weeks in the first year of Darius the King, son of Ahasuerus, from the seed of the Medes, who reigned over the kingdom of the Chaldeans. 344 682. And in the first year of his reign Cyrus allowed the people to return into Jerusalem. 345 683. And at this time, when the temple was built, Haggai and Zechariah prophesied at the same time. 346 684. After them, Nehemiah, the son of Hachaliah, from the seed of Israel, built the city of Jerusalem, in the * year of Artaxerxes the King. 347 343

Barbarus: ‘But the same warding off was prophesied by Ezekiel and Nahum and Daniel and Jeremiah in Egypt and Habakkuk in Hostracina. But in the fifth year of the reign of Nebuchadnezzar in Babylonia, Ezekiel started prophesying, and Naum and Malachi, and then Haggai and Zechariah. The Kingdom of Judaea lasted until Zedekiah and Jeconiah, and there have been no further kings in Israel until this day.’ 344 Barbarus: ‘But in the fifth year of Darius the King, Daniel saw the vision about the weeks and prophesied saying: a broad and large Jerusalem shall be built (Daniel 9:25). But in the sixth year of Darius son of Ahasuerus, who reigned over the kingdom of the Chaldeans, Zorobabel was the first of the Jews who went up to Jerusalem and started to rebuild Jerusalem.’ 345 Barbarus: ‘But in the second year of the reign of Cyrus he ordered the people of the sons of Israel to go up to Jerusalem. Then the temple was built in the 55th Olympiad under the reign of Cyrus the King. Zorobabel and the Hebrews went up together from Babylonia to Judaea and started to rebuild the temple.’ 346 Barbarus: ‘Under Cyrus the King, Ezekiel and Daniel and Haggai and Habakkuk and Zechariah son of Berechiah prophesised.’ 347 Barbarbus: ‘Under the same [king, i.e. Artaxerxes], Nehemiah son of Hachalah from the line of David, who also became cupbearer of Artaxerxes the King, asked King Artaxerxes in the 24th year of his reign, and

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685. And after him followed Mordecai. 348 686. Therefore, from David until the transmigration of Zedeciah, who was also Jeconiah, there are 18 generations, 478 years, 9 months, and from Adam until the transmigration into Babylon under Jeconiah, 51 generations, 4,842 years, 9 months. 687. And after the transmigration into Babylon until the generation 349 of Christ, there were 14 generations, 660 years, and from the generation 350 of Christ until the Passion there were 30 years and from the Passion up until this year which is year 13 of the Emperor Alexander, there are 206 years. 351 688. Therefore all the years from Adam up until year 13 of the Emperor Alexander make 5,738 years. 352 under his orders he rebuilt Jerusalem and concluded the building of the temple. And he raised walls around the city and laid out streets in it, following Daniel the prophet who said: Jerusalem shall be both built and walled around’ (Daniel 9:25). 348 Barbarus: ‘Under the same those things happened against Mordecai and Esther; but Haman was hanged.’ 349 Generatio; the Armenian reads ծնունդն (tsnundn) which means ‘birth’. 350 Generatio; Armenian reads ծննդենէն (tsnndenēn), the same word given directly above. 351 Year 13 of Emperor Alexander Severus was 235 AD. Manuscript F of the Liber Gen. I reads that there were 207 years from the passion of Christ until year 13 of Alexander. The Armenian translation claims Christ was 32 when he died and that there were 205 years from Christ’s death to the 12th year and 6th month of Emperor Alexander’s reign. 352 As it stands this passage is chronologically contradictory because it omits the nine months mentioned in §686. This may have been because the Latin word generatio and the Armenian word tsnund, which are both twice used in §687, may stand for two separate Greek words γέννησις and γένεσις. These two Greek words look and sound quite similar to one another and were routinely mistranslated, but usually refer respectively to birth and conception. This would explain the missing nine months. The passage in §687 may therefore originally have read: ‘And after the transmigration into Babylon until the birth [γέννησις] of Christ, there were 14

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The Passover Demonstration 689. In order to give an alternate demonstration, not just through the times of the kings, but also from when the Passover was served, we shall count and tally the years. 690. From Adam until the deluge 2,242 years. 691. From the deluge until Abraham 1,141 years. 692. And from Abraham until when they went out from Egypt with Moses leading them, when they made the Passover, there are 430 years. 693. From the Exodus of Egypt until the crossing of the Jordan, when Joshua celebrated the Passover, there are 41 years. 694. After 864 353 years, Hezekiah celebrated the Passover. 695. After Hezekiah, Josiah celebrated Passover 114 years later. 696. After Josiah, Ezra celebrated the Passover 107 354 years later. 697. After Ezra served, the generations until Christ after 563 years held Passover.

698. And from the generation 355 of Christ, after 30 years, when the Lord suffered, the Passover was celebrated. For He Himself was a righteous paschal offering. generations, 660 years, and from the conception [γένεσις] of Christ until the Passion there were 30 years and from the Passion up until this year which is year 13 of the Emperor Alexander, there are 206 years.’ If this reconstruction is correct it is significant because it may mean that Hippolytus placed the birth of Jesus on December 25, nine months after the anniversary of the creation of the world. For a detailed argument about this see Schmidt, “Calculating December 25.” See also Commentary on Daniel 4.23.3, which may also place the birth of Jesus on December 25, and pages 20-21 of the introduction to this volume. 353 Liber Gen. I: 444, but Helm adopts the Liber Gen. II which reads 864 years. 354 Liber Gen. I: 108, but Helm conjectures 107 years based on the tables in the Canon of Hippolytus.

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699. And from the Passion of the Lord until the thirteenth year of the Emperor Alexander Caesar, for 206 years the Passover was served, which has been served by us in commemoration of our Lord Jesus Christ. 356 700. Therefore all the years from Adam up until this day are 5,738 years. The Kings of the Persians 701. The Kings of the Persians from the time of Cyrus. 702. Cyrus reigned over the Persians 30 years. 703. After him Cambyses reigned 9 years. 704. Smerdis the Magus reigned 8 months. 705. Darius 36 years. 357 706. And under him, in turn, prophesied Daniel and Haggai and Zechariah and Habakkuk. 358 707. Xerxes 26 years. 708. Artaxerxes Longimanus 36 years. 709. Xerxes 60 days. 710. Sogdianius 6 months. 711. Darius Nothus 18 years. 712. Artaxerxes the younger brother of Cyrus, 62 years. 713. Ochus, who is also Artaxerxes, 23 years 7 months. 714. Arses Nothus, 3 years. This word likely refers to conception, see footnote for §687. The other Latin and Armenian manuscripts do not contain sections 698 and 699. 357 Barbarbus: ‘After Cambyses reigned Darius, the stupid brother of Cyrus, 33 years.’ 358 This section taken from Barbarus. 355 356

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715. Darius 7 years, he whom Alexander of Macedon deposed in the war because he was inimitable. 359 716. All the years are 245. 360 Olympiads 717. After them, the Greeks have made the times clear through the establishing of the Olympiads. For up until Alexander of Macedon, there were 114 Olympiads, because they were 456 361 years from Iphitos, who founded the Olympiads. From Alexander up until Christ, 80 Olympiads, which are 320 years. And from Christ until the 13th year of the Emperor Alexander, 58 Olympiads which are 236 years. Therefore, all of the Olympiads until the 13th year of Alexander Caesar are 253, which are 1,012 years. The Genealogy of Jesus 718. The names of the created. 1.

Adam

2.

Seth

3.

Enosh

4.

Cainain

5.

Mahalalel

6.

Jared

7.

Enoch

8.

Methuselah

9.

Lamech 359

Latin: ininarrabiles, corruption from ‘in Arbela’, one of the main battle sites between Alexander and Darius III. 360 Armenian reads 230 years; see Hippolytus Commentary on Daniel 2.12.4; 4.3.4–5; 24.7 which gives both 245 and 230 years. 361 Manuscripts of the Liber Gen. I have various readings at this point, but Helm conjectures 456.

TEXT OF THE ‘CHRONICON’ 10.

Noah

11.

Shem

12.

Arphaxad

13.

Cainan

14.

Shelah

15.

Eber

16.

Peleg, under whom the earth was divided

17.

Reu

18.

Serug

19.

Nahor

20.

Terah

21.

Abraham

22.

Isaac

23.

Jacob

24.

Judah

25.

Pharez

26.

Hezron

27.

Ram

28.

Amminadab

29.

Nahshon

30.

Salmon

31.

Boaz

32.

Obed

33.

Jesse

34.

David

35.

Solomon

36.

Rehoboam

279

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37.

Abijam

38.

Asa

39.

Jehoshaphat

40.

Jehoram

41.

Ahaziah

42.

Jehoash

43.

Amaziah

44.

Uzziah

45.

Jotham

46.

Ahaz

47.

Hezekiah

48.

Manasseh

49.

Amon

And Josiah begot Johanan and Jehoiakim and his brother Eliakim who is also Jehoiakim and Zedekiah who is also called Jeconiah, and Shallum, and in the captivity in Babylon Jehoiakim begot

50.

51.

Jeconiah and Zedekiah. And Jeconiah begot

Shealtiel, Pedaiah and Shenazzar, and Saret Jekamiah, Hoshama and Nedabiah and the sons of Pedaiah.

52.

Zerubbabel and the brothers of Zerubbabel were Melchia and Fanuc. 362 And his sons were Abihud and Meshullam and Hananiah and their sister Shelomith and Hashubah and Ohel and Berekiah and Hasadia and Jusab-Hesed. And the sanctuary was built in the time of Zerubbabel. His sons: 53.

54.

Abihud, thence

55.

Eliakim 362

Latin: Melchia at Fanuc, identified by Helm with Malchiram and Pedaiah. In 1 Chron 3:12, these are the uncle and father of Zerubbabel.

TEXT OF THE ‘CHRONICON’ 56.

Azor

57.

Zadok

58.

Achim

59.

Eliud

60.

Eleazar

61.

Matthan

62.

Jacob

281

Joseph, who was betrothed to the virgin Mary, who begot Jesus Christ from the Holy Spirit.

63.

The Names of the Prophets 719. The names of the prophets. 1.

Adam

2.

Noah

3.

Abraham

4.

Isaac

5.

Jacob

6.

Moses

7.

Aaron

8.

Joshua son of Nun

9.

Eldad

10.

and Medad

11.

Nathan

12.

David

13.

Solomon

14.

Ahijah of Shilo

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15.

Shemaiah son of Elam 363

16.

Hanani

17.

Elijah

18.

Micaiah son of Imlah

19.

Jehu son of Hanani

20.

Elisha

21.

Abladone 364

22.

Amos

23.

Isaiah

24.

Hosea the son of Beeri

25.

Jonah

26.

Micah

27.

Rabam 365

28.

Joel the son of Pethuel

29.

Jeremiah the son of Hilkiah the preist

30.

Zephaniah

31.

Buzi

32.

Ezekiel

33.

Uriah

34.

Shemiah

35.

Habakkuk

36.

Nahum 363

Latin: Elam. Liber Gen. II: Addon; presumably Obadiah. 365 Latin: Rabam, name not otherwise known, and Helm considers it garbled. 364

TEXT OF THE ‘CHRONICON’ 37.

Daniel

38.

Malachi

39.

Haggai

40.

Zechariah

41.

And under Christ, Simeon

42.

And John the Baptist

283

The Names of the Female Prophets 720. Likewise the female prophets. 1.

Sarah

2.

Rebecca

3.

Miriam the sister of Moses

4.

Deborah

5.

Hulda

6.

And under Christ, Anna

7.

Elizabeth

8.

Mary, who begot Christ.

The Kings of the Jews 366 721. Concerning the kings of the Jews. (1) Saul from the tribe of Benjamin first reigned over Israel [40 years]. (2) David, first from the tribe of Judah, [40 years]. (3) Solomon, his son, [40 years]. (4) Rehoboam his son, [7 years]. (5) Abijah, his son, [6 years]. (6) Asa, his son, [41 years]. (7) Jehoshaphat, his son, [25 years]. (8) Jehoram, his son, [8 years]. (9) Ahaziah, his son, [1 year]. (10) Athaliah, his mother, [7 years]. (11) Joash, his son, [40 years]. (12) Amaziah, his son, [29 years]. (13) Uzziah, his son, [52 years]. (14) Jotham, his son, [8 years]. (15) Ahaz, his son, [16 years]. (16) Hezekiah, his son, [29 years]. (17) Manasseh, his son, [55 years]. (18) Amon, his son, 366

Text based on Greek of Cois. Gr. 120 fol. 228.

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[2 years]. (19) Josiah, his son, [21 years]. (20) Jehoahaz, his son, [3 months]. (21) Eliakim, his son, [11 years]. (22) Jeconiah, his son, [3 years]. (23) Zedekiah, the son of Josiah, [11 years]. 722. Until then the kingdom of Judah existed and it was overthrown. Those who after the dividing of the ten tribes 367 were cut off are these. 723. (1) Jeroboam, the son of Nadab, 22 years. 724. (2) Nadab, his son, 2 years. 725. (3) Baasha, 24 years. 368 726. (4) Elah, his son, 2 years. 727. (5) Zimri, 12 years. 728. (6) Ahab, his son, 22 years. 729. (7) Ahazaiah, his son, 2 years. (8) Joram, his son, 12 years. 369 730. (9) Jehu, 28 years. 370 731. (10) Jehoahaz, his son, 17 years. 732. (11) Jehoash, his son, 16 years. 371 733. (12) Jeroboam, his son, 31 years. 734. (13) Zechariah, his son, 6 years. 735. (14) Shallum, 1 month. 736. (15) Menaham, 4 years. 367

σκήπτρων. Liber Gen. I: ‘he punished the House of Jeroboam’. 369 Liber Gen. I: ‘under him, those who were in Samaria ate their own sons and pigeon dung.’ 370 Liber Gen. I: ‘Jehu son of Nimshi, 28 years. He was pious in the beginning. He carried out punishment against the House of Ahab, killing Jehoram and Jezebel and Ahaziah kings of Judah. 371 Liber Gen. I: ‘He killed Amaziah king of Jerusalem and destroyed 400 cubits of the wall of Jerusalem.’ 368

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737. (16) Pekahiah, his son, 2 years. 738. (17) Pekah, 20 years. 372 739. (18) Hoshea, 9 years, until then the kingdom of the ten tribes of Israel and Samaria existed for then the city was taken. And all the captives were removed into Babylon. The Names of the High Priests 373 740. Who are the priestly ancestors of Jeremiah the prophet. 741. (1) Aaron, (2) Phinehas 374 (3) Ahaziah (4) Razazas 375 (5) Moriad (6) Amoriah (7) Ahitub (8) Zadok 376 (9) Ahimaaz (10) his son Elijah the prophet, and Salom (11) the son of Salom, Joram (12) Amos and Jehoiada (13) Zedekiah the son of Jehoiada (14) Joel (15) Uriah (16) Ner (17) Shallum (18) Hilkiah (19) Jeremiah who prophesied the captivity while in Judea. The Kings of the Macedonians 742. The kings of the Macedonians after Alexander. 743. Alexander the son of Philip after Darius 7 years. 744. Ptolemy Lagus Soter, 42 years. 745. Ptolemy his son, Philadelphus, 38 years. 746. [Ptolemy his son, Euergetes, 30 years.] 377 747. Ptolemy his son, Euergetes, 25 years. 748. Ptolemy Philopator, 17 years. 372

Liber Gen. I: ‘He besieged Jerusalem while Ahaz ruled, but did not conquer it.’ 373 This list is similar to that found in Joseph’s Bible Notes (Hypomnestikon) 10. For a similar list of priests see Epiphanius Panarion 55.3.3.5. 374 Liber Gen. I and II add Eleazar. 375 Liber Gen. I: Razaza. Liber Gen. II: Razazath. 376 Liber Gen. I: Ettis. 377 Helm considers this a marginal variant which was erroneously entered into the text; Ptolemy III Euergetes ruled from 246 to 222 BC.

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749. Ptolemy the brother, 23 years. 378 750. Ptolemy Physcon, 2 years. 751. Euergetes, 26 years. 379 752. Ptolemy Alexis, 20 years. 380 753. Alexander brother of Ptolemy Alexis, 18 years. 381 754. Ptolemy Dionysus hecate, 29 years. 382 755. Cleopatra the daughter, 25 years. 756. There are in them 346 years. 383 The Emperors of the Romans 757. The emperors of the Romans: 758. Augustus, 57 years. 759. Tiberius, 22 years 7 months, 22 days. 760. Gaius, 3 years 9 months. 761. Claudius, 13 years 1 month 28 days. 762. Nero, 13 years 8 months 28 days. 378

Liber Gen. II precedes these with Ptolemy Epiphanes and Ptolemy Philometor (17 years). ‘Ptolemy the brother’ may be Ptolemy VII Neos Philopator; from this point the chronology of both Liber Gen. I and II is garbled. 379 Ptolemy VIII Euergetes II was nicknamed Physcon, and he has probably been counted twice. 380 Book II adds Ptolemy the Second Soter here (Ptolemy IX Soter II). But Ptolemy IX Soter was the brother of Ptolemy X Alexander named below, so he is probably counted twice here. 381 Book II names him as Ptolemy brother of Alexis: Ptolemy X Alexander I. 382 Ptolemy XII Neos Dionysus. The word hecate is garbled, and absent from Liber Gen. II. 383 Liber Gen. II adds: ‘5,448 years from Adam. After Ptolemy Dionysus…’—and stops.

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763. Galba, 5 months 26 days. 764. Otho, 8 months 12 days. 765. Vitellius, 9 months 15 days ***. 766. Titus, 3 years 2 months 2 days. 767. Trajan, 18 years 8 months 6 days. 768. Hadrian, 20 years 10 months 28 days. 769. Antoninus Pius ** 8 months 22 days. 770. Marcus, 19 years 5 months 12 days. 771. Commodus, 12 years 8 months 24 days. 772. Helvius Pertinax, 7 months. 773. Julianus, 2 months 7 days. 774. Severus, 14 years. 775. Antonius whose cognomen was Caracalla, son of Severus, 6 years 9 months 2 days. 776. Macrinus, 1 year 2 months 6 days. 777. Antonius, 3 years 8 months 28 days. 778. Alexander, 13 years 9 days.

BIBLIOGRAPHY Abbreviations: GCS: Die Griechischen Christlichen Schriftsteller series ICUR: Inscriptiones Christianae Urbis Romae Septimo Saeculo Antiquiores PG: Patrologia Graeca TLG: Thesaurus Linguae Graecae Database Andrei, Osvalda. “Dalle Chronographiai di Giulio Africano alla Synagoge di ‘Ippolito.’” In Julius Africanus und die Christliche Weltchronik, edited by Martin Wallraff, 113–45. Texte und Untersuchungen zur Geschichte der Altchristlichen Literatur 157. New York: Walter de Gruyter, 2006. ———. “Spazio geografico, etnografia ed evangelizzazione nella Synagoge di Ippolito.” Zeitschrift für Antikes Christentum 11, no. 2 (2008): 221–278. doi:10.1515/ZAC.2007.014. Assemani, Giuseppe Simone. Bibliotheca orientalis Clementino-Vaticana: scriptoribus syris Nestorianis. Vol. 3.1. Romae: Sacra Congregationis de Propaganda Fide, 1725. http://s2w.hbznrw.de/ulbbn/content/structure/33339. Badger, George Percy. The Nestorians and Their Rituals. Vol. 2. London: Joseph Masters, 1852. https://archive.org/details/TheNestoriansAndTheirRituals. Barnes, T. D. “The Editions of Eusebius’ Ecclesiastical History.” Greek, Roman, and Byzantine Studies 21, no. 2 (1980): 191–201. Bauer, Adolf, ed. Hippolytus Werke: Die Chronik. Vol. 4. GCS 36. Leipzig: J. C. Hinrichs, 1929. Bauer, Adolf, and Otto Cuntz, eds. Die Chronik des Hippolytos im Matritensis Graecus 121. Leipzig: J.C. Hinrichs, 1906. 289

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Bertonière, Gabriel. The Cult Center of the Martyr Hippolytus on the Via Tiburtina. BAR International Series 260. Oxford, England: B.A.R, 1985. Bonwetsch, Gottlieb Nathanael. “Die Datierung der Geburt Christi in dem Danielcommentar Hippolyts.” Nachrichten von der Gesellschaft der Wissenschaften zu Göttingen. Philologisch-historische Klasse, 1895, 515–27. Bonwetsch, Gottlieb Nathanael, and Hans Achelis, eds. Hippolytus Werke: exegetische und homiletische Schriften. GCS 1. Leipzig: J.C. Hinrichsche Buchhandlung, 1897. Bracht, Katharina. Hippolyts Schrift in Danielem: Kommunikative Strategien eines frühchristlichen Kommentars. Mohr Siebeck, 2014. Brent, Allen. Hippolytus and the Roman Church in the Third Century: Communities in Tension before the Emergence of a Monarch-Bishop. Leiden: Brill, 1995. Brière, Maurice, Louis Mariès, and B.-Ch. Mercier, eds. Hippolyte de Rome sur les bénédictions d’Isaac, de Jacob et de Moïse. Patrologia Orientalis, 27.1–2. Paris: Firmin-Didot, 1957. Butterworth, Robert. Hippolytus of Rome: Contra Noetum. London: Heythrop College. University of London, 1977. Capelle, B. “Hippolyte de Rome.” Recherches de Théologie Ancienne et Médiévale 17 (1950): 145–74. Cerrato, J. A. Hippolytus Between East and West: The Commentaries and the Provenance of the Corpus. Oxford Theological Monographs. Oxford: Oxford University Press, 2002. Chabot, Jean-Baptiste, ed. Eliae Metropolitae Nisibeni opus chronologicum II. Corpus Scriptorum Christianorum Orientalium, 62.2(Syriac)/63.2(Latin). Louvain, 1910. Desanges, J. “Keltiones.” In Encyclopédie berbère, 4147–48. Éditions Peeters, 2005. http://encyclopedieberbere.revues.org/1334. Eagen, M. Clement, trans. The Poems of Prudentius: The Hymns. Vol. 1. The Fathers of the Church 43. Washington D.C.: Catholic University of America Press, 1962.

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Ettlinger, Gerard, ed. Theodoret of Cyrus: Eranistes. Oxford: Clarendon Press, 1975. Ferrua, Antonio, and Giovanni Battista de Rossi, eds. Inscriptiones Christianae urbis Romae septimo saeculo antiquiores, nova series: Coemeteria viae Tiburtinae. Vol. 7. Roma: Pont. Institutum Archaeologiae Christianae, 1980. Frickel, Josef. “Contraddizioni nelle opere e nella persona di Ippolito di Roma.” In Ricerche su Ippolito, 137–49. Studia Ephemeridis Augustinianum 13. Roma: Institutum Patristicum “Augustinianum,” 1977. ———. Das Dunkel um Hippolyt von Rom: ein Lösungsversuch: die Schriften Elenchos und Contra Noëtum. Eigenverlag des Instituts für Ökumenische Theologie und Patrologie an der Universität Graz, 1988. ———. “Ippolito di Roma, scrittore e martire.” In Nuove ricerche su Ippolito, 23–41. Studia Ephemeridis Augustinianum 30. Roma: Institutum Patristicum “Augustinianum,” 1989. Gnirs, Anton. “Beobachtungen über den Fortschritt einer säkularen Niveau-schwankung des Meeres während der letzten zwei Jahrtausende.” Mitteilungen der K.K. Geographischen Gesellschaft in Wien 51 (1908): 1–56. Greenwood, Timothy. “‘New Light from the East’: Chronography and Ecclesiastical History through a Late Seventh-Century Armenian Source.” Journal of Early Christian Studies 16, no. 2 (2008): 197–254. doi:10.1353/earl.0.0018. Guarducci, Margherita. Epigrafia greca. Vol. 4. Roma: Istituto Poligrafico dello Stato, Libreria dello Stato, 1967. ———. “La statua di sant’Ippolito in Vaticano.” Rendiconti della Pontificia Accademia Romana di Archeologia. 47 (1974–1975): 163– 90. ———. “La statua di ‘sant’Ippolito’.” In Ricerche su Ippolito, 13:17– 30. Studia Ephemeridis Augustinianum. Roma: Institutum Patristicum “Augustinianum,” 1977. ———. “La ‘statua di sant’Ippolito’ e la sua provenienza.” In Nuove Ricerche Su Ippolito, 30:61–74. Studia Ephemeridis Augus-

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Gutschmid, Alfred von. “Hippolytus und Arnobius.” In Kleine schriften, edited by Franz Rühl, 5:619–21. Leipzig: Teubner, 1889. https://archive.org/stream/bub_gb_zgU2AAAAMAAJ#pag e/n653/mode/1up. Harnack, Adolf von, and Erwin Preuschen. Geschichte der altchristlichen litteratur bis Eusebius. 2 vols. Leipzig: J. C. Hinrichs, 1893. https://books.google.com/books?id=tlwtAAAAYAAJ&print sec=frontcover&dq=editions:OCLC6778038&lr=#v=onepag e&q=editions%3AOCLC6778038&f=false. Helm, Rudolf Wilhelm Oskar, and Adolf Bauer, eds. Hippolytus Werke: Die Chronik. Vol. 4. GCS 46. Berlin: Akademie Verlag, 1955. Hill, Charles. Regnum Caelorum: Patterns of Millennial Thought in Early Christianity. 2nd ed. Grand Rapids, Mich: Eerdmans, 2001. Kekelidze, Korneli. “The Chronicle of Hippolytus (of Rome) and the Georgian Historian Leonti Mroveli.” In Languages and Cultures of Eastern Christianity, edited by Stephen H Rapp and Paul Crego, translated by Stephen H Rapp, 97–104. The Worlds of Eastern Christianity, 300–1500 5. Burlington, VT: Ashgate, 2012. Kiesling, John Brady, and Leif Isaksen. “Stadiasmus of the Great Sea, Anonymous, a Free English Translation.” Academia Page. John Brady Kiesling, 2014. https://www.academia.edu/8243687/Stadiasmus_of_the_Gre at_Sea_Anonymous_a_free_English_translation. Lefèvre, Maurice, ed. Hippolyte: Commentaire sur Daniel. Introduction de Gustav Bardy. Paris: Éditions du Cerf, 1947. Litwa, M. David, ed. Refutation of All Heresies. Writings from the Greco-Roman World 40. Atlanta: SBL Press, 2016. Loi, Vincenzo. “La problematica storico-letteraria su Ippolito di Roma.” In Ricerche su Ippolito, 9–16. Studia Ephemeridis Augustinianum 13. Roma: Institutum Patristicum “Augustinianum,” 1977.

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———. “L’identità Letteraria di Ippolito di Roma.” In Ricerche su Ippolito, 67–88. Studia Ephemeridis Augustinianum 13. Roma: Institutum Patristicum “Augustinianum,” 1977. Mai, Angelo. Scriptorum veterum nova collectio e vaticanis codicibus. Vol. 1. Rome, 1825. https://books.google.com/books?id=HHBoAAAAcAAJ&pg =PP5#v=onepage&q&f=false. Marcovich, Miroslav, ed. Hippolytus Refutatio Omnium Haeresium. Patristische Text Und Studien 25. Berlin: W. De Gruyter, 1986. McCarthy, D. P, and Aidan Breen, eds. The Ante-Nicene Christian Pasch: De Ratione Paschali: The Paschal Tract of Anatolius, Bishop of Laodicea. Dublin: Four Courts Press, 2002. Mommsen, Theodor, ed. Chronica minora saec. IV. V. VI. VII. Vol. 1. Monumenta Germaniae Historica: Auctores Antiquissimi 9. Weimar, 1892. http://www.mgh.de/dmgh/resolving/MGH_Auct._ant._9_S. _13. Mosshammer, Alden A, ed. Georgius Syncelli Ecloga Chronographica. Leipzig: Teubner, 1984. Mosshammer, Alden A. The Easter Computus and the Origins of the Christian Era. Oxford Early Christian Studies. Oxford: Oxford University Press, 2008. Müller, Karl, ed. Geographi graeci minores. Vol. 1. Parisiis: Didot, 1855. http://books.google.com/books?id=MT4OAAAAYAAJ&pg =PA427. NASA. “Phases of the Moon: 200 to 300.” Accessed April 17, 2017. http://eclipse.gsfc.nasa.gov/phase/phases0201.html. Nautin, Pierre. Hippolyte et Josipe: contribution a l’histoire de la littèrature chrétienne du troisième siècle. Études et textes pour l’histoire du dogme de la Trinité 1. Paris: Éditions du Cerf, 1947. ———. “La controverse sur l’auteur de l’Elenchos.” Revue d’histoire ecclesiastique 47 (1952): 5–43. Norelli, Enrico, ed. Ippolito: L’ Anticristo. De Anticristo. Firenze: Nardini, 1987.

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Ogg, George. The Pseudo-Cyprianic De Pascha Computus. London: SPCK, 1955. ———. “Is A.D. 41 the Date of the Crucifixion?” The Journal of Theological Studies 43, no. 171/172 (1942): 187–88. “Pleiades Project.” Accessed April 10, 2017. https://pleiades.stoa.org/. Quasten, Johannes. Patrology. 4 vols. Westminster, Md.: Newman Press, 1950. “Recogito.” Accessed April 10, 2017. http://recogito.pelagios.org/. Richard, Marcel. “Comput et chronographie chez saint Hippolyte.” Mélange de Science Religieuse 7 (1950): 237–68. ———. “Comput et chronographie chez saint Hippolyte.” Mélange de Science Religieuse 8 (1951): 19–50. ———. “Hippolyte et Josipe.” Mélange de Science Religieuse 5 (1948): 294–308. ———. “Quelques nouveaux fragments des pères anténicéens et nicéens.” Symbolae Osloenses 38 (1963): 76–83. Richard, Marcel, Albrecht Dihle, and Gottlieb Nathanael Bonwetsch, eds. Hippolytus Werke: Kommentar zu Daniel. GCS NF 7. Berlin: Akademie Verlag, 2000. Salmon, George. “The Commentary of Hippolytus on Daniel.” Hermathena 8, no. 18 (1892): 161–90. Sargisean, B. Ananun Zamanakagrutʻiwn. Venice, 1904. https://books.google.com/books?id=97hBAAAAYAAJ&sou rce=gbs_navlinks_s. Schmidt, Thomas C. “Calculating December 25 as the Birth of Jesus in Hippolytus’ Canon and Chronicon.” Vigiliae Christianae 69, no. 5 (2015): 542–63. https://tcschmidtblog.files.wordpress.com/2015/11/schmidt -calculating-december-25-as-the-birth-of-jesus-inhippolytus1.pdf Shelton, W. Brian. Martyrdom and Exegesis in Hippolytus: An Early Church Presbyter’s Commentary on Daniel. Milton Keynes: Paternoster, 2008.

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INDEX TO THE COMMENTARY ON DANIEL

Old Testament Genesis 2:3 ....................................... 153 2:7 ......................................... 89 2:9 ......................................... 56 2:10 ....................................... 55 3:6 ......................................... 56 3:24 ....................................... 56 19:24............................ 94, 137 19:36–38 ............................ 183 22:2 ....................................... 99 41:38..................................... 71 41:41-42 ............................... 76 41:41–42 ............................ 120 Exodus 1:16 ....................................... 94 4:24–26 .............................. 170 7:1 ......................................... 75 14:21..................................... 82 14:27–28 .............................. 94 17:11................................... 124 23:7 ................................ 65, 66 25:10–11 ............................ 154 25:40..................................... 54 31:18................................... 116

297

32:16................................... 116 33:2–3 ................................ 170 34:30................................... 108 Deuteronomy 8:3 ......................................... 46 32:36..................................... 83 Joshua 3:14-16 ................................. 82 6:23-25 ................................. 82 10:12–13 .............................. 43 10:14..................................... 43 1 Samuel 2:35 ..................................... 161 1 Kings 21:1–14 ................................ 58 2 Kings 2:17 ..................................... 148 9:30 ....................................... 62 19:35–37 ............................ 104 20:1 ....................................... 42 20:2–3 .................................. 42 20:12..................................... 44 20:14–18 .............................. 45 20:5–11 ................................ 42 22:8 ....................................... 48

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23:30ff .................................. 38 24:8 ....................................... 39 24:12..................................... 39 25:27................................... 114 2 Chronicles 34:14–15 .............................. 48 36:1ff .................................... 38 36:9 ....................................... 39 Ezra 3:8 ....................................... 161 5:2 ....................................... 161 Esther 3 .......................................... 121 7:10 ..................................... 129 Psalms 87:4 (LXX 86:4).................. 81 90:4 (LXX 89:4)....... 153, 154 94:11 (LXX 93:11) ........... 116 116:11 (LXX 115:2) ......... 150 118:8–9 (LXX 117:8–9) ... 128 Proverbs 1:32 ....................................... 53 21:1 ....................................... 95 26:27..................................... 68 Ecclesiastes 10:20................................... 160 12:3–7 ................................ 145 Isaiah 1:26 ..................................... 168 9:6 ......................................... 95 11:14................................... 183 14:13–14 ............................ 143 14:19–21 ............................ 185 26:10 (LXX) ...................... 184 26:19................................... 185 29:11................................... 164 35:6 ....................................... 56 37:38................................... 104 38:1 ....................................... 42 38:2–3 .................................. 42

38:5–8 .................................. 42 39:1 ....................................... 44 39:3–7 .................................. 45 40:26................................... 126 49:9 ..................................... 164 58:9 ....................................... 61 Jeremiah 4:11 (LXX) ........................ 180 15:19..................................... 46 22:24–30 .............................. 40 25:11.................... 40, 159, 161 29:10.................... 40, 159, 161 43:7 ....................................... 48 Ezekiel 9:2 ....................................... 186 10:2 ....................................... 94 10:6–7 .................................. 94 28:2 ..................................... 143 28:9 ..................................... 143 Daniel 1:1 ......................................... 39 1:1–2 .................................... 41 1:3–6 .................................... 41 1:8 ......................................... 46 1:9–10 .................................. 46 1:11 ....................................... 46 1:12–13 ................................ 47 1:14–15 ................................ 47 1:17–19 ................................ 47 2:1–6 .................................... 70 2:8–11 .................................. 71 2:12–13 ................................ 71 2:15 ....................................... 72 2:16 ....................................... 72 2:17–23 ................................ 72 2:21–22 .............................. 119 2:24 ....................................... 73 2:25 ....................................... 73 2:26–28 ................................ 73 2:28 ....................................... 73

INDEX TO THE COMMENTARY ON DANIEL 2:30 ....................................... 74 2:31–45 ................................ 75 2:34 ....................................... 78 2:37–38 .............................. 103 2:38 ....................................... 79 2:43 ..................................... 137 2:44 ....................................... 79 2:45 ....................................... 79 2:46 ....................................... 75 2:47 ..................................... 103 2:47–48 ................................ 76 2:49 ....................................... 76 3:1 ......................................... 88 3:1–6 .................................... 79 3:8–15 .................................. 80 3:14 ....................................... 84 3:15 ........................ 84, 97, 110 3:16 ................................ 83, 84 3:16–18 ................................ 81 3:17 ................................ 84, 85 3:17–18 ......................... 86, 99 3:18 ................................ 84, 85 3:19 ................................ 86, 88 3:19–21 ................................ 86 3:21 ....................................... 87 3:23 ....................................... 89 3:24–25 ................................ 95 3:26 ....................................... 96 3:27 ....................................... 96 3:28–30 .............................. 100 4:1–9 .................................. 101 4:3 ....................................... 101 4:8 ....................................... 102 4:10–18 .............................. 103 4:11 ..................................... 109 4:13 ............................ 111, 115 4:14 ............................ 110, 111 4:15 ..................................... 112 4:15–16 .............................. 111 4:19 ..................................... 108

299

4:19–35 .............................. 106 4:20 ..................................... 109 4:23 ............................ 109, 113 4:24 ..................................... 111 4:25 .................... 109, 112, 113 4:26 ..................................... 112 4:27 ..................................... 108 4:30 ..................................... 107 4:34–35 .............................. 133 4:34–37 .............................. 113 4:37 ..................................... 112 5:1–9 .................................. 114 5:5 ....................................... 115 5:7–8 .................................. 116 5:10–12 .............................. 117 5:13–16 .............................. 118 5:17 ..................................... 118 5:18–21 .............................. 119 5:22–28 .............................. 119 5:29–31 .............................. 119 5:31 ..................................... 133 6:1–6:3 ............................... 120 6:4 ....................................... 120 6:5 ....................................... 121 6:6–8 .................................. 121 6:7 ......................................... 87 6:10 ..................................... 122 6:12 .............................. 87, 125 6:13–14 .............................. 125 6:15 ..................................... 125 6:16 .............................. 96, 126 6:17 ..................................... 126 6:18 ..................................... 127 6:19–20 .............................. 127 6:20 ....................................... 97 6:22 .............................. 97, 128 6:23 ..................................... 128 6:24 ..................................... 129 6:25 ..................................... 129 6:26–27 .............................. 129

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HIPPOLYTUS OF ROME

7:1 ....................................... 131 7:2 ....................................... 132 7:2–12 ................................ 132 7:3 ....................................... 132 7:4 .............................. 132, 133 7:5 ....................................... 134 7:6 .............................. 134, 136 7:7 ....................................... 138 7:7–12 ................................ 135 7:9–10 ................................ 141 7:9–11 ................................ 144 7:13–14 .............................. 141 7:14 ..................................... 141 7:15–16 .............................. 139 7:17–18 .............................. 140 7:19 ..................................... 144 7:19–22 .............................. 142 7:22 ..................................... 144 7:23–28 .............................. 144 7:25 ..................................... 144 7:26–27 .............................. 144 7:28 ..................................... 145 8:1–14 ................................ 156 8:4 ....................................... 156 8:8 ....................................... 157 8:11 ..................................... 157 8:11–14 .............................. 157 8:12 ..................................... 157 8:15–27 .............................. 158 9:1–7 .................................. 159 9:10 ..................................... 159 9:20–23 .............................. 160 9:21 ..................................... 167 9:23–25 .............................. 160 9:24 ............................ 162, 163 9:25 ............................ 161, 165 9:27 ............................ 166, 180 10:1–4 ................................ 166 10:2 ..................................... 166 10:5 ..................................... 167

10:6 ............................ 167, 168 10:7 ..................................... 168 10:8 ..................................... 168 10:10................................... 169 10:10–12 ............................ 169 10:12–14 ............................ 170 10:16................................... 169 10:18–19 ............................ 169 10:19................................... 170 10:20–21 ............................ 170 11:2 ............................ 170, 171 11:2–4 ................................ 171 11:3 ..................................... 171 11:6 ..................................... 174 11:6–7 ................................ 174 11:8 ..................................... 175 11:17.......................... 177, 178 11:21................................... 178 11:27.......................... 177, 178 11:28................................... 173 11:34................................... 174 11:36–45 ............................ 179 11:41................................... 183 11:44................................... 176 12:2–3 ................................ 184 12:4 ..................................... 165 12:5–7 ................................ 185 12:7 ............................ 186, 187 12:8–10 .............................. 187 12:9 ..................................... 165 12:9–10 .............................. 187 12:10................................... 188 12:11–12 ................... 180, 183 Hosea 14:9 (14:10 LXX)................ 73 Amos 3:7 ......................................... 66 5:18–20 .............................. 151 Jonah 2:10 ....................................... 98

INDEX TO THE COMMENTARY ON DANIEL Malachi 3:6 ......................................... 88 Apocrypha Bel and the Dragon 4 ............................................ 87 5 ............................................ 87 6 ............................................ 87 31 .......................................... 96 41 .......................................... 87 Susannah 1–2................................. 48, 49 1–3........................................ 40 3 ............................................ 49 4–6........................................ 50 5 ............................................ 51 7 ............................................ 56 7–8........................................ 50 9 ............................................ 52 10–11 ................................... 52 12 .......................................... 52 12 .......................................... 51 13–14 ................................... 52 14 .......................................... 53 15 .......................................... 53 17–18 ................................... 57 18 .......................................... 57 19–21 ................................... 57 22 .......................................... 59 22–23 ................................... 59 24 .......................................... 61 26 .......................................... 61 27 .......................................... 61 28–30 ................................... 62 31 .......................................... 62 32 .......................................... 62 34 .......................................... 62 35 .......................................... 63 36–41 ................................... 63 39 .......................................... 67

301

42–43 ................................... 63 45–46 ................................... 64 46 .......................................... 64 47–50 ................................... 65 50 .......................................... 65 51–55 ................................... 65 54 .......................................... 67 55 .......................................... 65 56 .......................................... 66 57–59 ................................... 67 58 .......................................... 67 60 .......................................... 68 60–61 ................................... 67 60–62 ................................... 68 62–64 ................................... 69 Song of the Three Children 1 ............................................ 89 23–24 ................................... 93 24–25 ................................. 129 25 .......................................... 93 26–27 ................................... 94 29 .......................................... 91 35 .......................................... 91 39 .......................................... 91 51 .......................................... 91 66–67 ................................... 92 68 .......................................... 93 Tobit 3:16–17 ................................ 66 1 Maccabees 1:1–64 ................................ 159 1:9 ....................................... 135 2:17–18 .............................. 172 2:19–22 .............................. 172 2:22–27 .............................. 172 2:28 ..................................... 173 2:33–34 .............................. 173 2:37 ..................................... 173 2:39–40 .............................. 173 2:45–47 .............................. 174

302

HIPPOLYTUS OF ROME

6:57–58 .............................. 176 11:9–10 .............................. 177 2 Maccabees 7:1–2 .................................... 83 7:1–41 .................................. 97 7:3–6 .................................... 83 9:12 ..................................... 104 New Testament Matthew 1:11 ....................................... 49 2:2 ......................................... 44 3:17 ..................................... 186 4:4 ......................................... 46 7:2 ......................................... 94 7:13–14 ................................ 57 10:28..................................... 80 10:38..................................... 83 11:13................................... 163 13:43................................... 184 19:26................ 43, 71, 97, 126 22:21................................... 122 24:3 ..................................... 145 24:6 ..................................... 147 24:7 ..................................... 147 24:8 ..................................... 147 24:14................................... 147 24:15................................... 147 24:15–16 ............................ 179 24:15–22 ............................ 147 24:20................................... 182 24:21................................... 180 24:22................................... 182 24:23................................... 148 24:24................................... 148 24:26................................... 148 24:27................................... 148 24:29–30 ............................ 182 24:42................................... 145 24:44................................... 146

24:46–51 ............................ 146 26:39..................................... 99 27:24..................................... 64 27:51..................................... 44 27:66................................... 126 Mark 1:11 ..................................... 186 10:27................ 43, 71, 97, 126 12:17................................... 122 13:4 ..................................... 145 13:7 ..................................... 147 13:8 ..................................... 147 13:10................................... 147 13:14.......................... 147, 179 13:14–20 ............................ 147 13:20................................... 182 13:22................................... 148 13:24–25 ............................ 182 13:28–29 ............................ 147 13:35................................... 145 13:37................................... 146 14:36..................................... 99 Luke 2:1-2 ................................... 139 2:41–52 ................................ 37 3:22 ..................................... 186 4:4 ......................................... 46 4:18–19 .............................. 163 6:38 ....................................... 94 13:15–16 ............................ 164 13:24..................................... 57 14:33..................................... 83 18:27................ 43, 71, 97, 126 20:25................................... 122 21:20................................... 146 21:7 ..................................... 145 21:31................................... 147 22:42..................................... 99 John 1:29 ............................ 162, 186

INDEX TO THE COMMENTARY ON DANIEL 4:6 ....................................... 154 5:25 ..................................... 185 5:29 ..................................... 185 7:38 ....................................... 56 11:43..................................... 63 19:19–20 ............................ 188 Acts 1:6–8 .................................. 146 5:18–20 .............................. 123 5:29 ..................................... 123 7:58–60 ................................ 98 12:1–11 ................................ 98 Romans 2:22 ....................................... 57 3:20 ....................................... 56 3:4 ....................................... 150 6:16 ..................................... 122 6:6 ......................................... 56 8:35 ..................................... 124 13:1 ..................................... 123 13:3–4 ................................ 123 14:8 ....................................... 98 14:9 ....................................... 59 1 Corinthians 2:9 ....................................... 187 2:13 ..................................... 102 3:15 ..................................... 184 3:20 ..................................... 116 10:11..................................... 54 11:10..................................... 62 2 Corinthians 3:7 ....................................... 108 11:23–33 .............................. 98 11:3 ................................ 57, 60 Galatians 2:4 ......................................... 52 4:4 ....................................... 169 Ephesians 1:21 ....................................... 93 2:14–15 .............................. 162

303

5:14 ..................................... 185 Colossians 2:14 ..................................... 162 4:1 ....................................... 104 1 Thessalonians 5:3 ....................................... 180 2 Thessalonians 2:1–8 .................................. 150 2:6 ....................................... 150 2:8 ....................................... 184 2:9 ....................................... 179 1 Timothy 2:4 ......................................... 87 4:10 ..................................... 107 6:17 ..................................... 107 Hebrews 8:5 ......................................... 54 1 Peter 1:12 ..................................... 187 1:24 ..................................... 107 2 Peter 2:19 ..................................... 122 3:8 .............................. 153, 154 Revelation 2:11 ....................................... 60 3:7 ....................................... 164 5:1–10 ................................ 165 6:9–11 ................................ 151 9:13–14 .............................. 111 11:3 ..................................... 180 13:2 ..................................... 182 13:12................................... 182 13:16–17 ............................ 181 13:18................................... 179 17:10................................... 153 20:4 ..................................... 153 20:6 ................................ 60, 99 20:14..................................... 60 21:8 ....................................... 60