Article

Hippolytus of Rome — commentary on Scripture

📅 September 1, 2026

1 Corinthians 2:8 — The Discourse on the Holy Theophany

As John says these things to the multitude, and as the people watch in eager expectation of seeing some strange spectacle with their bodily eyes, and the devil is struck with amazement at such a testimony from John, lo, the Lord appears, plain, solitary, uncovered, without escort, having on Him the body of man like a garment, and hiding the dignity of the Divinity, that He may elude the snares of the dragon.

1 Corinthians 2:9 — Against Plato, on the Cause of the Universe

But the righteous will remember only the righteous deeds by which they reached the heavenly kingdom, in which there is neither sleep, nor pain, nor corruption, nor care, nor night, nor day measured by time; nor sun traversing in necessary course the circle of heaven, which marks the limits of seasons, or the points measured out for the life of man so easily read; nor moon waning or waxing, or inducing the changes of seasons, or moistening the earth; no burning sun, no changeful Bear, no Orion coming forth, no numerous wandering of stars, no painfully-trodden earth, no abode of paradise hard to find; no furious roaring of the sea, forbidding one to touch or traverse it; but this too will be readily passable for the righteous, although it lacks no water. There will be no heaven inaccessible to men, nor will the way of its ascent be one impossible to find; and there will be no earth unwrought, or toilsome for men, but one producing fruit spontaneously in beauty and order; nor will there be generation of wild beasts again, nor the bursting substance of other creatures. Neither with man will there be generation again, but the number of the righteous remains indefectible with the righteous angels and spirits. Ye who believe these words, O men, will be partakers with the righteous, and will have part in these future blessings, which "eye hath not seen nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him." To Him be the glory and the power, for ever and ever. Amen.

1 Corinthians 5:7 — Fragments - Dogmatical and Historical

And for this reason three seasons of the year prefigured the Saviour Himself, so that He should fulfil the mysteries prophesied of Him. In the Passover season, so as to exhibit Himself as one destined to be sacrificed like a sheep, and to prove Himself the true Paschal-lamb, even as the apostle says, "Even Christ," who is God, "our passover was sacrificed for us." And at Pentecost so as to presignify the kingdom of heaven as He Himself first ascended to heaven and brought man as a gift to God.

1 Corinthians 8:6 — Against the Heresy of One Noetus

This word declares the mystery of the truth rightly and clearly. He who is over all is God; for thus He speaks boldly, "All things are delivered unto me of my Father." He who is over all, God blessed, has been born; and having been made man, He is (yet) God for ever. For to this effect John also has said, "Which is, and which was, and which is to come, the Almighty." And well has he named Christ the Almighty. For in this he has said only what Christ testifies of Himself. For Christ gave this testimony, and said, "All things are delivered unto me of my Father;" and Christ rules all things, and has been appointed Almighty by the Father.

1 Corinthians 10:11 — Hippolytus Exegetical Fragments

"And she said to her maids, Bring me oil." For faith and love prepare oil and unguents to those who are washed. But what were these unguents, but the commandments of the holy Word? And what was the oil, but the power of the Holy Spirit, with which believers are anointed as with ointment after the layer of washing? All these things were figuratively represented in the blessed Susannah, for our sakes, that we who now believe on God might not regard the things that are done now in the Church as strange, but believe them all to have been set forth in figure by the patriarchs of old, as the apostle also says: "Now these things happened unto them for ensamples: and they were written for our instruction, on whom the ends of the world are come."

1 Corinthians 11:19 — Hippolytus Refutation of All Heresies Book IX

A lengthened conflict, then, having been maintained concerning all heresies by us who, at all events, have not left any unrefuted, the greatest struggle now remains behind, viz., to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion among all the faithful throughout the entire world. For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles of this (opinion), in order that its offshoots, becoming a matter of general notoriety, may be made the object of universal scorn.

1 Corinthians 11:32 — Hippolytus Refutation of All Heresies Book VI

Now the image is the Spirit that is wafted over the water; and whosoever is not fashioned into a figure of this, will perish with the world, inasmuch as he continues only potentially, and does exist actually. This, he says, is what has been spoken, "that we should not be condemned with the world." If one, however, be made into the figure of (the Spirit), and be generated from an indivisible point, as it has been written in the Announcement, (such a one, albeit) small, will become great. But what is great will continue unto infinite and unalterable duration, as being that which no longer is subject to the conditions of a generated entity.

1 Corinthians 15:20 — Fragments - Dogmatical and Historical

He calls Him, then, "the first-fruits of them that sleep," as the "first-begotten of the dead." For He, having risen, and being desirous to show that that same (body) had been raised which had also died, when His disciples were in doubt, called Thomas to Him, and said, "Reach hither; handle me, and see: for a spirit hath not bone and flesh, as ye see me have." In calling Him the first-fruits, he testified to that which we have said, viz., that the Saviour, taking to Himself the flesh out of the same lump, raised this same flesh, and made it the first-fruits of the flesh of the righteous, in order that all we who have believed in the hope of the Risen One may have the resurrection in expectation.

1 Corinthians 15:52 — Dubious and Spurious Pieces

For at that time the trumpet shall sound, and awake those that sleep from the lowest parts of the earth, righteous and sinners alike. And every kindred, and tongue, and nation, and tribe shall be raised in the twinkling of an eye; and they shall stand upon the face of the earth, waiting for the coming of the righteous and terrible Judge, in fear and trembling unutterable. For the river of fire shall come forth in fury like an angry sea, and shall burn up mountains and hills, and shall make the sea vanish, and shall dissolve the atmosphere with its heat like wax. The stars of heaven shall fall, the sun shall be turned into darkness, and the moon into blood. The heaven shall be rolled together like a scroll: the whole earth shall be burnt up by reason of the deeds done in it, which men did corruptly, in fornications, in adulteries, and in lies and uncleanness, and in idolatries, and in murders, and in battles. For there shall be the new heaven and the new earth.

1 John 2:18 — Dubious and Spurious Pieces

And the apostles, who speak of God, in establishing the truth of the advent of the Lord Jesus Christ, have each of them indicated the appearing of these abominable and ruin-working men, and have openly announced their lawless deeds. First of all Peter, the rock of the faith, whom Christ our God called blessed, the teacher of the Church, the first disciple, he who has the keys of the kingdom, has instructed us to this effect: "Know this first, children, that there shall come in the last days scoffers, walking after their own lusts. And there shall be false teachers among you, who privily shall bring in damnable heresies." After him, John the theologian, and the beloved of Christ, in harmony with him, cries, "The children of the devil are manifest; and even now are there many antichrists; but go not after them. Believe not every spirit, because many false prophets are gone out into the world." And then Jude, the brother of James, speaks in like manner: "In the last times there shall be mockers, walking after their own ungodly lusts. There be they who, without fear, feed themselves." You have observed the concord of the theologians and apostles, and the harmony of their doctrine.

1 John 3:10 — Dubious and Spurious Pieces

1 John 4:1 — Dubious and Spurious Pieces

1 Kings 3:12 — FRAGMENT ON PROVERBS

Proverbs are words of exhortation that serve the whole path of life. They serve as guides and signs for those who are seeking their way to God by reviving them when they become tired by the length of the road. These, moreover, are the proverbs of "Solomon," that is to say, the "peacemaker," who, in truth, is Christ the Savior. And since we understand the words of the Lord without offence as being the words of the Lord, that no one may mislead us by likeness of name, he tells us who wrote them and of what people he was king in order that the credit of the speaker may make the discourse acceptable and the hearers attentive. For these proverbs are the words of that Solomon to whom the Lord said, "I will give you a wise and understanding heart; so that there has been no one like you upon the earth, and after you there shall not arise any one like you." … Now he was the wise son of a wise father. This is why David's name, by whom Solomon was begotten, was added. From a child he was instructed in the sacred Scriptures and obtained his dominion not by lot, nor by force, but by the judgment of the Spirit and the decree of God.

1 Peter 1:4 — Hippolytus Dogmatical and Historical Fragments

The Father of immortality sent the immortal Son and Word into the world, who came to man in order to wash him with water and the Spirit; and He, begetting us again to in corruption of soul and body, breathed into us the breath (spirit) of life, and endued us with an incorruptible panoply. If, therefore, man has become immortal, he will also be God.

1 Peter 3:19 — On Christ and Antichrist, Section 26

He showed all power given by the Father to the Son [Matthew 28:18], who is ordained Lord of things in heaven, and things on earth, and things under the earth, and Judge of all [Philippians 2:10]: of things in heaven, because He was born, the Word of God, before all (ages); and of things on earth, because He became man in the midst of men, to re-create our Adam through Himself; and of things under the earth, because He was also reckoned among the dead, preaching the Gospel to the souls of the saints [1 Peter 3:19], (and) by death overcoming death.

1 Peter 3:19 — On Christ and Antichrist, Section 45

He [John the Baptist] also first preached to those in Hades, becoming a forerunner there when he was put to death by Herod, that there too he might intimate that the Saviour would descend to ransom the souls of the saints from the hand of death.

1 Peter 4:6 — On Christ and Antichrist, Section 45

1 Peter 4:6 — On Christ and Antichrist, Section 26

1 Samuel 9:9 — ON THE ANTICHRIST 2

For with what reason should the prophet be called a prophet, unless he in spirit foresaw the future? For if the prophet spoke of any chance event, he would not be a prophet then in speaking of things which were under the eye of all. But one who sets forth in detail things yet to be, was rightly judged a prophet. Wherefore prophets were with good reason called from the very first "seers."

1 Samuel 10:1 — THE REFUTATION OF ALL HERESIES 5.4

We, however, he says, are spiritual, who, from the life-giving water of Euphrates, which flows through the midst of Babylon, choose our own peculiar quality as we pass through the true gate, which is the blessed Jesus. And of all men, we Christians alone are those who in the third gate celebrate the mystery, and are anointed there with the unspeakable chrism from a horn, as David (was anointed), not from an earthen vessel, he says, as (was) Saul, who held converse with the evil demon of carnal concupiscence.

1 Samuel 28:14 — Hippolytus Exegetical Fragments

The question is raised, whether Samuel rose by the hand of the sorceress or not. And if, indeed, we were to allow that he did rise, we should be propounding what is false. For how could a demon call back the soul, I say not of a righteous man merely, but of any one whatever, when it had gone, and was tarrying one knew not where? But he says, how then was the woman dismayed, and how did she see in an extraordinary way men ascending? For if her vision had not been of an extraordinary kind, she would not have said, "I see gods ascending out of the earth." She invoked one, and how did there ascend many? What then? Shall we say that the souls of all who appeared ascended, and those, too, not invoked by the woman; or that what was seen was merely phantasms of them? Even this, however, will not suffice. How, he urges further, did Saul recognise (what appeared), and do obeisance? Well, Saul did not actually see, but only, on being told by the woman that the figure of one of those who ascended was the figure he desired, and taking it to be Samuel, he consulted it as such, and did it obeisance. And it could be no difficult matter for the demon to conjure up the form of Samuel, as it was known to him. How then, says he, did he foretell the calamities that were to befall Saul and Jonathan at the same time? He did foretell indeed the end of the war, and how Saul would be overcome, drawing that as an inference from the wrath of God against him. Just as a physician, who has no exact knowledge of the science, might yet, seeing a patient past cure, tell of his death, though he made an error as to the hour, so, too, the demon, knowing the wrath of God by Saul's deeds, and by this very attempt to consult the sorceress, foretells his defeat and his death at the same time, though in error as to the day of his death.

1 Thessalonians 4:12 — Treatise on Christ and Antichrist

Concerning the resurrection of the righteous, Paul also speaks thus in writing to the Thessalonians: "We would not have you to be ignorant concerning them which are asleep, that ye sorrow not even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. For this we say unto you by the word of the Lord, that we which are alive (and) remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice and trump of God, and the dead in Christ shall rise first. Then we which are alive (and) remain shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord."

1 Thessalonians 4:16 — Dubious Hippolytus Fragments

1 Timothy 2:5 — Hippolytus Exegetical Fragments

Now, in order that He might be shown to have together in Himself at once the nature of God and that of man,-as the apostle, too, says: "Mediator between God and men, the man Christ Jesus.

1 Timothy 4:1 — The Refutation of All Heresies - Book 8

Others, however, styling themselves Encratites, acknowledge some things concerning God and Christ in like manner with the Church. In respect, however, of their mode of life, they pass their days inflated with pride. They suppose, that by meats they magnify themselves, while abstaining from animal food, (and) being water-drinkers, and forbidding to marry, and devoting themselves during the remainder of life to habits of asceticism. But persons of this description are estimated Cynics rather than Christians, inasmuch as they do not attend unto the words spoken against them through the Apostle Paul. Now he, predicting the novelties that were to be hereafter introduced ineffectually by certain (heretics), made a statement thus: "The Spirit speaketh expressly, In the latter times certain will depart from sound doctrine, giving heed to seducing spirits and doctrines of devils, uttering falsehoods in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, to abstain from meats, which God has created to be partaken of with thanksgiving by the faithful, and those who know the truth; because every creature of God is good, and nothing to be rejected which is received with thanksgiving; for it is sanctified by the word of God and prayer." This voice, then, of the blessed Paul, is sufficient for the refutation of those who live in this manner, and plume themselves on being just; (and) for the purpose of proving that also, this (tenet of the Encratites) constitutes a heresy. But even though there have been denominated certain other heresies-I mean those of the Cainites, Ophites, or Noachites, and of others of this description-I have not deemed it requisite to explain the things said or done by these, test on this account they may consider themselves somebody, or deserving of consideration. Since, however, the statements concerning these appear to be sufficient, let us pass on to the cause of evils to all, (viz.,) the heresy of the Noetians. Now, after we have laid bare the root of this (heresy), and stigmatized openly the venom, as it were, lurking within it, let us seek to deter from an error of this description those who have been impelled into it by a violent spirit, as it were by a swollen torrent.

1 Timothy 4:3 — Hippolytus Refutation of All Heresies Book VII

For bear with me, O Marcion: as you have instituted a comparison of what is good and evil, I also to-day will institute a comparison following up your own tenets, as you suppose them to be. You affirm that the Demiurge of the world is evil — why not hide your countenance in shame, (as thus) teaching to the Church the doctrines of Empedocles? You say that there is a good Deity who destroys the works of the Demiurge: then do not you plainly preach to your pupils, as the good Deity, the Friendship of Empedocles. You forbid marriage, the procreation of children, (and) the abstaining from meats which God has created for participation by the faithful, and those that know the truth. (Thinkest thou, then,) that thou canst escape detection, (while thus) enjoining the purificatory rites of Empedocles? For in point of fact you follow in every respect this (philosopher of paganism), while you instruct your own disciples to refuse meats, in order not to eat any body (that might be) a remnant of a soul which has been punished by the Demiurge. You dissolve marriages that have been cemented by the Deity. And here again you conform to the tenets of Empedocles, in order that for you the work of Friendship may be perpetuated as one (and) indivisible. For, according to Empedocles, matrimony separates unity, and makes (out of it) plurality, as we have proved.

1 Timothy 4:3 — Hippolytus Refutation of All Heresies Book VIII

1 Timothy 6:2 — Treatise on Christ and Antichrist

Only see that you do not give these things over to unbelieving and blasphemous tongues, for that is no common danger. But impart them to pious and faithful men, who desire to live holily and righteously with fear. For it is not to no purpose that the blessed apostle exhorts Timothy, and says, "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith." And again, "Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me in many exhortations, the same commit thou to faithful men, who shall be able to teach others also." If, then, the blessed (apostle) delivered these things with a pious caution, which could be easily known by all, as he perceived in the spirit that "all men have not faith," how much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men?

1 Timothy 6:16 — Hippolytus Dogmatical and Historical Fragments

7. The beloved generates love, and the light immaterial the light inaccessible.

1 Timothy 6:20 — Hippolytus Refutation of All Heresies Book IX

2 Corinthians 2:11 — Hippolytus Refutation of All Heresies Book VI

And she perceived that all the rest of the Aeons, as being begotten, generate by conjugal intercourse. The Father, on the other hand, alone, without copulation, has produced (an offspring). She wished to emulate the Father, and to produce (offspring) of herself without a marital partner, that she might achieve a work in no wise inferior to (that of) the Father. (Sophia, however,) was ignorant that the Unbegotten One, being an originating principle of the universe, as well as root and depth and abyss, alone possesses the power of self-generation. But Sophia, being begotten, and born after many more (Aeons), is not able to acquire possession of the power inherent in the Unbegotten One.

2 Corinthians 5:17 — The Refutation of All Heresies - Book 10

This Logos the Father in the latter days sent forth, no longer to speak by a prophet, and not wishing that the Word, being obscurely proclaimed, should be made the subject of mere conjecture, but that He should be manifested, so that we could see Him with our own eyes. This Logos, I say, the Father sent forth, in order that the world, on beholding Him, might reverence Him who was delivering precepts not by the person of prophets, nor terrifying the soul by an angel, but who was Himself-He that had spoken-corporally present amongst us. This Logos we know to have received a body from a virgin, and to have remodelled the old man by a new creation. And we believe the Logos to have passed through every period in this life, in order that He Himself might serve as a law for every age, and that, by being present (amongst) us, He might exhibit His own manhood as an aim for all men. And that by Himself in person He might prove that God made nothing evil, and that man possesses the capacity of self-determination, inasmuch as he is able to will and not to will, and is endued with power to do both. This Man we know to have been made out of the compound of our humanity. For if He were not of the same nature with ourselves, in vain does He ordain that we should imitate the Teacher. For if that Man happened to be of a different substance from us, why does He lay injunctions similar to those He has received on myself, who am born weak; and how is this the act of one that is good and just? In order, however, that He might not be supposed to be different from us, He even underwent toil, and was willing to endure hunger, and did not refuse to feel thirst, and sunk into the quietude of slumber. He did not protest against His Passion, but became obedient unto death, and manifested His resurrection. Now in all these acts He offered up, as the first-fruits, His own manhood, in order that thou, when thou art in tribulation, mayest not be disheartened, but, confessing thyself to be a man (of like nature with the Redeemer), mayest dwell in expectation of also receiving what the Father has granted unto this Son.

2 Corinthians 12:2 — Hippolytus Refutation of All Heresies Book V

For this, he says, is the Resurrection that takes place through the gate of heaven, through which, he says, all those that do not enter remain dead. These same Phrygians, however, he says, affirm again that this very (man), as a consequence of the change, (becomes) a god. For, he says, he becomes a god when, having risen from the dead, he will enter into heaven through a gate of this kind. Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating "that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare."

2 Corinthians 12:4 — The Refutation of All Heresies - Book 7

Now this (mystery) was not made known to previous generations, as he says, it has been written, "By revelation was made known unto me the mystery; " and, "I have heard inexpressible words which it is not possible for man to declare." The light, (therefore,) which came down from the Ogdoad above to the Son of the Hebdomad, descended from the Hebdomad upon Jesus the son of Mary, and he had radiance imparted to him by being illuminated with the light that shone upon him. This, he says, is that which has been declared: "The Holy Spirit will come upon thee," (meaning) that which proceeded from the Sonship through the conterminous spirit upon the Ogdoad and Hebdomad, as far as Mary; "and the power of the Highest will overshadow thee," (meaning) the power of the anointing, (which streamed) from the (celestial) height above (through) the Demiurge, as far as the creation, which is (as far as) the Son. And as far as that (Son) he says the world consisted thus. And as far as this, the entire Sonship, which is left behind for benefiting the souls in Formlessness, and for being the recipient in turn of benefits,-(this Sonship, I say,) when it is transformed, followed Jesus, and hastened upwards, and came forth purified. And it becomes most refined, so that it could, as the first (Sonship), hasten upwards through its own instrumentality. For it possesses all the power that, according to nature, is firmly connected with the light which from above shone down (upon earth).

2 Corinthians 13:4 — Hippolytus Exegetical Fragments

And again, if any one will take the words as meaning, not that there will be some lying in wait against Dan like serpents, but that this Dan himself lies in wait against others, we may say that those meant thereby are the scribes and Pharisees, hypocrites who, while in possession of the power of judgment and instruction among the people, fastened like snakes upon Christ, and strove impiously to compass His fall, vexing Him with their stings as He held on in His lofty and gentle course. But if that horseman did indeed fall, He fell at least of His own will, voluntarily enduring the death of the flesh. And, moreover, it was destined that He should come to life again, having the Father as His helper and conductor. For the Son, being the power of God the Father, endued the temple of His own body again with life. Thus is He said to have been saved by the Father, as He stood in peril as a man, though by nature He is God, and Himself maintains the whole creation, visible and invisible, in a state of wellbeing. In this sense, also, the inspired Paul says of Him: "Though He was crucified in weakness, yet He liveth by the power of God."

2 Peter 1:4 — Hippolytus Refutation of All Heresies Book X

But if thou art desirous of also becoming a god, obey Him that has created thee, and resist not now, in order that, being found faithful in that which is small, you may be enabled to have entrusted to you also that which is great. wasted by disease. For thou hast become God:

2 Peter 1:18 — Hippolytus Refutation of All Heresies Book X

Now the Logos of God controls all these; the first begotten Child of the Father, the voice of the Dawn antecedent to the Morning Star.

2 Peter 1:21 — Fragments - Dogmatic and Historical

For as the blessed prophets were made, so to speak, eyes for us, they foresaw through faith the mysteries of the word, and became ministers of these things also to succeeding generations, not only reporting the past, but also announcing I the present and the future, so that the prophet might not appear to be one only for the time being, but might also predict the future for all generations, and so be reckoned a (true) prophet. For these fathers were furnished with the Spirit, and largely honoured by the Word Himself; and just as it is with instruments of music. so had they the Word always, like the plectrum, in union with them, and when moved by Him the prophets announced what God willed. For they spake not of their own power (let there be no mistake as to that ), neither did they declare what pleased themselves. But First of all they were endowed with wisdom by the Word, and then again were rightly instructed in the future by means of visions. And then, when thus themselves fully convinced, they spake those things which were revealed by God to them alone, and concealed from all others. For with what reason should the prophet be called a prophet, unless he in spirit foresaw the future? For if the prophet spake of any chance event, he would not be a prophet then in speaking of things which were under the eye of aIl. But one who sets forth in detail things yet to be, was rightly judged a prophet. Wherefore prophets were with good reason called from the very first "seers." And hence we, too, who are rightly instructed in what was declared aforetime by them, speak not of our own capacity. For we do not attempt to made any change one way or another among ourselves in the words that were spoken of old by them, but we make the Scriptures in which these are written public, and read them to those who can believe rightly; for that is a common benefit for both parties: for him who speaks, in holding in memory and setting forth correctly things uttered of old; and for him who hears, in giving attention to the things spoken. Since, then, in this there is a work assigned to both parties together, viz., to him who speaks, that he speak forth faithfully without regard to risk, and to him who hears, that he hear and receive in faith that which is spoken, I beseech you to strive together with me in prayer to God.

2 Peter 2:1 — Dubious Hippolytus Fragments

2 Peter 2:4 — Hippolytus Refutation of All Heresies Book X

And by means of this knowledge you shall escape the approaching threat of the fire of judgment, and the rayless scenery of gloomy Tartarus, where never shines a beam from the irradiating voice of the Word! You shall escape the boiling flood of hell's eternal lake of fire and the eye ever fixed in menacing glare of fallen angels chained in Tartarus as punishment for their sins; and you shall escape the worm that ceaselessly coils for food around the body whose scum has bred it.

2 Peter 2:22 — The Refutation of All Heresies - Book 9

There has appeared one, Noetus by name, and by birth a native of Smyrna. This person introduced a heresy from the tenets of Heraclitus. Now a certain man called Epigonus becomes his minister and pupil, and this person during his sojourn at Rome disseminated his godless opinion. But Cleomenes, who had become his disciple, an alien both in way of life and habits from the Church, was wont to corroborate the (Noetian) doctrine. At that time, Zephyrinus imagines that he administers the affairs of the Church -an uninformed and shamefully corrupt man. And he, being persuaded by proffered gain, was accustomed to connive at those who were present for the purpose of becoming disciples of Cleomenes. But (Zephyrinus) himself, being in process of time enticed away, hurried headlong into the same opinions; and he had Callistus as his adviser, and a fellow-champion of these wicked tenets. But the life of this (Callistus), and the heresy invented by him, I shall after a little explain. The school of these heretics during the succession of such bishops, continued to acquire strength and augmentation, from the fact that Zephyrinus and Callistus helped them to prevail. Never at any time, however, have we been guilty of collusion with them; but we have frequently offered them opposition, and have refuted them, and have forced them reluctantly to acknowledge the truth. And they, abashed and constrained by the truth, have confessed their errors for a short period, but after a little, wallow once again in the same mire.

2 Peter 3:3 — Dubious Hippolytus Fragments

First of all Peter, the rock of the faith, whom Christ our God called blessed, the teacher of the Church, the first disciple, he who has the keys of the kingdom, has instructed us to this effect: "Know this first, children, that there shall come in the last days scoffers, walking after their own lusts.

2 Peter 3:12 — Dubious Hippolytus Fragments

For the river of fire shall come forth in fury like an angry sea, and shall burn up mountains and hills, and shall make the sea vanish, and shall dissolve the atmosphere with its heat like wax.

2 Thessalonians 2:1 — Fragments - Dogmatical and Historical

And the blessed Apostle Paul, writing to the Thessalonians, says: "Now we beseech you, brethren, concerning the coming of our Lord Jesus Christ, and our gathering together at it, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letters as from us, as that the day of the Lord is at hand. Let no man deceive you by any means; for (that day shall not come) except there come the falling away first, and that man of sin be revealed, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he sitteth in the temple of God, showing himself that he is God. Remember ye not, that when I was yet with you, I told you these things? And now ye know what withholdeth, that he might be revealed in his time. For the mystery of iniquity doth already work; only he who now letteth (will let), until he be taken out of the way. And then shall that wicked be revealed, whom the Lord Jesus shall consume with the Spirit of His mouth, and shall destroy with the brightness of His coming: (even him) whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness." And Esaias says, "Let the wicked be cut off, that he behold not the glory of the Lord."

2 Thessalonians 2:3 — Dubious and Spurious Pieces

But as, in accordance with the train of our discussion, we have been constrained to come to the matter of the days of the dominion of the adversary, it is necessary to state in the first place what concerns his nativity and growth; and then we must turn our discourse, as we have said before, to the expounding of this matter, viz., that in all respects the accuser and son of lawlessness is to make himself like our Saviour. Thus also the demonstration makes the matter clear to us. Since the Saviour of the world, with the purpose of saving the race of men, was born of the immaculate and virgin Mary, and in the form of the flesh trod the enemy under foot, in the exercise of the power of His own proper divinity; in the same manner also will the accuser come forth from an impure woman upon the earth, but shall be born of a virgin spuriously. For our God sojourned with us in the flesh, after that very flesh of ours which He made for Adam and all Adam's posterity, yet without sin. But the accuser, though he take up the flesh, will do it only in appearance; for how should we wear that flesh which he did not make himself, but against which he warreth daily? And it is my opinion, beloved, that he will assume this phenomenal kind of flesh as an instrument. For this reason also is he to be born of a virgin, as if a spirit, and then to the rest he will be manifested as flesh. For as to a virgin bearing, this we have known only in the case of the all-holy Virgin, who bore the Saviour verily clothed in flesh. For Moses says, "Every male that openeth the womb shall be called holy unto the Lord." This is by no means the case with him; but as the adversary will not open the womb, so neither will he take to himself real flesh, and be circumcised as Christ was circumcised. And even as Christ chose His apostles, so will he too assume a whole people of disciples like himself in wickedness.

2 Thessalonians 3:2 — Fragments - Dogmatical and Historical

For it is not to no purpose that the blessed apostle exhorts Timothy, and says, "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith." And again, "Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me in many exhortations, the same commit thou to faithful men, who shall be able to teach others also." If, then, the blessed (apostle) delivered these things with a pious caution, which could be easily known by all, as he perceived in the spirit that "all men have not faith," how much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men?

2 Timothy 2:1 — Fragments - Dogmatic and Historical

As it was your desire, my beloved brother Theophilus, to be thoroughly informed on those topics which I put summarily before you, I have thought it right to set these matters of inquiry clearly forth to your view, drawing largely from the Holy Scriptures themselves as from a holy fountain, in order that you may not only have the pleasure of hearing them on the testimony of men, but may also be able, by surveying them in the light of (divine) authority, to glorify God in all. For this will be as a sure supply furnished you by us for your journey in this present life, so that by ready argument applying things ill understood and apprehended by most, you may sow them in the ground of your heart, as in a rich and clean soil. By these, too, you will be able to silence those who oppose and gainsay the word of salvation. Only see that you do not give these things over to unbelieving and blasphemous tongues, for that is no common danger. But impart them to pious and faithful men, who desire to live holily and righteously with fear. For it is not to no purpose that the blessed apostle exhorts Timothy, and says, "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith." And again, "Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me in many exhortations, the same commit thou to faithful men, who shall be able to teach others also." If, then, the blessed (apostle) delivered these things with a pious caution, which could be easily known by all, as he perceived in the spirit that "all men have not faith," how much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men?

2 Timothy 2:2 — TREATISE ON CHRIST AND ANTICHRIST 1

[Only] see that you do not give these scriptural teachings over to unbelieving and blasphemous tongues, for that is a danger greatly to be avoided. But impart them to pious and faithful men who desire to live in a holy way and righteously with fear. For it is not to no purpose that the blessed apostle exhorts Timothy, and says, "O Timothy, keep that which is committed to your trust, avoiding profane and vain babblings and oppositions of science falsely so called; which some professing have erred concerning the faith." And again, "You therefore, my son, be strong in the grace that is in Christ Jesus. And the things that you have heard from me in many exhortations, the same you should commit to faithful men, who shall be able to teach others also." The blessed apostle delivered these things with a pious caution, aware that they could be easily known and distorted by anyone who does not have faith. How much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men.

2 Timothy 3:1 — Fragments - Dogmatical and Historical

As these things, then, are in the future, and as the ten toes of the image are equivalent to (so many) democracies, and the ten horns of the fourth beast are distributed over ten kingdoms, let us look at the subject a little more closely, and consider these matters as in the clear light of a personal survey. The golden head of the image and the lioness denoted the Babylonians; the shoulders and arms of silver, and the bear, represented the Persians and Medes; the belly and thighs of brass, and the leopard, meant the Greeks, who held the sovereignty from Alexander's time; the legs of iron, and the beast dreadful and terrible, expressed the Romans, who hold the sovereignty at present; the toes of the feet which were part clay and part iron, and the ten horns, were emblems of the kingdoms that are yet to rise; the other little horn that grows up among them meant the Antichrist in their midst; the stone that smites the earth and brings judgment upon the world was Christ.

2 Timothy 4:8 — Hippolytus Dogmatical and Historical Fragments

These words I address to you as if alive, and with propriety. For ye hold already the crown of life and immortality which is laid up for you in heaven.

Acts 2:3 — Hippolytus Dogmatical and Historical Fragments

This is the Spirit that was given to the apostles in the form of fiery tongues.

Acts 2:20 — Dubious and Spurious Pieces

Acts 2:24 — The Refutation of All Heresies Book 5

This, he says, is the form of the servant, and this the necessity of the Word of God coming down into the womb of a virgin. But he says it is not sufficient that the Perfect Man, the Word, has entered into the womb of a virgin, and loosed the pangs which were in that darkness. Nay, more than this was requisite; for after his entrance into the foul mysteries of the womb, he was washed, and drank of the cup of life-giving bubbling water. And it was altogether needful that he should drink who was about to strip off the servile form, and assume celestial raiment.

Acts 2:34 — Hippolytus Dogmatical and Historical Fragments

And at Pentecost so as to presignify the kingdom of heaven as He Himself first ascended to heaven and brought man as a gift to God.

Acts 3:14 — Fragments - Dogmatical and Historical

I produce now the prophecy of Solomon, which speaketh of Christ, and announces clearly and perspicuously things concerning the Jews; and those which not only are befalling them at the present time, but those, too, which shall befall them in the future age, on account of the contumacy and audacity which they exhibited toward the Prince of Life; for the prophet says, "The ungodly said, reasoning with themselves, but not aright," that is, about Christ, "Let us lie in wait for the righteous, because he is not for our turn, and he is clean contrary to our doings and words, and upbraideth us with our offending the law, and professeth to have knowledge of God; and he calleth himself the Child of God." And then he says, "He is grievous to us even to behold; for his life is not like other men's, and his ways are of another fashion. We are esteemed of him as counterfeits, and he abstaineth from our ways as from filthiness, and pronounceth the end of the just to be blessed." And again, listen to this, O Jew! None of the righteous or prophets called himself the Son of God. And therefore, as in the person of the Jews, solomon speaks again of this righteous one, who is Christ, thus: "He was made to reprove our thoughts, and he maketh his boast that God is his Father. Let us see, then, if his words be true, and let us prove what shall happen in the end of him; for if the just man be the Son of God, He will help him, and deliver him from the hand of his enemies. Let us condemn him with a shameful death, for by his own saying he shall be respected."

Acts 3:24 — Hippolytus Exegetical Fragments

Now, after the death of Moses and Joshua, and after the judges, arose David, who was deemed worthy of bearing the name of father of the Saviour himself; and he first gave to the Hebrews a new style of psalmody, by which he abrogates the ordinances established by Moses with respect to sacrifices, and introduces the new hymn and a new style of jubilant praise in the worship of God; and throughout his whole ministry he teaches very many other things that went beyond the law of Moses.

Acts 4:36 — Hippolytus - Exegetical Fragments

This he says regarding the conspiracy into which they were to enter against the Lord. And that he means this conspiracy, is evident to us. For the blessed David sings, "Rulers have taken counsel together against the Lord," and so forth. And of this conspiracy the Spirit prophesied, saying, "Let not my soul contend," desiring to draw them off, if possible, so that that future crime might not happen through them. "They slew men, and houghed the bull; "by the "strong bull" he means Christ. And "they houghed," since, when He was suspended on the tree, they pierced through His sinews. Again, "in their anger they houghed a bull." And mark the nicety of the expression: for "they slew men, and houghed a bull." For they killed the saints, and they remain dead, awaiting the time of the resurrection. But as a young bull, so to speak, when houghed, sinks down to the ground, such was Christ in submitting voluntarily to the death of the flesh; but He was not overcome of death. But though as man He became one of the dead, He remained alive in the nature of divinity. For Christ is the bull,-an animal, above all, strong and neat and devoted to sacred use. And the Son is Lord of all power, who did no sin, but rather offered Himself for us, a savour of a sweet smell to His God and Father. Therefore let those hear who houghed this august bull: "Cursed be their anger, for it was stubborn; and their wrath, for it was hardened." But this people of the Jews dared to boast of houghing the bull: "Our hands shed this." For this is nothing different, I think, from the word of folly: "His blood" (be upon us), and so forth. Moses recalls the curse against Levi, or, rather converts it into a blessing, on account of the subsequent zeal of the tribe, and of Phinehas in particular, in behalf of God. But that against Simeon he did not recall. Wherefore it also was fulfilled in deed. For Simeon did not obtain an inheritance like the other tribes, for he dwelt in the midst of Judah. Yet his tribe was preserved, although it was small in numbers.

Acts 6:5 — The Refutation of All Heresies - Book 7

There are, however, among the Gnostics diversities of opinion; but we have decided that it would not be worth while to enumerate the silly doctrines of these (heretics), inasmuch as they are (too) numerous and devoid of reason, and full of blasphemy. Now, even those (of the heretics) who are of a more serious turn in regard of the Divinity, and have derived their systems of speculation from the Greeks, must stand convicted (of these charges). But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols.

Acts 8:9 — The Refutation of All Heresies - Book 6

It seems, then, expedient likewise to explain now the opinions of Simon, a native of Gitta, a village of Samaria; and we shall also prove that his successors, taking a starting-point from him, have endeavoured (to establish) similar opinions under a change of name. This Simon being an adept in sorceries, both making a mockery of many, partly according to the art of Thrasymedes, in the manner in which we have explained above, and partly also by the assistance of demons perpetrating his villany, attempted to deify himself. (But) the man was a (mere) cheat, and full of folly, and the Apostles reproved him in the Acts. With much greater wisdom and moderation than Simon, did Apsethus the Libyan, inflamed with a similar wish, endeavour to have himself considered a god in Libya, And inasmuch as his legendary system does not present any wide divergence from the inordinate desire of that silly Simon, it seems expedient to furnish an explanation of it, as one worthy of the attempt made by this man.

Acts 8:9-24 — Refutation of All Heresies (Book X), Chapter 8

But that very sapient fellow Simon makes his statement thus, that there is an indefinite power, and that this is the root of the universe. And this indefinite power, he says, which is fire, is in itself not anything which is simple, as the gross bulk of speculators maintain, when they assert that there are four incomposite elements, and have supposed fire, as one of these, to be uncompounded. Simon, on the other hand, alleges that the nature of fire is twofold; and one portion of this twofold (nature) he calls a something secret, and another (a something) manifest. And he asserts that the secret is concealed in the manifest parts of the fire, and that the manifest parts of the fire have been produced from the secret. And he says that all the parts of the fire, visible and invisible, have been supposed to be in possession of a capacity of perception. The world, therefore, he says, that is begotten, has been produced from the unbegotten fire. And it commenced, he says, to exist thus: The Unbegotten One took six primal roots of the principle of generation from the principle of that fire. For he maintains that these roots have been generated in pairs from the fire; and these he denominates Mind and Intelligence, Voice and Name, Ratiocination and Reflection. And he asserts that in the six roots, at the same time, resides the indefinite power, which he affirms to be Him that stood, stands, and will stand. And when this one has been formed into a figure, He will, according to this heretic, exist in the six powers substantially and potentially. And He will be in magnitude and perfection one and the same with that unbegotten and indefinite power, possessing no attribute in any respect more deficient than that unbegotten, and unalterable, and indefinite power. If, however, He who stood, stands, and will stand, continues to exist only potentially in the six powers, and has not assumed any definite figure, He becomes, says Simon, utterly evanescent, and perishes. And this takes place in the same manner as the grammatical or geometrical capacity, which, though it has been implanted in man's soul, suffers extinction when it does not obtain (the assistance of) a master of either of these arts, who would indoctrinate that soul into its principles. Now Simon affirms that he himself is He who stood, stands, and will stand, and that He is a power that is above all things. So far, then, for the opinions of Simon likewise.

Acts 8:9-24 — Refutation of All Heresies (Book VI), Chapter 2

It seems, then, expedient likewise to explain now the opinions of Simon, a native of Gitta, a village of Samaria; and we shall also prove that his successors, taking a starting-point from him, have endeavoured (to establish) similar opinions under a change of name. This Simon being an adept in sorceries, both making a mockery of many, partly according to the art of Thrasymedes, in the manner in which we have explained above, and partly also by the assistance of demons perpetrating his villany, attempted to deify himself. (But) the man was a (mere) cheat, and full of folly, and the Apostles reproved him in the Acts. [Acts 8:9-24] With much greater wisdom and moderation than Simon, did Apsethus the Libyan, inflamed with a similar wish, endeavour to have himself considered a god in Libya, And inasmuch as his legendary system does not present any wide divergence from the inordinate desire of that silly Simon, it seems expedient to furnish an explanation of it, as one worthy of the attempt made by this man.

Acts 10:36 — Fragments - Dogmatical and Historical

Now Jeremiah says, "Who hath stood in the counsel of the Lord, and hath perceived His Word?" But the Word of God alone is visible, while the word of man is audible. When he speaks of seeing the Word, I must believe that this visible (Word) has been sent. And there was none other (sent) but the Word. And that He was sent Peter testifies, when he says to the centurion Cornelius: "God sent His Word unto the children of Israel by the preaching of Jesus Christ. This is the God who is Lord of all." If, then, the Word is sent by Jesus Christ, the will of the Father is Jesus Christ.

Acts 13:28 — The Refutation of All Heresies - Book 4

But since also they frame an account concerning the action of the zodiacal signs, to which they say the creatures that are procreated are assimilated, neither shall we omit this: as, for instance, that one born in Leo will be brave; and that one born in Virgo will have long straight hair, be of a fair complexion, childless, modest. These statements, however, and others similar to them, are rather deserving of laughter than serious consideration. For, according to them, it is possible for no Aethiopian to be born in Virgo; otherwise he would allow that such a one is white, with long straight hair and the rest. But I am rather of opinion, that the ancients imposed the names of received animals upon certain specified stars, for the purpose of knowing them better, not from any similarity of nature; for what have the seven stars, distant one from another, in common with a bear, or the five stars with the head of a dragon?

Acts 15:21 — Dubious and Spurious Pieces

And the churches, too, will wail with a mighty lamentation, because neither "oblation nor incense" is attended to, nor a service acceptable to God; but the sanctuaries of the churches will become like a garden-watcher's hut, and the holy body and blood of Christ will not be shown in those days. The public service of God shall be extinguished, psalmody shall cease, the reading of the Scriptures shall not be heard; but for men there shall be darkness, and lamentation on lamentation, and woe on woe.

Acts 17:23 — The Refutation of All Heresies Book 7

But a certain Cerinthus, himself being disciplined in the teaching of the Egyptians, asserted that the world was not made by the primal Deity, but by some virtue which was an offshoot from that Power which is above all things, and which (yet) is ignorant of the God that is above all. And he supposed that Jesus was not generated from a virgin, but that he was born son of Joseph and Mary, just in a manner similar with the rest of men, and that (Jesus) was more just and more wise (than all the human race). And (Cerinthus alleges) that, after the baptism (of our Lord), Christ in form of a dove came down upon him, from that absolute sovereignty which is above all things. And then, (according to this heretic,) Jesus proceeded to preach the unknown Father, and in attestation (of his mission) to work miracles. It was, however, (the opinion of Cerinthus,) that ultimately Christ departed from Jesus, and that Jesus suffered and rose again; whereas that Christ, being spiritual, remained beyond the possibility of suffering.

Acts 27:40 — Hippolytus Dogmatical and Historical Fragments

And she bears in her midst also the trophy (which is erected) over death; for she carries with her the cross of the Lord.

Acts 28:25 — Fragments - Dogmatic and Historical

This is the Spirit that at the beginning "moved upon the thee of the waters; " by whom the world moves; by whom creation consists, and all things have life; who also wrought mightily in the prophets, and descended in flight upon Christ. This is the Spirit that was given to the apostles in the form of fiery tongues. This is the Spirit that David sought when he said, "Create in me a clean heart, O God, and renew a right spirit within me." Of this Spirit Gabriel also spoke to the Virgin, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." By this Spirit Peter spake that blessed word, "Thou art the Christ, the Son of the living God." By this Spirit the rock of the Church was stablished. This is the Spirit, the Comforter, that is sent because of thee, that He may show thee to be the Son of God.

Colossians 1:18 — Fragments - Dogmatical and Historical

Colossians 1:19 — The Refutation of All Heresies - Book 5

There is also unquestionably a certain other (head of the hydra, namely, the heresy) of the Peratae, whose blasphemy against Christ has for many years escaped notice. And the present is a fitting opportunity for bringing to light the secret mysteries of such (heretics). These allege that the world is one, triply divided. And of the triple division with them, one portion is a certain single originating principle, just as it were a huge fountain, which can be divided mentally into infinite segments. Now the first segment, and that which, according to them, is (a segment) in preference (to others), is a triad, and it is called a Perfect Good, (and) a Paternal Magnitude. And the second portion of the triad of these is, as it were, a certain infinite crowd of potentialities that are generated from themselves, (while) the third is formal. And the first, which is good, is unbegotten, and the second is a self-producing good, and the third is created; and hence it is that they expressly declare that there are three Gods, three Logoi, three Minds, three Men. For to each portion of the world, after the division has been made, they assign both Gods, and Logoi, and Minds, and Men, and the rest; but that from unorigination and the first segment of the world, when afterwards the world had attained unto its completion, there came down from above, for causes that we shall afterwards declare, in the time of Herod a certain man called Christ, with a threefold nature, and a threefold body, and a threefold power, (and) having in himself all (species of) concretions and potentialities (derivable) from the three divisions of the world; and that this, says (the Peratic), is what is spoken: "It pleased him that in him should dwell all fulness bodily," and in Him the entire Divinity resides of the triad as thus divided. For, he says, that from the two superjacent worlds-namely, from that (portion of the triad) which is unbegotten, and from that which is self-producing-there have been conveyed down into this world in which we are, seeds of all sorts of potentialities. What, however, the mode of the descent is, we shall afterwards declare.

Colossians 1:26 — Hippolytus Refutation of All Heresies Book VI

Colossians 2:8 — Hippolytus Refutation of All Heresies Book IX

For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles. Beware lest any man spoil you through philosophy and vain deceit.

Colossians 2:9 — The Refutation of All Heresies - Book 5

Colossians 2:9 — The Refutation of All Heresies - Book 10

The Peratae, however, viz., Ademes the Carystian, and Euphrates the Peratic, say that there is some one world,-this is the denomination they use,-and affirming that it is divided into three parts. But of the threefold division, according to them, there is one principle, just like an immense fountain, capable of being by reason divided into infinite segments. And the first segment, and the one of more proximity, according to them, is the triad, and is called a perfect good, and a paternal magnitude. But the second portion of the triad is a certain multitude of, as it were, infinite powers. The third part, however, is formal. And the first is unbegotten; whence they expressly affirm that there are three Gods, three Logoi, three minds, (and) three men. For when the division has been accomplished, to each part of the world they assign both Gods, and Logoi, and men, and the rest. But from above, from uncreatedness and the first segment of the world, when afterwards the world had attained to its consummation, the Peratic affirms that there came down, in the times of Herod, a certain man with a threefold nature, and a threefold body, and a threefold power, named Christ, and that He possesses from the three parts of the world in Himself all the concretions and capacities of the world. And they are disposed to think that this is what has been declared, "in whom dwelleth all the fulness of the Godhead bodily." And they assert that from the two worlds situated above-namely, both the unbegotten one and self-begotten one-there were borne down into this world in which we are, germs of all sorts of powers. And (they say) that Christ came down from above from uncreatedness, in order that, by His descent, all things that have been divided into three parts may be saved. For, says the Peratic, the things that have been borne down from above will ascend through Him; and the things that have plotted against those that have been borne down are heedlessly rejected, and sent away to be punished. And the Peratic states that there are two parts which are saved-that is, those that are situated above-by having been separated from corruption, and that the third is destroyed, which he calls a formal world. These also are the tenets of the Peratae.

Colossians 2:11 — Hippolytus Refutation of All Heresies Book VIII

He washed in Jordan, and when He was baptized He received a figure and a seal in the water of (another spiritual booty beside) the body born of the Virgin. (And the object of this was,) when the Archon condemned his own peculiar figment (of flesh) to death, (that is,) to the cross, that that soul which had been nourished in the body (born of the Virgin) might strip off that body and nail it to the (accursed) tree. (In this way the soul) would triumph by means of this (body) over principalities and powers, and would not be found naked, but would, instead of that flesh, assume the (other) body, which had been represented in the water when he was being baptized.

Colossians 2:14 — Hippolytus Exegetical Fragments

In order, then, to show the time when He is to come whom the blessed Daniel desired to see, he says, "And after seven weeks there are other threescore and two weeks," which period embraces the space of 434 years. For after the return of the people from Babylon under the leadership of Jesus the son of Josedech, and Ezra the scribe, and Zerubbabel the son of Salathiel, of the tribe of David, there were 434 years unto the coming of Christ, in order that the Priest of priests might be manifested in the world, and that He who taketh away the sins of the world might be evidently set forth, as John speaks concerning Him: "Behold the Lamb of God, that taketh away the sin of the world!" And in like manner Gabriel says: "To blot out transgressions, and make reconciliation for sins." But who has blotted out our transgressions? Paul the apostle teaches us, saying, "He is our peace who made both one; " and then, "Blotting out the handwriting of sins that was against us."

Daniel 1:1 — Commentary on Daniel 1.1.1-2

Wishing to precisely demonstrate the times of the captivity which befell the sons of Israel and the prophetic dreams of the blessed Daniel, and also the manner of his life from childhood in Babylon, I myself come forward to speak in order to testify to the holy and righteous prophetic man, even to him who became a witness of Christ, who not only then in those times, revealed the visions of king Nebuchadnezzar, but also similarly, having thoroughly taught his youths, led the faithful witnesses onward into the world. Now this occurred during the kingdom of Jehoiakim the son of Josiah, according to the times of the prophecy of the blessed Jeremiah, who…together with the rest of the captives was captured and brought with them into Babylon.

Daniel 1:1 — Commentary on Daniel 1.6.1-3

This is the beginning of the book, "In the third year of the kingdom 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." [Daniel 1:1-2] And so Scripture describes these things in this way so that it may indicate the occurrence of the captivity of the people, when Jehoiakim, the son of Eliakim who was also called Jehoiakim, was deported and the three youths together with Daniel were taken along with him. Thus, Jehoiakim was the husband of Susannah.

Daniel 1:1 — Commentary on Daniel 1.2.1-6

Therefore it is necessary for us, while making a proof of these matters, to precisely take up for the persuasion of our listeners, the things set before us; and we shall not pass over what captivities befell the people, and what befell some of the kings. For these are the five sons of the blessed Josiah: Jehoahaz, Eliakim who was also called Jehoiakim, Johanan, Zedekiah who was also called Jeconiah, and Shallum. And Jehoahaz, after the death of his father, was anointed by the people into the kingdom, being twenty-three years old. Pharaoh Necho arose against him in the third month of his kingdom and, taking him prisoner, he brought him into Egypt. And the Jews set a tribute upon the earth of one hundred talents of silver and ten talents of gold and Pharaoh Necho set in his place Eliakim, his brother, as king of the land, who also changed his name to Jehoiakim. He reigned for eleven years. Then, Nebuchadnezzar the king of Babylon arose against him and, taking him prisoner, brought him and some of the vessels of the House of the Lord, which were in Jerusalem, into Babylon. As a friend of Pharaoh he was imprisoned and the king, having been restored by the next king of Babylon in the thirtieth year, was brought out by Evil Merodach king of Babylon. And he raised his head and was his adviser and ate with him at his table until the day in which he died.

Daniel 1:2 — Commentary on Daniel 1.3

And so after his deportation his son Jehoiakim reigned three years. And so Nebuchadnezzar arose against him 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 also changed his name to Zedekiah, with whom he, having made oaths and covenants, returned to Babylon. He, after reigning eleven years, withdrew from Nebuchadnezzar and gave himself to Pharaoh king of Egypt. But in the twelfth year, Nebuchadnezzar and all the power of the Chaldeans came against him and besieged the city and camped around it and pressed in on it from all sides; from then on many of them were destroyed by famine, others killed by the sword, and some of them were taken as captives. The city was burned in fire and the temple and the wall were demolished. And the power of the Chaldeans took all the treasures which were found in the House of the Lord and all the vessels, both the gold and silver and all the copper vessels. Nebuzaradan the captain cut them out and brought them into Babylon, and Zedekiah himself, who was also called Jeconiah, fled through the night with seven-hundred men, but the powers of the Chaldeans pursued Zedekiah and seized him in Jericho and brought him to the king of Babylon in Deblatha. And the king and those with him were judged in spirit because he transgressed the oath of the Lord and the covenant, which Nebuchadnezzar set before him. And taking his sons, Nebuchadnezzar slaughtered them before him and he blinded the eyes of Zedekiah who was also called 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. And when he died they took his body and hurled it behind the wall of Nineveh. 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 in truth he is not worthy to have one from his seed grow to sit upon the throne of David, a ruler still in Judah." [Jeremiah 22:24-30]

Daniel 1:2 — Hippolytus Exegetical Fragments - Scholia on Daniel

"And the Lord gave," etc. These words, "and the Lord gave," are written, that no one, in reading the introduction to the book, may attribute their capture to the strength of the captors and the slackness of their chief. And it is well said. "with part," for the deportation was for the correction, not the ruin, of the whole nation, that there might be no misapplication of the cause.

Daniel 1:3-7 — Commentary on Daniel 1.7.1-10.1

And Scripture says, "And the king told Ashpenaz the chief of the eunuchs to bring in some of those from the sons of the captivity of Israel and from the seed of the king and from the princes, young men, who have no blemish, who are beautiful in appearance and are understanding in all wisdom, being well versed in knowledge, disposed to prudence, and who have in themselves the strength to stand in the house of the king, and to teach them the letters and the tongue of the Chaldeans. And the king appointed them on that very day to be nourished from the table of the king and from the wine which he drank in order for them to be nourished 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." [Daniel 1:3-7] It is necessary that those who love learning to not 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 admonition is meant for us and also the blessing of these prophets and the demonstration of all the things which are spoken by them are for us as well. 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.'" [2 Kings 20:1, also see Isaiah 38:1] 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 with a full heart and I have done what is pleasing in your presence.' And Hezekiah wept with great weeping." [2 Kings 20:1-3] 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 set before you the days of your life, ten and five years and I will deliver you from the hand of the king of the Assyrians. 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 which the sun descends upon, the shadow shall descend ten steps so that there will be in that day thirty two hours.'" [2 Kings 20:9] For after the sun ran its course and arrived at the tenth hour and the shadow had descended ten steps of the house of the temple, then the sun reversed again upon those ten steps behind it according to the saying of the Lord, and there were twenty hours in the day. And again the sun having encircled its own course according to its own path, it went to the west. Therefore there were thirty-two hours of daylight. But perhaps one will say, "This is not possible." O man, what is impossible for God? From the beginning did not he himself design all creation from what was not and set the measures in creation for illumination of day and night, and to whom do all things, being in subjection, serve and to whom does creation tremble at the hearing of his voice? And so what is impossible for men, these things are possible for God. [Matthew 19:26] But we also have another witness regarding this demonstration. For when Joshua the son of Nun was warring with the Amorites, the sun having descended already to the west and the battle nearly won, the blessed Joshua was shrewd lest night come to pass and the foreigners flee, so he shouted saying, "Stand still sun at Gibeon and moon at the chasm of Aijalon, as long as I war with this people." [Joshua 10:12-13] And the sun and moon stopped in their position and the sun did not go to set until the end of one day, so that that day was 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." [Joshua 10:14] And so from the beginning, having fixed the measures in heaven and having prescribed for these things perpetual cou…

Daniel 1:8 — Commentary on Daniel 1.10.2-11.1

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. O blessed boys, who guarded the covenant of the fathers and did not transgress the law which was given through Moses, but who feared God on account of his preaching! These captives who were in a strange land were not beguiled by the many foods nor enslaved by the pleasure of the wine, nor enticed by the kingly glory. They who were plundered kept their mouths undefiled and pure, as a pure word, which comes forth from a pure mouth, hymns through the mouth to the heavenly Father, just as it is written, "If you shall bring forth honor from worthlessness you will be as my mouth." [Jeremiah 15:19] And so, you know, O man, what has been spoken. A mouth brings forth the paternal honorable Word from itself, so that again a second time the Word is shown as being begotten by the saints, which always begets the saints and itself is begotten by the saints. 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 and he asked the chief eunuch to give them vegetables", so that it may be shown that a man does not live by bread alone. [Matthew 4:4; Deuteronomy 8:3]

Daniel 1:9-10 — Commentary on Daniel 1.11.2-3

"And God gave Daniel mercy and favor before the chief eunuch. But the chief eunuch was saying to them, 'I myself fear my lord the king who has marked out your bread and your drink, lest he see that your face is sullen compared to the other youths at your assembly and you condemn my head to the king.'" [Daniel 1:9-10] And so what was spoken by Melgad was true. For he did not understand them because of their purposes, and was concerned that their appearance would seem sullen 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.

Daniel 1:12 — Commentary on Daniel 1.11.4-5

But they wished to prove to him that beauty and strength does not come by earthly food which was supplied to the humans, but that the grace of God which was given through the Word supplies beauty and strength, and so they said to him, "Then test your slaves for ten days and give us vegetables and we shall eat them and drink water and our appearances shall be seen and you shall see the appearances of the boys who eat from the table of the king and, just as you see, in this way do to us." [Daniel 1:12-13] 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 they are not able to procure grace from God differently from other men, but only by believing the preaching of the word through Jesus.

Daniel 1:14-15 — Commentary on Daniel 1.12.1-2

And so Scripture says, "And the chief eunuch heard them and tested them for ten days and after the end of the ten days their appearances appeared better and stronger in body compared to the boys who ate at the table of the king." [Daniel 1:14-15] And so these boys, though nourished with bread and water alone, were equipped with heavenly wisdom, and they had grace beyond all the boys their same age.

Daniel 1:19 — Commentary on Daniel 1.12.3-5

"For God gave them understanding and prudence in all learning and wisdom and Daniel understood all visions and 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." [Daniel 1:17-19] And so the Word brought them forth in all wisdom, displaying them as faithful witnesses in Babylon, so that through them the worship of 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. These four boys, heeding God and having the fear of God in their hearts, carried out these victories in the city of Babylon. Therefore, come blessed Daniel, the avenger of Susannah, so that you may also show us the things that are destined to occur!

Daniel 2:1-6 — Commentary on Daniel 2.1-2

"In the second year of Nebuchadnezzar's kingdom, Nebuchadnezzar dreamed a dream and his spirit was amazed, and his sleep departed from him. And the king said to call the enchanters and the magicians and the sorcerers and the Chaldeans to proclaim to the king his dream. 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 Syriac, 'O king, live forever! Tell the dream to all your servants, and we will proclaim the interpretation.' But the king answered the Chaldeans, 'The memory 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.'" [Daniel 2:1-6] 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 is fulfilled in their own times. 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.

Daniel 2:2-3 — Commentary on Daniel 2.2

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 is fulfilled in their own times. 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. For also in Egypt it happened similarly to Pharaoh. For he, seeing dreams, related them to all the interpreters of Egypt, and there was no one who declared them to Pharaoh. But when the blessed Joseph was present, the dreams, which were not apprehended by others, were in good time, unveiled. And on account of this the king, having been astonished, answered all his slaves, saying, "Have we ever found such a man, in whom is the Spirit of God?" [Genesis 41:38] Therefore, Scripture is indicating that no one will be able to describe the heavenly mysteries, unless he should interpret them as a partner of the Holy Spirit.

Daniel 2:5 — Commentary on Daniel 2.2

Therefore, in this way the vision was concealed from the king in Babylon, so that he who was chosen by God, was shown as being Daniel the prophet. For whenever a vision is hidden from others, yet is unveiled by another, this inevitably displays the one speaking as a prophet.

Daniel 2:8-13 — Commentary on Daniel 2.3

Therefore, so that the Chaldeans, who had plotted in some way, would not deceive the king with words of deceit, Nebuchadnezzar, who was sorely pricked, said to them, "'I myself know, in truth, 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 word before me until the matter is forgotten.' The Chaldeans answered the king saying, 'There is not a man on earth who is able to make known the king's concern, 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, and there is not another being who is able to proclaim it before the king, except the gods whose dwelling is not with flesh.'" [Daniel 2:8-11] After these things were said, the king, having become angered, "ordered that all the wise men of Babylon be killed. And the edict went out that the wise men be killed." [Daniel 2:12-13]

Daniel 2:10-11 — Commentary on Daniel 2.4

And so since they said that what the king sought was impossible to be recounted by a man, God showed them that the things which are impossible with men, are possible with God.

Daniel 2:14 — Commentary on Daniel 2.4

For Arioch the Chief-Butcher was about to kill both Daniel and his three friends, for he went out to kill the wise men of Babylon. For Scripture said that the Chief-Butcher himself began to take the sword. 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 for what reason the Babylonians were slaughtered." [Daniel 2:15] And "Arioch made known the matter to Daniel." [Daniel 2:15] Daniel, having heard this, asked him a request, in order that he might give time to him so that he might make known the interpretation to the king. [Daniel 2:14-16]

Daniel 2:17-23 — Commentary on Daniel 2.5

"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 the 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, who gives wisdom to the wise and insight to those who see with understanding. He himself reveals deep and hidden things, knowing the things in darkness, and light is with him. To you, God of my fathers, I give thanks and I praise you, 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.'" [Daniel 2:17-23] 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 prophet says, "What wise man understands these things? Does even a man of understanding also know these things." [Hosea 14:9]

Daniel 2:23 — Commentary on Daniel 2.5

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 prophet says, "What wise man understands these things? Does even a man of understanding also know these things." [Hosea 14:9]

Daniel 2:24-25 — Commentary on Daniel 2.6

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." [Daniel 2:24] He, after hearing these things "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.'" [Daniel 2:25]

Daniel 2:27 — Commentary on Daniel 2.6

He was astounded and said to Daniel, "'Are you able to proclaim the dream which I saw and its interpretation?' And Daniel said, 'The mystery which the king asks about 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 be in the last days.'" [Daniel 2:26-28] See how through these words he saves the Chaldeans from the danger which was to kill them and he teaches the king not to seek heavenly mysteries from earthly men, mysteries which are about to be fulfilled by God in his own times. 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," [Daniel 2:28] who receives the man who requests mercies and petitions.

Daniel 2:29 — Commentary on Daniel 2.6

For after the king had taken Egypt and after taking over the Jewish land and deporting the people, he considered upon his bed what was there to do after these things. But he who knows the secrets of all and searches the considerations of the hearts, revealed to the king what will be through the image, but God 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, in as much as the things which were hidden from all, were revealed by the prophet of God.

Daniel 2:30 — Commentary on Daniel 2.6

Just as he himself also, being lowly and humbling himself, and not boasting, 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 greater than all those who dwell upon the earth, 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." [Daniel 2:30] For after the king had taken Egypt and after taking over the Jewish land and deporting the people, he considered upon his bed what was there to do after these things. But he who knows the secrets of all and searches the considerations of the hearts, revealed to the king what will be through the image, but God 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, in as much as the things which were hidden from all, were revealed by the prophet of God.

Daniel 2:31-45 — Commentary on Daniel 2.11

And so since the blessed Daniel described the vision and was not silent about its interpretation, he left behind some questions for those who possess a keen mind, so that again what was spoken by Daniel may be explained by another. Yet it is necessary for the lovers of truth, to not merely read cursorily, but to seek to say the obscure and to understand what was spoken by the prophets. For Daniel sees a great image, and the head of this he likens to be as 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. Then, a stone, which is cut from a mountain without hands, strikes the image and grinds it. And the same stone became a great mountain and filled all the earth. After saying these things concerning the image, he afterwards divides the image, in accordance with its sections, into kingdoms and he explains each part of the statue, proceeding to each part, saying that the gold is king Nebuchadnezzar himself, describing him to be the golden head of the image. Next, he names a second kingdom, implying that it is inferior, saying that it is silver. Next, a third which is bronze. Then, a fourth strong kingdom, which is iron. Next, the clay and iron, having been mixed together, exhibit the tips of the feet of the image. For I have begun from the head because it displays the gold. Next, the chest and arms and he names them silver. Then, the stomach and thighs, and he indicates them to be bronze. Next, he describes the legs, and he shows them to be 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 cut from a mountain and which struck the image, and it became in the end a great mountain which also filled all the earth.

Daniel 2:31-32 — Commentary on Daniel 2.12

And so how can we not consider the ancient things which were prophesied by Daniel in Babylon and are now still being fulfilled in the world? For the image which was portrayed according to that season, embraced the model of the kingdom of all the world. In which season the Babylonians then reigned, as being the golden head of the image. Then after them the Persians ruled for two hundred forty-five years as they are shown to be silver. After them the Greeks ruled, beginning from Alexander of Macedon, for three hundred years, as they are bronze. After them the Romans, who are the iron legs of the image, being strong as iron. Next the toes of the feet, so that in each place democracies are shown, which are destined to be and which are divided into the ten toes of the image, in which the iron will have been mixed with clay.

Daniel 2:31-32 — Hippolytus Exegetical Fragments - Scholia on Daniel

"Thou sawest," etc. Apollinaris on this: He looked, and behold, as it were, an image. For it did not appear to him as an actual object, presented to the view of an onlooker, but as an image or semblance. And while it contains in it many things together, that is in such a way that it is not really one, but manifold. For it comprised a summary of all kingdoms; and its exceeding splendour was on account of the glory of the kings, and its terrible appearance on account of their power. Eusebius Pumphili, and Hippolytus the most holy bishop of Rome, compare the dream of Nebuchadnezzar now in question with the vision of the prophet Daniel. Since these have given a different interpretation of this vision now before us in their expositions, I deemed it necessary to transcribe what is said by Eusebius of Caesarea, who bears the surname Pamphili, in the 15th book of his Gospel Demonstration; for he expounds the whole vision in these terms: "I think that this (i.e., the vision of Nebuchadnezzar) differs in nothing from the vision of the prophet. For as the prophet saw a great sea, so the king saw a great image. And again, as the prophet saw four beasts, which he interpreted as four kingdoms, so the king was given to understand four kingdoms under the gold, and silver, and brass, and iron. And again, as the prophet saw the division of the ten horns of the last beast, and three horns broken by one; so the king, in like manner, saw in the extremities of the image one part iron and another clay. And besides this, as the prophet, after the vision of the four kingdoms, saw the Son of man receive dominion, and power, and a kingdom; so also the king thought he saw a stone smite the whole image, and become a great mountain and fill the sea. And rightly so. For it was quite consistent in the king, whose view of the spectacle of life was so false, and who admired the beauty of the mere sensible colours, so to speak, in the picture set up to view, to liken the life of all men to a great image; but (it became) the prophet to compare the great and mighty tumult of life to a mighty sea. And it was fitting that the king, who prized the substances deemed precious among men, gold, and silver, and brass, and iron, should liken to these substances the kingdoms that held the sovereignty at different times in the life of men; but that the prophet should describe these same kingdoms under the likeness of beasts, in accordance with the manner of their rule. And again, the king-who was puffed up, as it seems, in his own conceit, and plumed himself on the power of his ancestors-is shown the vicissitude to which affairs are subject, and the end destined for all the kingdoms of earth, with the view of teaching him to lay aside his pride in himself, and understand that there is nothing stable among men, but only that which is the appointed end of all things-the kingdom of God. For after the first kingdom of the Assyrians, which was denoted by the gold, there will be the second kingdom of the Persians, expressed by the silver; and then the third kingdom of the Macedonians, signified by the brass; and after it, the fourth kingdom of the Romans will succeed, more powerful than those that went before it; for which reason also it was likened to iron. For of it is said: "And the fourth kingdom shall be strong as iron; as iron breaketh and subdueth all things, so shall it break and subdue all things." And after all these kingdoms which have been mentioned, the kingdom of God is represented by the stone that breaks the whole image. And the prophet, in conformity with this, does not see the kingdom which comes at the end of all these things, until he has in order described the four dominions mentioned under the four beasts. And I think that the visions shown, both to the king and to the prophet, were visions of these four kingdoms alone, and of none others, because by these the nation of the Jews was held in bondage from the times of the prophet."

Daniel 2:31-45 — Commentary on Daniel 2.7

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 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, part clay. You were looking until you saw a stone, which was cut without hands and it struck the image at the iron and clay feet and crushed it completely. Then once for all, the clay, iron, bronze, silver and gold were ground and they became like chaff from the summer threshing floor. And the greatness 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, in this way it will grind and subdue all. And because you saw the feet and the toes, part of which were iron, part of which were clay, the kingdom shall be divided, and in it there shall be from the nature of iron, in which manner, you saw iron mixed with clay. And the toes of the feet, part of which were iron, part of which were 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." [Daniel 2:31-45]

Daniel 2:33 — Hippolytus Exegetical Fragments - Scholia on Daniel

"His feet," etc. Hippolytus: In the vision of the prophet, the ten horns are the things that are yet to be.

Daniel 2:34 — Hippolytus Exegetical Fragments - Scholia on Daniel

"Thou sawest till that a stone was cut." Thou sawest, as it were, a stone cut without hands, and smiting the image upon its feet. For the human kingdom was decisively separated from the divine; with reference to which it is written, "as it were cut." The stroke, however, smites the extremities, and in these it broke all dominion that is upon earth.

Daniel 2:34 — Commentary on Daniel 2.13

After these things, what does Daniel say? "A stone was cut without hands and struck the image." [Daniel 2:34] For in all events after the iron was mixed with clay and spread to the tips of the toes and while they are discordant with one another of the seed of men, what is left which is necessary to await but Christ who comes from the heavens as a stone which is cut from a mountain, so that he removes the kingdoms of this world, but also sets up the heavenly kingdom of the saints which will never be destroyed, and the same mountain also became the city of the saints which fills all the earth.

Daniel 2:44-45 — Commentary on Daniel 2.13

For in all events after the iron was mixed with clay and spread to the tips of the toes and while they are discordant with one another of the seed of men, what is left which is necessary to await but Christ who comes from the heavens as a stone which is cut from a mountain, so that he removes the kingdoms of this world, but also sets up the heavenly kingdom of the saints which will never be destroyed, and the same mountain also became the city of the saints which fills all the earth. And on account of this blessed Daniel spoke, "And after the end of those days God shall set up the kingdom which shall not be left for another people." [Daniel 2:44] Therefore, so that one may not mistrust what was spoken and ask whether these things really will be or not, the prophet seals it, saying, "and the dream is true and its interpretation is faithful." [Daniel 2:45]

Daniel 2:46 — Commentary on Daniel 2.8

Nebuchadnezzar, after hearing these things, and after remembering the dream, recognized that what was spoken by Daniel was true, and, "he fell on his face and he worshipped Daniel and commanded slaves to offer gifts and perfumes to him." [Daniel 2:46] 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 this man as a man but as God and commanded slaves to offer gifts and perfumes to him. For also long ago the Lord announced the same thing to Moses saying, "Behold, I have given you as God to Pharaoh," [Exodus 7:1] so that through the signs which happened under him in Egypt, Moses no longer was acknowledged as a man, but as God worshipped by the Egyptians.

Daniel 2:47 — Commentary on Daniel 2.9

And so Nebuchadnezzar, having been astounded at what was spoken by Daniel, said, "In truth your God, he himself is God of gods and Lord of those who rule, who also reveals mysteries, because he was able to reveal this mystery!' And the king promoted Daniel and gave him many great gifts and appointed him over all the lands of the Babylonians and appointed him as chief of the satraps over all the wise men of Babylon." [Daniel 2:47-48]

Daniel 2:48 — Commentary on Daniel 2.9

For since he himself humbled himself and declared himself to be the least of all men, the king extolled him and appointed him ruler of all the lands of Babylon. In which manner Pharaoh also did to Joseph, having then appointed him ruler of all the land of Egypt. For none of the men in all Egypt was found who was able to proclaim visions to Pharaoh, except Joseph alone, and none of the wise men in Babylon was able to declare the visions to the king, except Daniel alone. For God leads forth holy men to himself from generation to generation, who is obligated to be glorified in all the world.

Daniel 2:49 — Commentary on Daniel 2.10

"And Daniel asked a favor from the king and he appointed Shadrach, Mishach, and Abednego over the affairs of the country of Babylon." [Daniel 2:49] And this which happened under Daniel is worthy of faith and approval. For since they themselves joined with Daniel in prayer to God, so that the vision might be revealed to him, and because of this Daniel himself received worth and honor from the king, Daniel remembered them and entrusted them with the work which happened under them on behalf of the king, so that they themselves also were esteemed with some honor as fellow-initiates and God-fearing men. For after requesting the heavenly things from the Lord, they were also engaged with the earthy things beside the king.

Daniel 3:1 — Commentary on Daniel 2.27.5-11

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." [Daniel 3:1] And so through eighteen years he imitated Jesus the son of God, who was present in the world, who also raised his own human image from the dead and showed this image, which was pure and blameless as gold, to his disciples. Through the height of sixty cubits, there are sixty patriarchs, through whom the image of God according to the flesh, that is the Word, is molded and fashioned and is exulted on behalf of all the patriarchs. Through the breadth of six cubits this recalls the six days of creation. For on the sixth day man, having been molded from dust, came to be. And so the gold which Nebuchadnezzar molded into the representative image which he made, he 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. And at that time Nebuchadnezzar made only one image, but now the deceiver devises greater things in the world, so that through the many spectacles he may delude all men, some being carried about in one direction or another, some worshiping golden idols, others silver, others bronze, some that which is composed from ivory, many revering 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. 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 more reckless things against the slaves of God. Having prepared the furnace of fire beforehand, so that through it he might frighten men, who do not see the eternal punishment through fire which is prepared for the devil by God.

Daniel 3:1 — Commentary on Daniel 2.15.1-3

And so, after sufficient time had passed and the eighteenth year had come, the king, having remembered his dream, made a golden image, which was sixty cubits high and its breadth was six cubits. For when the blessed Daniel, when he interpreted the same dream, answered the saying, "You are the head of the golden image," [Daniel 2:38] in this word king Nebuchadnezzar, having been puffed up and having been lifted up in heart, made the image as an anti-type of the dream, so that he might be worshiped as God by all. And so having furnished it in greatness he set it up in the plain of Deira in the country of Babylon.

Daniel 3:2-3 — Commentary on Daniel 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.

Daniel 3:7 — Commentary on Daniel 2.15.5

And so then, while all the men were coming together for the event and while the musical instruments rang out together, at that moment the peoples, tribes, and tongues, fell down and worshipped the image, some of them only because they feared the king, but all became idolaters, and they heeded the word which was prescribed by the king.

Daniel 3:13 — Commentary on Daniel 2.20.1-21.3

But someone will say, "You are making sophistries." Be educated, O man, about the things which happen under Antiochus Epiphanes. While the seven brothers together with their mother were taken, they were struck with scourges and whips, but one of them answered the whips, and he said, "Why do you delay to ask and to learn? For we are prepared to die rather than to transgress our patriarchal laws." [2 Maccabees 7:1-2] "But the king, becoming stirred up at this, commanded pans and cauldrons to be heated at once, and he commanded that the one of them who spoke first, that his tongue be rooted out and having been scalped, to be maimed. While the rest of the brothers looked on, and while the steam of the pans grew sufficiently, he exhorted one another in the voice of their fatherland saying, 'The Lord God watches over us, and in truth, he comforts us just as Moses through the song which he spoke before God's face long ago saying, "He will be comforted in his slaves."'" [2 Maccabees 7:3-6; Deuteronomy 32:36] You see how the Spirit of the Father cares for martyrs, he teaches, while urging and encouraging them, to despise this death and to hasten to what is better. For if anyone is apart from the Holy Spirit, this one cowers in agony and is afraid, and he hides and avoids the temporary death and cringes before the sword and does not submit to retribution. He holds this world before his eyes, the cares of life, and he prefers his wife and he loves his own children and seeks the riches of property. Such a one does not procure heavenly power and is recklessly destroyed. 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," [Matthew 10:38] and "He who does not renounce all his belongings is not able to be my disciple." [Luke 14:33]

Daniel 3:15 — Commentary on Daniel 2.17.1-2

Do you see the boast of the tyrannical human king, who did not know he who said, "Do not fear 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." [Matthew 10:28] 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 God whom we serve, he 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." [Daniel 3:16-18]

Daniel 3:15 — Commentary on Daniel 2.35.1-36.8

But someone will likely say, "And so why did God rescue the martyrs long ago, but now he does not so rescue them?" For twice we find that the blessed Daniel, having been cast into the den of lions, was not destroyed by the beasts and the three boys in the furnace were not conquered by the fire. 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. But whom he wishes to testify, he, having crowned them, takes them. 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." [Luke 18:27] For since Nebuchadnezzar was arrogant and said, "And who is the god who is able to rescue you from the furnace of fire?" [Daniel 3:15] God demonstrated to him that he is able to rescue his slaves whenever he wills. For also similarly it happened to Daniel, for after Darius said, "Is God whom you perpetually serve, able to rescue you from the mouths of the lions?" [Daniel 6:20] Daniel answered and said, "God sent his angel and he stopped the mouths of the lions and they did not hurt me." [Daniel 6:22] For also all the governors and satraps contrived a pretext, so that they handed Daniel over to the beasts in order to kill him. 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 takes whom he wills. For we find also the seven martyrs who, under Antiochus, endured terrible punishments and were taken from the world. And so what of it? Was God not able to smite king Antiochus and to rescue the seven brothers? He was able, but he did not will to do this so that this example may become ours. For if he rescued everyone, who would he destine to testify? But if all were testifying and were killed, he would be reckoned by some of the faithless as being this: a powerless God. And so it is necessary for a man to not resist the plan of God. "For if we live, we live to the Lord; and if we die, we die to the Lord. Whether we live or we die, we are of the Lord." [Romans 14:8] He rescued Jonah from the belly of the sea monster when he willed. And he rescued Peter from the hand of Herod and led him out of prison because he wished for him to still live. In time he took him who was crucified on behalf of the name, when he himself willed. He rescued Paul from many dangers because he willed. After a time he took him who was beheaded and this happened when he willed. He permitted Stephen to be stoned by the Jews, but he crowned him who endured. How do you today delay to testify when those who first, after testifying, were blessed? And so you have in an ancient testament many who have testified, yet many also who were rescued, so that one and the same God is demonstrated both long ago and now who also has authority to do to his slaves the very thing which he wills. But let us also go to him the King of Glory and let us speak concerning the Son of God. Was God not able to rescue his Christ, so that he may not be betrayed by the Jews? Yes he was able, but he allowed him to suffer so that we, through the cross of his death, may live. And on account of this the Lord seeing the plan of God, said, "Father not my will, but yours be done." [Matthew 26:39; Mark 14:36; Luke 22:42; Matthew 26:53]

Daniel 3:16-18 — Commentary on Daniel 2.24.1-8

For the king set before them three matters through one word, like those who contend for three prizes in a contest, so that even in one matter, having laid a trap, he might trip these boys up. But they, wishing to be defeated in nothing, genuinely answered in three statements. For they set at naught the first matter of the king, showing that the idol which was worshiped by him was not worthy of any account. Secondly, they taught the king that it is necessary to fear and worship a certain king, saying, "There is a God whom we serve, he is able to deliver us from the burning furnace of fire." [Daniel 3:17] 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." [Daniel 3:18] For in this, they fortified themselves through speech, lest, after they were cast into the furnace, they would also be incinerated and the Chaldeans would have boasted and deceived 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.'" Therefore after death believers, who did not wish to give a place of pretext to the devil, are called martyrs, according to every way they fortified themselves. For they who believe have carried up all authority and glory to God, because he is able to deliver us, but if not we would rather gladly die than to do what is prescribed by you, Nebuchadnezzar!

Daniel 3:16-18 — Commentary on Daniel 2.22.1-5

And so even then, in this way the three boys, who were disciples of faith in Babylon, answered the king saying, "We have no need to answer you concerning this matter." [Daniel 3:16] Daniel, having heard these words, approved. But again they said, "There is a God whom we serve, he is able to deliver us from the burning furnace of fire and from your hands, O king." [Daniel 3:17] The Blessed Daniel, being a prophet and foreseeing what is to come, approved as being true what was spoken by them. 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." [Daniel 3:18] Whom again the blessed Daniel, having heard their voice a third time, and having been amazed, crowned them in faith as speaking beautiful truths.

Daniel 3:16 — Commentary on Daniel 2.18.1-3

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 terrified, nor, having seen the burning fire of the furnace, cringed, but they despised all men and the whole world, holding the fear of God alone before their eyes. 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. 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 be revealed as nothing.

Daniel 3:16-18 — Commentary on Daniel 2.23.1-4

You see the assurance of the words which were spoken through one mouth, so that in no word may they stumble. 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?" [Daniel 3:14] They answered, "We have no need to answer you concerning this matter," [Daniel 3:16] not regarding him worthy of a defense of such a statement. Then, after the king said, "You shall be cast into the burning furnace of fire, and what god is there who shall take you out of my hands?" [Daniel 3:15] They added to the word which was spoken by the king and said, "There is a God whom we serve, he is able to deliver us from the burning furnace of fire and from your hands, O king." After the king again said, "And so, now if you are prepared, when you should hear the sound of the trumpet, pipes and lyres, harp and psaltery and all the family of musical instruments, fall down and worship the golden image." [Daniel 3:15] 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." [Daniel 3:18]

Daniel 3:18 — Commentary on Daniel 2.19.1-8

I will dare to say something and I will not venture to say something else while speaking. These boys, having read the contents of Scripture, saw what was spoken by the prophet, that it was written concerning them. For how else did the contents of Scripture say to Babylon, "I shall make mention of Rahab and Babylon to those who know me," [Psalm 87:4] except if it foresees by the Spirit the mysteries of the economy there? For these, having seen all men worshiping the image and heeding the prescription of the king, settled their minds to speak. This is not idly written, brothers, this is similarly fulfilled in us now. For behold, it happened that even every family received our captives and they became slaves to the Babylonians. Nebuchadnezzar, just as the great devil, tyrannizes against us and having made a golden image compels people to idolatry. We the faithful stand fast unto death, lest we disgrace our teacher, Moses, or lest we permit our family to be ridiculed. Let us, as the three boys, 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. Let us recall what happened long ago in the land of Egypt. When the sea was struck with a staff, it was put to flight and the Jordan River, when it saw the Ark, was turned back to its source, and Rahab the prostitute, when she was found faithful in the city of Jericho, she was preserved from the slaughter of the sword. And now God is able to easily quench the fire of the furnace. If you are threatened with the sword, let us submit to death; if thrown to wild beasts let us not cower before the beasts. Let not the crowd of the Babylonians prevail in that faithful day. 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.

Daniel 3:18 — Commentary on Daniel 2.37.1-7

But what is better for you O man, having testified to depart from this world in glory, or having been rescued here and waiting patiently to keep sinning? For we have seen many who have confessed before the tribunal who were, through some pretext against the design of God, destroyed, and we have seen they who lived a sufficient time and being found in transgressions, also were destroyed. 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, then remaining here to heap up sins for themselves concerning which they have to render an account. Therefore let the one who is brought forth on account of the Name pray that at some time having testified in such a way, to depart. For this one will never in any way be judged, but he will judge "having his own share in the first resurrection." [Revelation 20:6] And so be firm O man, never stammering in faith, and whenever you are called to testify obey willingly, so that your faith may be shown. It has happened that God has tested you as he tested Abraham, when he demanded Isaac. Having been brought forward, perhaps he wills to deliver you, and in this you glorify God. And you mimic the three boys and understand their faith! For they said to the king, "God is able to release us, but if he does not will, we are under the authority of God, we would rather gladly die than do what is prescribed by you." [Daniel 3:18] Whom then Nebuchadnezzar also seeing the pure and blameless boys coming out from the furnace was astounded and amazed. For neither was their hair singed nor their cloaks changed nor was the smell of fire in them.

Daniel 3:19 — Commentary on Daniel 2.25.4-26.4

But someone will say, "And so was not Daniel, being a friend of the king, able to intercede on their behalf and pardon the three boys?" He was able, but it happened in this way so that the great works of God may be shown and the Babylonians may learn to fear God, and on account of this find rest, so that also their faith may be shown and God may be glorified in them. For if this had not happened the Babylonians would be able to say, "If Daniel did not intercede with the king on their behalf, these boys would today be destroyed in fire," and reckon grace to be human rather than the power of God. But why was the king not sorely pricked, having actually seen Daniel, who was a Jew, and why did he not say to him, "Why do you not worship the image?" 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." Just as he answered Cyrus in the presence of Bel. The king, having been stunned, said to him… … Bel, except according to the thoughts of the satraps. "For thirty days if one should ask any God or man but from you, he shall be cast into the den of lions." [Daniel 6:7] So it was necessary for the three boys alone to be glorified in the furnace, but before Bel and the reigning Cyrus, it was necessary for Daniel alone to be cast into the den of lions, each of them arranging their own part and observing their own season, so that even Nebuchadnezzar the king of the Babylonians, who saw that the three boys were not destroyed by fire, may glorify God, and Cyrus the Persian, who saw that Daniel was not swallowed by the lions, may be taught that God alone is the God of heaven. And so in this way in due time God administers the affairs of men through his slaves the prophets and persuades all men to come to knowledge of himself. [1 Timothy 2:4; 2 Timothy 3:7]

Daniel 3:19 — Commentary on Daniel 2.25.2-3

And so indeed they prevailed, if it is necessary to speak the truth, the boys… For as strong as the word of the boys was, so was the king wrathful and he said, "Heat the furnace seven times hotter," who was, as always, already defeated by them. For the king prevailed in terrestrial matters, but the three boys prevailed in faith towards God.

Daniel 3:21 — Commentary on Daniel 2.27.1-4

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." [Daniel 3:21] Tell me, Nebuchadnezzar, on what account do you order these boys to be bound and cast into the fire? Lest they flee? Or being released they quench the fire with their feet? But you are not the one who does these things, but another in you, who works these things. And on account of this Scripture says, "Then the form of the king was changed." [Daniel 3:19] For there was another person there and Nebuchadnezzar became another person. For the king was a man who in the beginning feared God. Then, having been lifted up against God he changed, mimicking the works of the devil. And on account of this Scripture beautifully predicts, saying, "I am God and I will not change," [Malachi 3:6] 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.

Daniel 3:22 — Commentary on Daniel 2.31.1-3

And so the Babylonians, seeing the three boys hymning in the furnace, did not cease to heat the furnace with resin, pitch, tar, and brushwood and the flame climbed forty-nine cubits above the furnace and spread out against they who fought against the mighty God. Scripture says, "The fire broke out and engulfed those whom it found around the furnace of the Chaldeans." See how the fire itself was prudent and 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.

Daniel 3:23 — Commentary on Daniel 2.28.1-7

Accordingly, after these things happened, Scripture says, "And these three men, Shadrach, Meshach, Abednego, fell into the midst of the furnace while bound and that they were walking in the midst of the flame, hymning to God and blessing the Lord." [Daniel 3:23; Song of the Three Children 1] And so the bonds which the king put 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. 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, so that God, with the boys, may be honored in their witness. Let the arch-heretics, who deny the resurrection of themselves, tell me, how do they say there is no resurrection of the flesh, when the perishable garments and sandals, which came from the death of living creatures, are not destroyed by fire on account of the holiness which clothes their bodies? How also does the flesh, which is perishable and which clothes the holy soul, not also with the soul be made holy and be changed into incorruptible? For if what is corruptible in nature did not receive corruption, how does what is incorruptible in nature, but has died through disobedience, again having been made alive by the power of God, not actually be made alive? So that the Scripture persuades us in every way to believe in God from a whole heart, in which way those who are perfect, who have believed, may be preserved from the furnace of fire as perfect along with their garb and cloaks. For if then the fire did not tame them, how is the eternal fire able to master the saints and they who similarly believe?

Daniel 3:25 — Commentary on Daniel 2.33.1-5

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?' But 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.'" [Daniel 3:25] Tell me, Nebuchadnezzar, for when did you see the Son of God, so that you confessed this one to be the 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 the light of him? But why was this shown to you alone and to none of the other satraps? But it is because it is said, "the heart of the king is in the hand of God." [Proverbs 21:1] The hand of God itself, the very thing which was the Word, pricked the heart of the king, so that you may recognize this one in the furnace and may glorify him. 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 to not believe, Scripture proved that the nations were destined to recognize him in the flesh, when long ago Nebuchadnezzar seeing him not of flesh, observed him in the furnace and confessed him to be a son of God.

Daniel 3:26 — Commentary on Daniel 2.34.1-3

"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.'" [Daniel 3:26] For since he himself was not able to come into the furnace, he called them to come outside. 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.

Daniel 3:27 — Commentary on Daniel 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 body and the hair of their head was not burned and their cloaks were not worsened and the scent of fire was not in them." [Daniel 3:27]

Daniel 3:27 — Commentary on Daniel 2.37.6-7

And you mimic the three boys and understand their faith! For they said to the king, "God is able to release us, but if he does not will, we are under the authority of God, we would rather gladly die than do what is prescribed by you." [Daniel 3:18] Whom then Nebuchadnezzar also seeing the pure and blameless boys coming out from the furnace was astounded and amazed. For neither was their hair singed nor their cloaks changed nor was the smell of fire in them.

Daniel 3:28-30 — Commentary on Daniel 2.38.1-5

And so in this way Nebuchadnezzar 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 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: 'All people, tribes, and tongues who shall ever 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 to lead all the Jews who were in his kingdom." [Daniel 3:28-30] And so it is necessary to observe, beloved, how faith towards God pours out such great grace. For even as they handed themselves over to death, they glorified God himself, in this way again they also were not only glorified by God but also by the king and they taught the tribes and the barbarian nations to revere God. For this truly happens to befall us 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 the signs and in this way they also become martyrs of God. To whom we also have believed, so let us also inspire ourselves to be worthy before God, being chaste in body, soul, and spirit, so that we ourselves may receive the incorruptible crown together with the blessed martyrs, and may hymn with them to God. For his glory is forever and ever. Amen.

Daniel 3:30 — Hippolytus Exegetical Fragments - Scholia on Daniel

"Then the king promoted," etc. For as they honoured God by giving themselves up to death, so, too, they were themselves honoured not only by God, but also by the king. And they taught strange and foreign nations also to worship God.

Daniel 4:1-3 — Commentary on Daniel 3.2.1

And so at that time Nebuchadnezzar, after seeing the marvels which happened to the three boys and being pricked in heart, set forth through a decree to publically announce 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." [Daniel 4:3]

Daniel 4:7-8 — Commentary on Daniel 3.2.2-6

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 his first vision, so that in all things God might glorify his own slaves the prophets beyond the other barbarians and foreign nations, who pretend to be flattered in their human wisdom, having practiced earthly learning. For grace and gifts are from above from God, they are from heaven, which furnish their wealth to the worthy, which the blessed prophets partake by the Holy Spirit and are always made to understand. Just as also the apostle wrote to the Corinthians saying, "And I myself came to you not proclaiming words which are taught by human wisdom, but proclaiming to you the mystery of Christ, rather in words taught by the Spirit, interpreting spiritual things with spiritual things." [1 Corinthians 2:13] And so in this way also the earthly wisdom of all the wise men in Babylon became foolish, who were not able to interpret the dream of the king, until one came, named Daniel, who had the Holy Spirit of God in him, just as the king himself also testified and proved it in many ways, and he set it forth to the people in writing, so that not only would Daniel be shown as being honored by the king himself, but also by all who were subjected to the king, so that he may be named as a man of God and a great prophet. 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 the Holy Spirit of God in him." [Daniel 4:8]

Daniel 4:11-12 — Commentary on Daniel 3.8.3-10

For the tree "grew great and strong, which reached unto the height of heaven and its trunk to the limits of all the earth," [Daniel 4:11] Scripture indicates it to be the kingdom of Nebuchadnezzar, as also Daniel distinctly stated, because the king was exalted and became glorious and ruled over all the earth and mastered the farthest nations. Its branches were dignitaries and commanders and governors and all who were appointed by him were as branches which are put forward from a tree. The leaves of the tree represent the edicts through his words, which he sent to all the earth, bidding and appointing just as he planned. The tree which has great fruit is clearly the great revenue and tribute which was brought up to him from each of the nations. Its trunk which sits upon the earth signals it to be the kingdom of Nebuchadnezzar on account of it being engaged in earthly matters, just as it is established over the earth. The great fruit of it and the food for all, which is in it, signal 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. The wild beasts which dwell under it are signaled to be the armies and the powers which always stand near and remain in service to the king, assisting to the utmost for what has been ordered, like wild beasts who are ready to battle and to destroy and to rend men in pieces as if they were beasts. 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 chiefs by him, just as branches originate from the tree.

Daniel 4:13 — Commentary on Daniel 3.9.6-10

The Word, having heard the council of the Father, descended from heaven to proclaim the will of the Father through angels, as Scripture says, "A holy one descended from heaven." [Daniel 4:13] The angels consulted the Word, "What does the master command us?" For this is the request of the saints. The word to them was that God the Most High says this, "Cut down the tree and strip its branches and shake its leaves." [Daniel 4:14] Those who heard this routed the powers of the king, so that they took away his kingdom. For all the nations were 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'" [Revelation 9:13-14] who are Persians, Medes, Assyrians, and Babylonians.

Daniel 4:14 — Commentary on Daniel 3.9.1-10

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 loosed from under it and the birds from its branches" [Daniel 4:14], this indicates the occurrence of a plot by the satraps against the king and by those who are in power under them. 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, because he boasted and said, "Who is the god, who shall take you from my hands?" [Daniel 3:15] Later stooping piteously to the earth, and wailing in the mountains, he lived with the beasts, fearing his satraps, lest he be killed by them. And on account of this Scripture says, "He shall lie outside in the grass and in the dew of heaven and with the beasts and his portion shall be in the grass of the earth. His heart shall be changed from men and a heart of a beast shall be given to him." [Daniel 4:15-16] For no longer did the great king and ruler live as a man administering the kingdom, but being alone in the desert he ate grass and herbs until his heart was changed and became as a beast who lived in forests and caverns, until his hair grew as a lion's and his nails grew large as a bird's and seven seasons passed over him. [Daniel 4:32] For in this way God the Most High interpreted these things to be, just as Daniel says, "The judgment is of the Most High, which has come upon my lord the king." [Daniel 4:24] The Word, having heard the council of the Father, descended from heaven to proclaim the will of the Father through angels, as Scripture says, "A holy one descended from heaven." [Daniel 4:13] The angels consulted the Word, "What does the master command us?" For this is the request of the saints. The word to them was that God the Most High says this, "Cut down the tree and strip its branches and shake its leaves." [Daniel 4:14] Those who heard this routed the powers of the king, so that they took away his kingdom. For all the nations were 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'" [Revelation 9:13-14] who are Persians, Medes, Assyrians, and Babylonians.

Daniel 4:15-16 — Commentary on Daniel 3.9.2-5

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, because he boasted and said, "Who is the god, who shall take you from my hands?" [Daniel 3:15] Later stooping piteously to the earth, and wailing in the mountains, he lived with the beasts, fearing his satraps, lest he be killed by them. And on account of this Scripture says, "He shall lie outside in the grass and in the dew of heaven and with the beasts and his portion shall be in the grass of the earth. His heart shall be changed from men and a heart of a beast shall be given to him." [Daniel 4:15-16] For no longer did the great king and ruler live as a man administering the kingdom, but being alone in the desert he ate grass and herbs until his heart was changed and became as a beast who lived in forests and caverns, until his hair grew as a lion's and his nails grew large as a bird's and seven seasons passed over him. [Daniel 4:32] For in this way God the Most High interpreted these things to be, just as Daniel says, "The judgment is of the Most High, which has come upon my lord the king." [Daniel 4:24]

Daniel 4:17 — Commentary on Daniel 3.4.1-8

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, having set up a golden image and having forced all to be idolaters, it was shown to him through a vision that even he might see that he has the lot of being under the authority of God, even if he seems to at some time reign over all the kings of the earth. 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." [Daniel 2:37-38] And the king 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 he is able to reveal this mystery." [Daniel 2:47] And so when he forgot the first matters and he was later arrogantly lifted up, he received this punishment from God as an example and a model which was meant for all human tyrants and kings, so as they who think they are above man may not brag, 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. For also Antiochus who was called Epiphanes, who became the king of Syria, who 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 his impious eyes, and though proclaiming many entreaties and confessions to God, his salvation did come upon him. 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 man who is mortal should not consider himself equal to gods." [2 Maccabees 9:12] So that as many kings reverently and God-lovingly are turned back from sin, these also are honored by God, but as many are lifted up in accordance with their pride, these receive deserved and righteous retribution from God. 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, according to the word of the Lord which was spoken through Isaiah the prophet, so that all men may know the heavenly authority.

Daniel 4:19 — Commentary on Daniel 3.7.4-9

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, indicating the affection which he had for the king, so that in this even the king was sorely pricked and when he did what was spoken by the prophet, he was able to be saved. And so after Daniel stood voiceless for one hour and was greatly silent, he, while looking at everyone, was confused by his thoughts and his face was changed, and Daniel 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 shining as a flame of fire, so that in this the king, being astounded, was afraid. 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, how then were the Babylonians not afraid who looked at the face of Daniel which had changed? Certainly when he appeared as a man they were not afraid, but when he was also shown as an angel of God, they were afraid. Then having been calmed from great vision and agony and coming 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." [Daniel 4:19] And in this way, having begun, he proclaimed to him according to each thing which was to happen to him and encouraged him with comforting words and he again restored his hopes for what was about to be. For he says to him, "And when the king saw a watcher and a holy one descending from heaven who 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.' 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 whom he wills." [Daniel 4:23-26]

Daniel 4:25 — Commentary on Daniel 3.10.1-2

Next Scripture says, "And he shall lie outside in the grass 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." [Daniel 4:25] And so some count seven seasons as seven years. But some take seven seasons to refer to three months for each year, for one year has four seasons, winter, spring, summer, and autumn, as seven seasons then are given to the king.

Daniel 4:26 — Commentary on Daniel 3.11.5

When he put away the same great arrogance which he acquired, and when he was suffering in the mountains, he confessed to God, recognizing the heavenly authority and he was restored again to the office of his kingdom, after both 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." [Daniel 4:25]

Daniel 4:26 — Commentary on Daniel 3.10.3-4

For when it says to him, "Leave the stump of the roots of the tree in the earth," [Daniel 4:26] it is clear that he is again according to the purpose of God about to be reestablished over his own office. 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 all who walk in arrogance are able to be humbled." [Daniel 4:37]

Daniel 4:27 — Commentary on Daniel 3.7.2-3

How does that insolence and the mighty arrogance of words and the great and terrible flame of the furnace aid Nebuchadnezzar when he is not master of his own soul? And on account of this the blessed Daniel became his counselor, like a good doctor who wishes to heal his hurts. Now he said, "Let my counsel please you and redeem your sins in alms and your unrighteous deeds by pity on the poor. Perhaps he will be patient upon your trespasses." [Daniel 4:27]

Daniel 4:28-29 — Commentary on Daniel 3.8.1-2

And so after twelve months all these things happened to king Nebuchadnezzar. For neither did Scripture lie nor did Daniel deceive him, but he taught him beforehand that these things were about to be accomplished in him.

Daniel 4:28-29 — Commentary on Daniel 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 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, and he who punished the Hebrews in a strange land, even he was deservedly punished in a desolate land.

Daniel 4:30 — Commentary on Daniel 3.7.1-3

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 this immoderate statement, "Is this Babylon not great, which I myself built as a house for my kingdom, for the rule of my strength, for the honor of my glory?" [Daniel 4:30] When after he was banished, he ate vegetation with the beasts in the mountains? How does that insolence and the mighty arrogance of words and the great and terrible flame of the furnace aid Nebuchadnezzar when he is not master of his own soul? And on account of this the blessed Daniel became his counselor, like a good doctor who wishes to heal his hurts. Now he said, "Let my counsel please you and redeem your sins in alms and your unrighteous deeds by pity on the poor. Perhaps he will be patient upon your trespasses." [Daniel 4:27]

Daniel 4:32-33 — Commentary on Daniel 3.9.3-4

And on account of this Scripture says, "He shall lie outside in the grass and in the dew of heaven and with the beasts and his portion shall be in the grass of the earth. His heart shall be changed from men and a heart of a beast shall be given to him." [Daniel 4:15-16] For no longer did the great king and ruler live as a man administering the kingdom, but being alone in the desert he ate grass and herbs until his heart was changed and became as a beast who lived in forests and caverns, until his hair grew as a lion's and his nails grew large as a bird's and seven seasons passed over him. [Daniel 4:32]

Daniel 4:34-35 — Commentary on Daniel 4.2.6-10

Then he says, "Its feathers were plucked and it was lifted up from the earth and it stood upon human feet and a heart of a man was given to it." [Daniel 7:4] For this really happened to Nebuchadnezzar, just as has been indicated in the book before this book, and he himself testifies in this way about that which happened to him, as he was banished from his kingdom and his glory was taken away and so was the majesty which he procured at first. And so just as he says to strip the feathers of the whole bird, he is powerless and is easily caught, and in this way at that time the powers of the king were removed, through which he imagined to boast and to be high-minded, but then was afraid and fled into the desert, so that he may not be killed by them. When Scripture says, "It stood upon human feet and a heart of a man was given to it," [Daniel 7:4] it is clear that Nebuchadnezzar, having humbled himself and recognized that he is a man lying under the authority of God, he, after begging the Lord, obtained from him a good heart, and again his kingdom and glory were reestablished. Just as he himself testifies saying, "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 that 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." [Daniel 4:34-35]

Daniel 4:34-37 — Commentary on Daniel 3.11.1-5

And so we find in the records that Nebuchadnezzar reigned twenty-five years. For after 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. 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. Just as he himself also described 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 in the power of heaven and in the dwelling of the earth, and there is not anyone who shall stand against 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 all who walk in arrogance are able to be humbled." [Daniel 4:34-37] When he put away the same great arrogance which he acquired, and when he was suffering in the mountains, he confessed to God, recognizing the heavenly authority and he was restored again to the office of his kingdom, after both 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." [Daniel 4:25]

Daniel 4:34-35 — Commentary on Daniel 3.6.1-8

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 same king later, while confessing, described what occurred to him. But at all events 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 being in authority marshal men, but rather adhering to God alone and doing what is pleasing to him, let us also now continue in the present less dangerous life and let us readily flee from the judgment which is to come. 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 he who made all things? 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. But many obtain honor and gifts under the king and are appointed into some authorities, later however, they endanger themselves either being found as plotters, or done away with by others as being friends of the king. How does friendship with the king aid them, who were not satiated with gifts which they received, but also besides destroy their own souls? And so flee such persons, O man, never endangering yourself on account of them, "for all flesh is grass and all the glory of men is as the flower of the field. The grass withers and the flower falls." [1 Peter 1:24] Hear what was spoken by the apostle Paul, how he advises Timothy, writing, "Proclaim to the wealthy in the present age not to be high-minded, nor to obey the uncertainty of wealth, but to hope in the living God, [1 Timothy 6:17] who is the Savior of all men who exceedingly believe." [1 Timothy 4:10]

Daniel 4:37 — Commentary on Daniel 3.10.3-4

Daniel 4:37 — Commentary on Daniel 3.12.1-4

And so the kind of things which happened to Nebuchadnezzar at that time in those seasons were for admonitions and reminders, and were recorded for all men, as Daniel, also in dreams and visions, really described these things as happening, concerning which if we approach upon the passage in the book, we may interpret both the dreams and visions and shall show these to also be true. For Nebuchadnezzar saw two dreams: the dream of the many colored image, then the dream concerning the tree, which Daniel interpreted, and in due time it was fulfilled. Likewise that which Daniel also saw, the four beasts rising from the sea, some of whom have already been, 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 again shall be. For if we believe the things which have already been as true, how do we not believe that all the coming events will be true also, which the blessed prophets announced beforehand that they shall be? But all things have been fulfilled, emerging in their own times according to the purpose of God.

Daniel 5:1 — Commentary on Daniel 3.14.1-3

And so after the death of Nebuchadnezzar his son Evil Merodoch succeeded to his kingdom, of whom the Scripture does not mention, surely because he lived reverently, surely because there was nothing monstrous in him. He reigned twelve years and after him his brother Belshazzar reigned, concerning whom Scripture now makes a narrative. He made a great supper for his thousand magistrates in the fourth year of his kingdom.

Daniel 5:2-4 — Commentary on Daniel 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, to be brought forth, that the magistrate and his mistresses may drink from them. Those 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 the lifeless and motionless idols.

Daniel 5:5 — Commentary on Daniel 3.14.5-9

Accordingly after this happened, 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. In the case of Nebuchadnezzar it said, "A holy one descended from heaven," [Daniel 4:13] here it says, "fingers of a hand came forth," [Daniel 5:5] Scripture signaling that this is the same Word which was about to be embodied in the end and to assume the figure of a man, so that he may never be looked at as through a form, but having become a man in the flesh and the will of the Father having dwelt with men, he is perfected. And so when the hand wrote writing on the wall, Scripture, in this, indicates this to be the law of God which was engraved on the mountain in tablets. As Scripture says, "and the tablets were written by the finger of God" [Exodus 31:18] and "the writing was the writing of God which was engraved on the tablets." [Exodus 32:16] 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. For the light of the hand, after dazzling the light of the lamp, dimmed the light of the lamp, so that the fingers which wrote on the wall might be seen.

Daniel 5:6-7 — Commentary on Daniel 3.15.1

When the king saw this he quaked in fear and was in much distress, 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 recognize the divine letters from their fathers.

Daniel 5:8 — Commentary on Daniel 3.15.2-3

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." [Daniel 5:7-8] 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. [1 Corinthians 3:20; Psalm 94:11]

Daniel 5:9 — Commentary on Daniel 3.15.4

And so while they were begging, the heart of the king was disturbed and his form was changed and his magistrates were troubled.

Daniel 5:10-12 — Commentary on Daniel 3.15.5-16.5

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 the 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 the 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.'" [Daniel 5:10-12] And so for what reason did the queen enter and call to mind Daniel? For did all the magistrates and friends of the king not know him? Or did they not know the things which occurred to Nebuchadnezzar, as he alone saw the dreams which were meant for him, and he set him as chief of the wise men of Babylon? They themselves also knew, but being destroyed by him, since he was adorned with heavenly wisdom, they did not want to proclaim to the king concerning him, so that he might not come and interpret the writing, and later they would be shamed. This not only happened to Daniel then, but also even now it occurs to many. For when one of the saints acquires grace from God and is found wiser than others, immediately everyone begins coveting, hating, persecuting, insulting, dishonoring, talking down, and setting him at naught, so that by this they imagine him to be nothing. For similarly it also happened upon the prophets and upon the Lord and upon the apostles. In this way also we observe these things coming upon Daniel in Babylon. For Scripture puts forth these things as a proof that they happened in this way.

Daniel 5:13-16 — Commentary on Daniel 3.17.1

Then accordingly after the king heard the things concerning him he commanded Daniel to be brought and he said to him, "Are you Daniel who is from the sons of the captivity of Judea, whom my father Nebuchadnezzar brought? I have heard concerning you that you are able to interpret questions. 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 be the third position in my kingdom." [Daniel 5:13-16]

Daniel 5:17 — Commentary on Daniel 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 to you and give the present of your house to another. But I shall read the writing and I shall make known the interpretation to you." [Daniel 5:17]

Daniel 5:18-21 — Commentary on Daniel 3.17.3-4

And in this way, having begun, he described to the king all the things which happened to his father in their order, and at the same time he thoroughly explained to him the things which happened, in order to cause him to understand not to brag, nor to be arrogant, but that one must be under the authority of God. And so he said to him, "God Most High gave to Nebuchadnezzar your father the kingdom and the majesty and the honor and the glory. And from the majesty which was given to him all peoples, tribes, and tongues were trembling and fearing from 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 with 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." [Daniel 5:18-21]

Daniel 5:22-28 — Commentary on Daniel 3.17.5-6

And after saying these things he added the following, at once rebuking the king and not receiving his face so that having heard this the king would be afraid and so that he who committed trespasses might immediately recognize them. And so it says, "And you his son, Belshazzar, you have not humbled your heart before God; do you not know all these things? And you have been exalted against the Lord God of heaven and have brought the vessels of his house before you and you and 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, of whom your breath is in his hand and all your ways are as well, you have not glorified him. 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." [Daniel 5:22-28]

Daniel 5:29 — Commentary on Daniel 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 position in the kingdom.

Daniel 5:30-31 — Commentary on Daniel 3.18.2-3

In the same night king Belshazzar the Chaldean was killed and Darius the Mede received the kingdom being sixty-two years old. [Daniel 5:29-31] After the interpretation had been solved by Daniel, just as Scripture encompasses all things, 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 knowing what is in darkness and light is with him" [Daniel 2:21, 22]

Daniel 5:31 — Commentary on Daniel 3.19.1-2

And so Darius, who was called Ahasuerus, received the kingdom and "appointed one-hundred-twenty satraps and appointed three governors over them, whom Daniel was one of, for the satraps to give account that the king may not be overburdened. And Daniel was over them because a spirit abounded in him, and the king appointed him over his whole kingdom." [Daniel 5:31-6:3] 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, having granted to Joseph second honor of the throne of his kingdom and assigning all the chiefs of the Egyptians to be obedient to him.

Daniel 6:1-3 — Commentary on Daniel 3.19.1-2

Daniel 6:4 — Commentary on Daniel 3.19.3-6

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. In which manner the word was fulfilled, which we spoke 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 also were not honored with the same gift. In this way also the satraps and governors through envy hated Daniel since he was wiser and more faithful than all of them were. For Scripture testified to this, saying, "And not any pretext and transgression and fault was found against him because he was faithful." [Daniel 6:4] For he not only kept the commandments of God according to the law, but also the prescriptions of the king with much diligence and his conduct was exacting, wishing to stain his favor and pure conscience in no sordid matter of little gain.

Daniel 6:5 — Commentary on Daniel 3.20.1-2

For then how many were they who pretended to be friends with Daniel, who wickedly hated him in heart? They falsely-sent gifts with other intentions and they ordered to give befitting gifts, wishing to test his sincerity, in order to have for the king a future pretext against him that they might appeal to the king that he was obliging himself to the king's possessions, and he in this way be killed as a plotter. 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." [Daniel 6:5]

Daniel 6:6-8 — Commentary on Daniel 3.20.3-5

Then, having made one decision, they came to the king and said, "Darius, O king, live forever! Your captains and satraps and chiefs and governors have deliberated to set up a royal statute over your kingdom and to confirm an edict, that whoever asks a petition from any God and man for thirty days except from you, O king, shall be cast into the den of the lions. And so now O king, set up the edict and set out a writing because the decree of the Persians and Medes shall not be changed." [Daniel 6:6-8] Then Darius, not perceiving the machination of theirs, purposed a decision, he commended a decree to be written and it to be put forth publicly. For also later Haman wishing to kill Mordecai and his race went to king Artaxerxes and deliberated the same, that by royal decree on the fourteenth of the twelfth month on that one day, all the Jews shall be killed. [Esther 3]

Daniel 6:10 — Commentary on Daniel 3.22.2-24.9

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 to prayer secretly in the house so that he might not be endangered?" He was able but he did not want to. 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 bring against him some blame or censure of faithlessness. For this is a work of hypocrisy, not of fear and faith to God. 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. For those who believe in God ought not to feign nor fear what is ordered of them by authorities, lest they otherwise do some evil. If on account of faith to God they are compelled to do some other thing, they would gladly die rather than to do what is commanded by them. For when the apostle said to be subject to all who are in authority [Romans 13:1], he does not speak concerning this, that deny our faith and deny what is prescribed by God, and that we do these things which men command, instead the apostle said that we should fear the authorities and not do evil, so that we are not punished by them as evildoers. And on account of this he says, "He is a servant of God, an avenger upon those who practice evil. What? Do you wish to not fear authority? He does good and you will have approval from him. But if you do evil be afraid. For he does not bear the sword in vain." [Romans 13:4] So that according to this he said to be subject, to live holily and piously in the present life, having before your eyes the danger of the sword. And so the apostles, being hindered by the chiefs and scribes, were not prevented from speaking the word, and obeyed God rather than men, and on account of this, having vexed the authorities, they, "set them in public prison. But at night an angel led them out and said, 'Go speak the words of this life.'" [Acts 5:18-20] And so in this way Daniel also was hindered from prayer and 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. For if on account of God someone dies, he ought to rejoice, having found in this eternal life. And so it is necessary for those who, with purity, labor and live with fear in this world, to not give a pretext to those who seek a pretext, so that in this they would rather be disgraced. In which way then also the governors sought to find pretext against Daniel and they did not find it, because he was faithful. But if some people constrain us to not revere God, nor entreat him and threaten death to us, it is more happy to separate us from the love of God? Persecution or difficulty or oppression or hunger or danger or sword?" [Romans 8:35] And on account of this the blessed Daniel feared God more and handed himself over to death and he was preserved from the lions by the angel. 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. 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. Just as Moses also when he lifted up hands in the desert, Israel prevailed, but whenever he set them down, Amalek prevailed. [Exodus 17:11] 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.

Daniel 6:10 — Commentary on Daniel 3.21.1-22.1

And so Daniel, when he knew what was written, having reflected on the plot which came upon him, did not fear it nor was terrified, but was readily holding himself to be handed over as food for beasts rather than to obey the prescription of the king. And he had a pattern of what happened to the three youths, when they did not wish to bow to the king's image, and they were preserved from the furnace of fire. And then he, 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. [Daniel 6:10] And so it is needful to see the piety of the blessed Daniel, how he did not even pretend to be devoted to the royal affairs but rather adhering in prayer each day he rendered the things of Caesar to Caesar, and the things of God to God.

Daniel 6:12 — Commentary on Daniel 3.25.1-2

And so in this way even at that time the adversary 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. And whom they watched closely and seeing him pray three times a day, came forth saying to the king, "'O king Darius, have you not appointed an edict that any man who should ask from any god and man a petition 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.'" [Daniel 6:12]

Daniel 6:13-14 — Commentary on Daniel 3.25.3-4

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 asks 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." [Daniel 6:13-14] For having known their machinations and that they hated Daniel because he was at that time wiser and more reputable than all of them and that they devised this plot against him, wanting to hand him over to beasts through a trap. Therefore the king questioned the satraps and asked whether he could be able to preserve him from danger.

Daniel 6:13 — Commentary on Daniel 3.26.1-3

And so why did the satraps accuse only Daniel? For always the three boys were also with him praying. For if they did not obey the prescription of Nebuchadnezzar, much more would they not obey the decree of Darius. But 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 was not forgotten. In this way now in the times of Darius they accused only Daniel. For the call to martyrdom was his. For a man does not forsake God on account of time, so that in time he may be glorified. As the prophet says, "He who made his worlds, he shall call each one of them by name." [Isaiah 40:26]

Daniel 6:15 — Commentary on Daniel 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. And so it was already evening and the king was conversing on his behalf with the satraps when they spoke saying, "Know, O king, that for the Medes and Persians, the decree of every edict and statute which the king has set, may not be changed," [Daniel 6:15] in this word they wanted to shame the king, lest the decree which had been marked out by him, may not be certain and the rest of the things which were set out by him may be considered to be invalid.

Daniel 6:16 — Commentary on Daniel 3.27.1-2

Then accordingly, Darius, not being able to further contradict the satraps, said for Daniel to be brought and they cast him into the den of lions. And the king, answering said to him, "Your God whom you serve perpetually, he himself will rescue you" 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," [Daniel 6:16] in order to show that what is impossible for men is possible with God. [Luke 18:27]

Daniel 6:17 — Commentary on Daniel 3.27.3-5

"And they brought a stone and set at the mouth of the den and the king sealed it with his signet ring," [Daniel 6:17] that the matter may not be changed regarding Daniel. And this was a malicious deed, for the satraps were cautious, lest secretly the king command Daniel to be drawn out of the den and so they thought fit to seal the stone. In which manner also the chiefs of the Pharisees did to the Savior having sealed the stone with a guard. [Matthew 27:66]

Daniel 6:18 — Commentary on Daniel 3.28.1-4

Accordingly after this happened, "The king departed to his house and he went to bed without supper and food was not brought to him and sleep left him." [Daniel 6:18] How much did the righteous man do, who feared God, so that the king was so grieved over him to not take sustenance! 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 such a man was unrighteously destroyed, and so he was cautious lest on account of him he himself also be endangered. 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 drinking from the holy vessels was killed that same night.

Daniel 6:19-20 — Commentary on Daniel 3.28.5-6

Accordingly, "Then he 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, your God whom you serve perpetually, was he able to take you out from the mouth of the lions?'" [Daniel 6:19-20] And so why, having been disturbed, did the king cry this word, except that he had heard what happened to the boys, who were not willing to obey the prescription of the king, and were preserved from the furnace of fire?... The same happened to him, but he feared God and despised the decree of the Medes and Persians.

Daniel 6:20-22 — Commentary on Daniel 2.35.3-7

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. But whom he wishes to testify, he, having crowned them, takes them. 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." [Luke 18:27] For since Nebuchadnezzar was arrogant and said, "And who is the god who is able to rescue you from the furnace of fire?" [Daniel 3:15] God demonstrated to him that he is able to rescue his slaves whenever he wills. For also similarly it happened to Daniel, for after Darius said, "Is God whom you perpetually serve, able to rescue you from the mouths of the lions?" [Daniel 6:20] Daniel answered and said, "God sent his angel and he stopped the mouths of the lions and they did not hurt me." [Daniel 6:22] For also all the governors and satraps contrived a pretext, so that they handed Daniel over to the beasts in order to kill him. 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 takes whom he wills.

Daniel 6:21-22 — Commentary on Daniel 3.29.1-2

"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.'" [Daniel 6:21-22] What great trust he has to God rather than to men! For men despair and are handed over to 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." [Psalm 118:8-9]

Daniel 6:23 — Commentary on Daniel 3.29.3-6

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. They, licking the holy feet of Daniel, rolled around to taste the soles of his feet and they longed to accompany him. For if we believe that, after Paul was condemned to beasts and that a lion was 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, having dispatched it through scribes? And in the books of the Persians and Medes it is read up to 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, having heard the things which happened, they themselves feared God. 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, beasts which were tamed by a man and who were comforted by his hands. Accordingly after taking Daniel up "from the den, no destruction was found in him at all because he trusted in his God." [Daniel 6:23]

Daniel 6:24 — Commentary on Daniel 3.30.1-6

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 mastered them, and they ground all their bones." [Daniel 6:24] And so they who have trusted in a human king and in wealth, they themselves dug a trench, and they fell in it for their destruction. And then this judgment happened to the three boys, who though being in the furnace of fire were not mastered, but the fire passed through to the outside and consumed the Chaldeans. For the eyes of God righteously assigns worthy judgment to men. As also befell Haman, who wished to annihilate on one day Mordecai and his race, and having readied fifty cubit gallows for Mordecai, Haman himself with all his household were hanged on it. Now they who accused Daniel and handed him over as food for beasts, they themselves were destroyed by lions.

Daniel 6:25-27 — Commentary on Daniel 3.31.2-4

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. And so imitate the blessed Daniel who did not fear the satraps and do not 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 being alive you may be brought up from the den and may be found as a sharer of the resurrection and you may rule over your enemies and you may always give thanks to the living God. For to him be glory and might unto the endless age of ages. Amen.

Daniel 6:25-27 — Commentary on Daniel 3.31.1

Then Darius wrote to all peoples, tribes and tongues, to those who dwell in all the earth, declaring peace to all and then through what was published by his decree, compelled them to worship God just as it says, "The decree which 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 assists and rescues and works wonders and signs in heaven and on the earth, who took Daniel from the mouth of the lions." [Daniel 6:26-27]

Daniel 7:1 — Commentary on Daniel 4.1.1-2

"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 vision." [Daniel 7:1] And so 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 it may be demonstrated to those who wish with faith to search the godly writings of the prophet. Daniel 7:1-28 — Hippolytus Exegetical Fragments - Of the visions of Daniel and Nebuchadnezzar 1. In speaking of a "lioness from the sea," he meant the rising of the kingdom of Babylon, and that this was the "golden head of the image." And in speaking of its "eagle wings," be meant that king Nebuchadnezzar was exalted and that his glory was lifted up against God. Then he says "its wings were plucked off," i.e., that his glory was destroyed; for he was driven out of his kingdom. And the words, "A man's heart was given it, and it was made stand upon the feet of a man," mean that he came to himself again, and recognised that he was but a man, and gave the glory to God. Then after the lioness he sees a second beast, "like a bear," which signified the Persians. For after the Babylonians the Persians obtained the power. And in saying that "it had three ribs in its mouth," he pointed to the three nations, Persians, Medes, and Babylonians, which were expressed in the image by the silver after the gold. Then comes the third beast, "a leopard," which means the Greeks; for after the Persians, Alexander of Macedon had the power, when Darius was overthrown, which was also indicated by the brass in the image. And in saying that the beast "had four wings of a fowl, and four heads," he showed most clearly how the kingdom of Alexander was parted into four divisions. For in speaking of four heads, he meant the four kings that arose out of it. For Alexander, when dying, divided his kingdom into four parts. Then he says, "The fourth beast (was) dreadful and terrible: it had iron teeth, and claws of brass." Who, then, are meant by this but the Romans, whose kingdom, the kingdom that still stands, is expressed by the iron? "for," says he, "its legs are of iron." 2. After this, then, what remains, beloved, but the toes of the feet of the image, in which "part shall be of iron and part of clay mixed together? "By the toes of the feet he meant, mystically, the ten kings that rise out of that kingdom. As Daniel says, "I considered the beast; and, lo, (there were) ten horns behind, among which shall come up another little horn springing from them; "by which none other is meant than the antichrist that is to rise; and he shall set up the kingdom of Judah. And in saying that "three horns" were "plucked up by the roots" by this one, he indicates the three kings of Egypt, Libya, and Ethiopia, whom this one will slay in the array of war. And when he has conquered all, he will prove himself a terrible and savage tyrant, and will cause tribulation and persecution to the saints, exalting himself against them. And after him, it remains that "the stone" shall come from heaven which "smote the image" and shivered it, and subverted all the kingdoms, and gave the kingdom to the saints of the Most High. This "became a great mountain, and filled the whole earth." 3. As these things, then, are destined to come to pass, and as the toes of the image turn out to be democracies, and the ten horns of the beast are distributed among ten kings, let us look at what is before us more carefully, and scan it, as it were, with open eye. The "golden head of the image" is identical with the "lioness," by which the Babylonians were represented. "The golden shoulders and the arms of silver" are the same with the "bear," by which the Persians and Medes are meant. "The belly and thighs of brass" are the "leopard," by which the Greeks who ruled from Alexander onwards are intended. The "legs of iron" are the "dreadful and terrible beast," by which the Romans who hold the empire now are meant. The "toes of clay and iron" are the "ten horns" which are to be. The "one other little horn springing up in their midst" is the "antichrist." The stone that "smites the image and breaks it in pieces," and that filled the whole earth, is Christ, who comes from heaven and brings judgment on the world. 4. But that we may not leave our subject at this point undemonstrated, we are obliged to discuss the matter of the times, of which a man should not speak hastily, because they are a light to him…

Daniel 7:2 — Commentary on Daniel 4.2.1-3

And so when the different beast was shown to the blessed prophet Daniel and it was shown that it differed from the others, it is necessary for us to consider that he does not discuss any of the beasts as mere animals, but in a model and image he portrays the kingdoms which have arisen in this world, just as he portrays the beasts destroying humanity. For the Great Sea indicates the whole world, he says; "The four winds of heaven," [Daniel 7:2] which signal the fourfold creation. And so when he says, "I saw four beasts rising from the sea," [Daniel 7:3] he speaks concerning the kingdoms of this world.

Daniel 7:3 — Commentary on Daniel 4.2.1-3

Daniel 7:4 — ON THE ANTICHRIST 23

Now since these things, spoken as they are with a mystical meaning, may seem to some hard to understand, we shall keep back nothing fitted to impart an intelligent apprehension of them to those who are possessed of a sound mind. He said, then, that a "lioness came up from the sea," and by that he meant the kingdom of the Babylonians in the world, which also was the head of gold on the image. In saying that it "had wings as of an eagle," he meant that Nebuchadnezzar the king was lifted up and was exalted against God. Then he says "the wings were plucked," that is to say, his glory was destroyed; for he was driven out of his kingdom. And the words "a man's heart was given to it, and it was made to stand on the feet as a man," refer to the fact that he repented and recognized himself to be only a man and gave the glory to God.

Daniel 7:4 — Commentary on Daniel 4.2.4-10

"The first was a lioness and feathers were upon it as an eagle." [Daniel 7:4] And so he, while speaking, names a lioness as the kingdom of the Babylonians which Nebuchadnezzar then ruled. Then he says, "feathers were upon it as an eagle," [Daniel 7:4] because the king was lifted up and raised up against God, being puffed up in heart on account of the greatness and glory which came to him. Then he says, "Its feathers were plucked and it was lifted up from the earth and it stood upon human feet and a heart of a man was given to it." [Daniel 7:4] For this really happened to Nebuchadnezzar, just as has been indicated in the book before this book, and he himself testifies in this way about that which happened to him, as he was banished from his kingdom and his glory was taken away and so was the majesty which he procured at first. And so just as he says to strip the feathers of the whole bird, he is powerless and is easily caught, and in this way at that time the powers of the king were removed, through which he imagined to boast and to be high-minded, but then was afraid and fled into the desert, so that he may not be killed by them. When Scripture says, "It stood upon human feet and a heart of a man was given to it," [Daniel 7:4] it is clear that Nebuchadnezzar, having humbled himself and recognized that he is a man lying under the authority of God, he, after begging the Lord, obtained from him a good heart, and again his kingdom and glory were reestablished. Just as he himself testifies saying, "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 that 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." [Daniel 4:34-35]

Daniel 7:5 — Commentary on Daniel 4.3.1-4

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, and after he died, the office came to 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 book, then Darius the Mede received the kingdom, being sixty two years old. So suitably the prophet describes another beast rising, which was the bear, so that in this he may display the kingdom of the Persians. He says, "Three ribs were in its mouth." [Daniel 7:5] He calls three ribs the three regions of nations, which the same beast ruled, which were Medes, Assyrians, and Babylonians. "And that they were speaking in this way to it, 'Rise, eat much flesh.'" [Daniel 7:5] For then in those times the Persians rose up and laid waste to all the land and made many of the men their slaves, and they utterly destroyed everything. For just as the beast, the bear is a sordid and flesh-eating creature, tearing with both its claws and teeth, in this way also the kingdom of the Persians became, which presided for two hundred and thirty years.

Daniel 7:6 — Commentary on Daniel 4.3.5-8

Some of the historians recorded that these ruled two hundred forty-five years until Darius the chief, 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 four wings of a bird were upon it and four heads were on the beast, and authority was given to it." [Daniel 7:6] And so having named a leopard, he signals the kingdom of the Greeks, which Alexander of Macedon began, 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 spotted creature is the model of the kingdom of the Greeks, quick to do evil and quick to drink the blood of men. He says, "Four wings of a bird were upon it and four heads were on the beast." [Daniel 7:6] 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 chiefs. For while dying, Alexander distributed it to his companions who were of his race, four men, Seleucus, Demetrius, Ptolemy, and Philip, and these all put on crowns, just as Daniel predicts and was recorded in the first book of the Maccabees. [1 Maccabees 1:9]

Daniel 7:7 — Commentary on Daniel 4.9.1-3

But since a certain thought gnaws at the heart, we shall not abandon the indescribable itself, which is able to aid a soul. 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 heart, in the same manner this kingdom now is counterfeited by that which rules according to the operation of Satan, but similarly this kingdom also collects those born from all nations and prepares those who are called Romans for war. And on account of this also the first census happened under Augustus, when the Lord was born in Bethlehem, so that the men of this world, being registered in the earthly kingdom, were called Romans, but those who believe in the heavenly kingdom were named Christians, who on their forehead carry the trophy against death to the front line.

Daniel 7:7 — Commentary on Daniel 4.8.1-7

But since the grace of God richly teaches those who hope on him and who despise this world, we shall not pass over this. In a word, the blessed prophet named all kingdoms which were before, having likened them to beasts, but he did not declare the kingdom which now is instituted, as in what sort of animal it was. 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 lion and that of the Persians a bear and that of the Greeks a leopard, why does he not say that the kingdom of the Romans was an animal, but he says it was "fearful and exceedingly terrible, its teeth were iron and its claws bronze,"? [Daniel 7:7] Consider, O man, and glorify the Lord. For when the Babylonians ruled as one nation, they themselves then in those times resolved to rule all nations, he righteously names them as a lioness, as a creature of one form. 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. Likewise also the Greeks he said were a leopard. For all the Greeks were ruling all the world. 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.

Daniel 7:7 — Commentary on Daniel 4.7.2-6

For the blessed Daniel, explaining the previous vision to Nebuchadnezzar, says, "I now speak concerning the dream of the image, which shows forth to be a golden head, then hands and arms and a silver chest, next a bronze stomach and thighs, then iron legs, next feet, in them part are iron and part are clay," so that in this it may be shown what he described is now described again in this vision. As the gold is the kingdom of the Babylonians, which was the lioness, the silver that of the Persians, which was the bear, next the bronze that of the Greeks, which Alexander of Macedon began, so that it may be shown as the leopard. 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. In all events after the iron legs of the image, what remains, except the feet in which are ten toes and these being 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. For just as iron is not mixed with clay, in this way 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 to themselves according to their nation.

Daniel 7:7 — Commentary on Daniel 4.4.1-5.2

And so after the Greeks ruled for three hundred years, the prophet signals to me again another kingdom. 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 itself 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 smaller 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 the 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 were as pure wool. His throne was a flame of fire, its wheels blazing fire. A river of fire gushed from before it. Thousand thousands attended him and myriad myriads stood before him. He set out judgment and the books were opened. Then I was looking at a voice 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." [Daniel 7:7-12] And so, after the kingdom of the Greeks, a kingdom arose none other than that which now rules which has also been established and this is clear to all. Which has iron teeth on account of the fact that it overpowers all and grinds with its own strength, just like iron, it tramples the remainder with its feet. On account of which 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.

Daniel 7:8 — Commentary on Daniel 4.5.2-6

On account of which 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. For just as the prophet foretold the leopard, that "four heads were on the beast," [Daniel 7:6] it happened that also the kingdom of Alexander was divided to the four chiefs, in this way 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 be near the consummation. So that it is necessary for us to not misconceive the plan of God, but to be long-suffering and to beg that we may not fall upon such times, nor indeed lack faith, as though these things are not destined to be. 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 be always accomplished. For when some say, "And when will these things be?" This is a mark of unfaithful men who do not believe. But to foreknow what will be and to believe that it will be in this way, is a mark of a blessed man who sees and is silent, so that he may not, when he is speaking many things, endanger himself.

Daniel 7:8 — Hippolytus Exegetical Fragments - Scholia on Daniel

"I considered the horns." That is to say, I looked intently at the beast, and was astonished at everything about it, but especially at the number of the horns. For the appearance of this beast differed from that of the other beasts in kind.

Daniel 7:8 — Commentary on Daniel 4.6.1-7.1

But let us also demonstrate in another way that these things are true and clear and happen to the slaves of God. 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 seeing these things happen, we might not fall, nor be troubled as beholding these strange things. For otherwise the consummation is not able to come upon this world except in this way. For just as upon Sodom when their transgressions were fulfilled, immediately fire descended upon them and they were destroyed, in this way 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. And so since we, having also reached this point in another book 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, and we were not silent about his works, nevertheless also now I will mention this only a little, so that a man may steadfastly stand against all things, not ever stammering in mind, and be able to believe in God from a whole heart.

Daniel 7:9 — Commentary on Daniel 4.11.2-3

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 is the Ancient of Days, he 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 wheels blazing fire. A river of fire gushed from before it. A thousand thousands attended him and myriad myriads stood before him." [Daniel 7:9-10] 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.

Daniel 7:10 — Commentary on Daniel 4.11.2-3

Daniel 7:13 — Commentary on Daniel 4.11.1-5

And so as many of you all who reverently draw near to God, observe the person 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 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." [Daniel 7:13-14] 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 is the Ancient of Days, he 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 wheels blazing fire. A river of fire gushed from before it. A thousand thousands attended him and myriad myriads stood before him." [Daniel 7:9-10] 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. 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." [Daniel 7:14] 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 the Son of God, being second after the Father, may be displayed, 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 first-formed Adam in himself, firstborn also from the dead so that he himself may be the first fruits of our resurrection.

Daniel 7:13-14 — ON THE ANTICHRIST 44

For as two advents of our Lord and Savior are indicated in the Scriptures, the one being his first advent in the flesh, which took place without honor by reason of his being made nothing, as Isaiah spoke of him previously, saying, "We saw him, and he had no form or beauty." … But his second advent is announced as glorious, when he shall come from heaven with the host of angels and the glory of his Father, as the prophet said, "You shall see the King in glory," and, "I saw one like the Son of man coming with the clouds of heaven; and he came to the Ancient of Days" … and he was brought to him. And there were given him dominion and honor and glory.

Daniel 7:13 — AGAINST NOETUS 4

Who was in heaven but the Word unincarnate, who was dispatched to show that he was on earth and was also in heaven? For he was Word, he was Spirit, he was Power. The same took to himself the name common and current among humankind and was called from the beginning the Son of man on account of what he was to be, although he was not yet man, as Daniel testifies when he says, "I saw, and behold, one like the Son of man came on the clouds of heaven." Rightly, then, did he say that he who was in heaven was called from the beginning by this name, the Word of God, as being that from the beginning.

Daniel 7:14 — Hippolytus Exegetical Fragments - Scholia on Daniel

"Which shall not pass away." He exhibited all the dominion given by the Father to His own Son, who is manifested as King of all in heaven and on earth, and under the earth, and as Judge of all: of all in heaven, because He was born the Word, of the heart of the Father before all; and of all in earth, because He was made man, and created Adam anew of Himself; and of all under the earth, because He was also numbered among the dead, and preached to the souls of the saints, (and) by death overcame death.

Daniel 7:14 — Commentary on Daniel 4.11.1-5

Daniel 7:15 — Commentary on Daniel 4.8.7-9

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. So that the prophet was rightly amazed and foreseeing what was to come, he did not name from what country the beast was from, but he was amazed, saying, "My spirit shuddered in my being, I Daniel, and the visions of my head confused me. And one of those who stood came forth and sought precisely from him concerning all these things. And he said to me the certainty and made known to me the interpretation of the words." [Daniel 7:15-16] And so, who are those who stand 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?

Daniel 7:16 — Commentary on Daniel 4.8.7-9

Daniel 7:17 — Commentary on Daniel 4.10.1-4

So that we may not turn aside from what is set before, so that what was seen by the prophet may be shown as true and so that what was perceived by us in the grace of the Lord and what was spoken may be sure, let us see if the angel confirms our words, who teaches the blessed Daniel, for he speaks in this way, "These four beasts are four kingdoms which shall arise upon the earth, and which shall be removed, and the saints of the most high shall inherit the kingdom and possess it forever and ever." [Daniel 7:17-18] And so it is necessary for the three beasts to have already passed away and to have ceased, just as was shown above, and while one beast is yet beginning to culminate, if this also is removed, the remaining earthly things cease, but the heavenly things 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 the mountain peak, but with powers and armies of angels, incarnate God and man, son of God and of Man, the judge who is coming from the heavens into the world. 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 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 the authority of judgment laid upon them. For though he now also delays for a time, not wishing to bear judgment to the world, and so fulfills the prescription of his Father, but when he comes he will come with his armies and render to each according to his works.

Daniel 7:18 — Commentary on Daniel 4.10.1-4

Daniel 7:19 — Commentary on Daniel 4.12.1-7

And so since all the prophets and apostles testify to this, but because the lawless disobey him and blaspheme and set at nothing what has been spoken and persecute and oppress his slaves, and because they do not expect these things which will be, let us ourselves see what will be, we who believe in the Word of truth and who are led by his Word to eternal life, who are taught by the prophets and who by the Spirit are illuminated, so that we, becoming wise through his grace, may observe the ancient things which were proclaimed and in due time happened and will happen. Holding before our eyes the judgment of God, we guard ourselves from all evil so that we may flee from the eternal fire and incessant punishment. 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. 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 tramples 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 made war with the saints and prevailed 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." [Daniel 7:19-22] And so we 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 and in them another small horn shall 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 every kingdom. Who having mastered the remaining seven horns, he rules the remainder, having in himself been endowed under an unnatural and evil spirit 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. Just as also Ezekiel says concerning him, "Against whom your heart was lifted up and you have said 'I am God'" [Ezekiel 28:2] and again "Will you, while speaking to those whom are killing you, say 'I am a God'? You are a man and not God." [Ezekiel 28:9] And Isaiah says similarly, "But you say in your mind, 'I will ascend to heaven, I will set my throne upon the clouds of heaven, I will encamp on the holy mountain, I will be like the Most High.'" [Isaiah 14:13-14]

Daniel 7:20 — Commentary on Daniel 4.12.3-7

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 tramples 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 made war with the saints and prevailed 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." [Daniel 7:19-22] And so we 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 and in them another small horn shall 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 every kingdom. Who having mastered the remaining seven horns, he rules the remainder, having in himself been endowed under an unnatural and evil spirit 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. Just as also Ezekiel says concerning him, "Against whom your heart was lifted up and you have said 'I am God'" [Ezekiel 28:2] and again "Will you, while speaking to those whom are killing you, say 'I am a God'? You are a man and not God." [Ezekiel 28:9] And Isaiah says similarly, "But you say in your mind, 'I will ascend to heaven, I will set my throne upon the clouds of heaven, I will encamp on the holy mountain, I will be like the Most High.'" [Isaiah 14:13-14]

Daniel 7:21 — Commentary on Daniel 4.12.3-7

Daniel 7:22 — Commentary on Daniel 4.14.3

For, "the time approached," [Daniel 7:22] 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 in the future comes from heaven, who shall remove every chief and power which opposes him and shall consume all 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.

Daniel 7:23 — Commentary on Daniel 4.13.1-14.1

And so if one wishes to meticulously discuss concerning him, these things are more clearly exhibited in another book, so that we may not be about to compose an account concerning him a second time. But now let us speak of what lies ahead concerning the beast which now is instituted. For Daniel speaks in this way, "And the angel told me that the fourth beast shall be a fourth kingdom upon the earth which prevails over all the kingdoms and devours all the earth and tramples it and breaks it into pieces. And his 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 suppose to change times and law and it shall be given in his hand for a time and times and half a time. And judgment sat and they shall remove the dominion to abolish it and to destroy 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 slave to him and obey him. This is the end of the account." [Daniel 7:23-28] And so when the prophet, wishing 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." [Daniel 7:19] And so the angel teaching him, but rather persuading us also through him to believe in what was rightly seen by him, he described to him all which was about to happen in the end, both the division of the fourth beast into the ten horns which arose from it, and the manifestation of the Antichrist in them and his war against the saints and his time, which is about to commence.

Daniel 7:24 — Commentary on Daniel 4.14.1

And so when the prophet, wishing 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." [Daniel 7:19] And so the angel teaching him, but rather persuading us also through him to believe in what was rightly seen by him, he described to him all which was about to happen in the end, both the division of the fourth beast into the ten horns which arose from it, and the manifestation of the Antichrist in them and his war against the saints and his time, which is about to commence.

Daniel 7:25 — Commentary on Daniel 4.14.2

Daniel 7:26 — Commentary on Daniel 4.14.2-3

For he says, "It was given into his hand for time and times and half a time," [Daniel 7:25] which signals three-and-a-half years, and after these things the coming judgment, for he says, "thrones were set and the judgment sat and the kingdom was … the beast was given to the burning of fire." [Daniel 7:9-11, 26-27] For, "the time approached," [Daniel 7:22] 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 in the future comes from heaven, who shall remove every chief and power which opposes him and shall consume all 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.

Daniel 7:27 — Commentary on Daniel 4.14.3

Daniel 7:28 — Commentary on Daniel 4.24.1-9

But one will always say, "How will you demonstrate to me whether the Savior was born in the five thousandth and five hundredth year?" Be easily instructed, O man. For in the desert long ago under Moses there were models and images of spiritual mysteries which concerned the tabernacle and they fulfilled this number, so that having come to the utmost of truth in Christ you are able to apprehend these things which are fulfilled. For he says to him, "And you shall make an ark of incorruptible wood and you will gild it with pure gold inside and outside and you shall make its height two cubits and a half and its breadth a cubit and a half and its height a cubit and a half." [Exodus 25:10-11] 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. And so from the generation 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. But because in the fifth and a half time the Savior arrived in the world bearing the incorruptible ark, that is his own body, John says, "and it was the sixth hour," [John 19:14] so that half of the day may be demonstrated, a day of the Lord is like a thousand years. And so the half of these is five hundred years. For he does not admit him to be soon at hand. For the law was still burdensome, nor again had the sixth day been fulfilled. For he celebrated the washing, in the fifth-and-a-half day, so in that remaining half time the Gospel may be preached to all the world and when the sixth day is fulfilled, the present life may cease. For since the Persians ruled and reigned two hundred thirty years, and after them the Greeks, so as being more honorable, three hundred years, it is absolutely necessary that the fourth beast be stronger and greater than all of those before it and to therefore reign five hundred years, when the times are consummated and the ten horns arise from it at the end, the Antichrist will show forth in them, concerning whom we have made a previous account. Then 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, coming with boldness and glory, may be indicated. Forasmuch as has already been predestined by God as occurring and proclaimed by the prophets, these in the same way will be fulfilled in their own time.

Daniel 7:28 — Commentary on Daniel 4.22.1-4

But why do you waste labor over times and seek the day of the Lord, when the Savior concealed it from us? Tell me, if you know the date of your departure, why do you interfere with the consummation of all the world? For if God were not long-suffering over us on account of his exceeding good heartedness, why did he pass over all our sins of old. 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 was 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 also." [Revelation 6:9-11] And so if it is assigned to persevere with martyrs, who pour out their own blood on behalf of Christ, why do you not also persevere so that also others may be saved and the number of the chosen, even of the saints, may be fulfilled?

Daniel 7:28 — Commentary on Daniel 4.14.4-15.2

As the prophet says, "This is the end of the account. I, Daniel, my thoughts greatly troubling me, and my form was changed and I kept the matter in my heart." [Daniel 7:27-28] 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 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, his own soul become liable. 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 the crowd shall be idle because they mourn 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. [Ecclesiastes 12:3-6]

Daniel 7:28 — Commentary on Daniel 4.21.1-5

And so since the words of the Lord are true, but every man is a liar, just as it is written, let us see if the apostle Paul also is in agreement with the words of the Lord. 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, as 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 the mystery of lawlessness already is at work, only he who restrains until now is taken from the 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." [2 Thessalonians 2:1-9] And so who is "He who restrains until now," [2 Thessalonians 2:6] except the fourth beast, which, when it is set aside and is taken from the midst, the deceiver shall come? But always you seek the troublesome, which is how many years remain for the beast, so that he may depart, not understanding that seeking these things, you seek danger for yourself and you desire to see a hastier judgment. For Scripture says, "Woe to those who desire the day of the Lord! This is darkness and not light. In which manner one flees from the face of a lion but he encounters a bear, and he who bursts into his house and he 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." [Amos 5:18-20]

Daniel 7:28 — Commentary on Daniel 4.19.1-20.3

But a certain other man was similarly 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. 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 be." And once, having been led astray he said, "Brothers, know that after one year the judgment is about to be." They who heard him who predicted, "The day of the Lord is imminent," with weeping and lamenting they begged the Lord night and day holding before their eyes the approaching day of judgment. And he led the brothers to such fear and terror so to allow their lands and fields to be desolate, and the wealthy to destroy their possessions. 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." But they waited for the result and after a year nothing was fulfilled of what that man said happened, and he himself was shamed as a deceiver, but the Scriptures were shown as true, but the brothers were found scandalized so that henceforth their virgins were married and their men dwelt in fields. They, who sold their possessions without plan, were found later begging. 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 gnawing words. For also the same happened to the sons of Israel, who setting at naught, they added to the law of God, and being well pleased they were obedient to the traditions of the elders. And now some undertake 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.

Daniel 7:28 — Commentary on Daniel 4.18.1-7

For I will describe also what happened not a long time ago in Syria. For there was one who governed the church there and he, having not laboriously read the godly Scriptures, nor having followed the voice of the Lord, was deceived and he himself also deceived others. For while 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. [Matthew 24:24] Then if someone says to you, 'Behold Christ is here or there.' [Matthew 24:23] Do not believe. 'Behold, he is in the desert,' do not go out, 'Behold, he is in the storehouses,' do not go in." [Matthew 24:26] 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, and who were even led astray in the mountains and onto roads, wandering aimlessly. So that after a little while it was necessary for them that they all be apprehended as robbers by the commander in order to be killed, except that his wife happened to be a believer, and he was appealed to by her and put in order that matter so that a persecution did not come upon all Christians through them. How great their foolishness and stupidity, so that they entered into the desert and sought 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. [2 Kings 2:17] And so while 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," [Matthew 24:27] 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. 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. But we say these things to support the faithful brothers, so that they may not have a misconception of 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.

Daniel 7:28 — Commentary on Daniel 4.17.1-9

And so since he hid the day from them, but through the signs which have happened, through which a man will easily discover the time of the end, he declares that we ought to know the events according to their time, and when we see them, to be silent. But it is necessary for these things to be even if we do not want them happen. For the truth never lies. 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," [Luke 21:20] and what was spoken about her has come, in this way it is needful to also now expect the rest to follow. 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 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 which has not been from the beginning of the world nor shall ever be. And unless those days were shortened not any flesh would be saved." [Matthew 24:15-22] And so in this he made it clear to us, so that we may never doubt anything. 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." [Matthew 24:15, 32-33; Mark 13:28-29] And so while the abomination has not yet appeared, but while only the fourth beast still reigns, how is the manifestation of the Lord able to be? But one will say, "It is written, 'Whenever you see wars and anarchy, then you will know that it is near.'" [Luke 21:31] 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," [Matthew 24:7; Mark 13:8] which already has happened and will happen. "But all these things are the beginning of birth pangs," [Matthew 24:8] he says, "But the end is not yet in them," [Matthew 24:6] for first it is necessary for the Gospel of the Lord to be preached in the whole world for a witness to all nations and in this way the end shall come, when all at once the time is fulfilled.

Daniel 7:28 — Commentary on Daniel 4.16.1-6

But one will say, "And when will these things be? In what season or time is the deceiver about to be revealed? And what shall be the day of the appearing of the Lord?" The disciples also similarly sought to learn these things from the Lord, but he concealed the day from them, so that he may render them all as watchful for what is to come, always meditating and expecting each day the heavenly cloud, lest men, ever on account of the long time, neglecting what was prescribed by him, and growing sluggish while he tarries, fall from the life of heaven. For he says, "Be watchful for you do not know what day or what hour your Lord comes, either evening, or midnight, or morning." [Matthew 24:42] On account of this he says, "Blessed is that slave, whom when his Lord comes, he finds him 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." [Matthew 24:46-51] "On account of this I say to you: be watchful." [Matthew 24:44] And so our Lord himself in the Gospel, teaching these things, displays them to the disciples. 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 martyrs in both Jerusalem and in Galilee and all the land of Samaria and unto the ends of the earth.'" [Acts 1:6-8]

Daniel 7:28 — Commentary on Daniel 4.23.1-6

So that in this we may not waste the indemonstrable matter which lies before us for the sake of being an inquisitive man, we, being compelled to speak what we are not able, speak by force. For when the times from the foundation of the world and from Adam are reckoned, they furnish this matter quite clearly to us who seek an answer. For the first advent of our Lord in the flesh, when he was born in Bethlehem, was December 25, Wednesday, while Augustus was in his forty-second year, but from Adam, five thousand and five hundred years. He suffered in the thirty-third year, March 25, Friday, the eighteenth year of Tiberius Caesar, while Rufus and Roubellion were Consuls. 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. The Sabbath is a model and an image of the coming kingdom of the saints, when the saints shall co-reign with Christ, when he arrives from heaven, as also John in his Apocalypse describes. For a day of the Lord is as a thousand years. 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," [Revelation 17:10] saying "the other" he describes the seventh millennium in which there shall be rest.

Daniel 8:1 — Commentary on Daniel 4.25.1-2

And so the prophet, after ceasing from what lies before, teaches us the certainty of what will be with all precision, he passes again to the kingdom of the Persians and Greeks, describing another vision to us which happened and was fulfilled in his own times, in order that in this he may furnish us faithful and that he may be able to inspire us to be more faithful to God for what is destined to come. For he speaks in this way, "In the third year of Belshazzar the king, a vision appeared to me, Daniel, after that which appeared to me at first. And I was in Susa, in the palace, which is in the land of Elam, and I was upon the Ubal." [Daniel 8:1-2]

Daniel 8:4 — Commentary on Daniel 4.26.1-2

And so as much as he described in the first vision he again recounts in detail these things a second time for the building up of the faithful. For "the ram butting to the sea and to the north and to the south," [Daniel 8:4] he says is Darius the king of the Persians, who prevailed over all nations. For he says, "all the beasts did not stand before him." [Daniel 8:4]

Daniel 8:5 — Commentary on Daniel 4.26.3

But the male goat who comes from the south, he says is Alexander the Macedonian king of the Greeks.

Daniel 8:6-7 — Commentary on Daniel 4.26.3-4

But the male goat who comes from the south, he says is Alexander the Macedonian king of the Greeks. And so when the 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. For Alexander having engaged war with Darius, overpowered him and prevailed over all his power destroying and trampling his camp.

Daniel 8:8 — Commentary on Daniel 4.26.5-6

Next after the male goat was exalted, "his great horn was shattered, and four horns arose under him to the four winds of heaven." [Daniel 8:8] For after Alexander ruled all the land of Persia and subjected them, later he died, dividing his kingdom to his four Chiefs 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 power of heaven.

Daniel 8:9-10 — Commentary on Daniel 4.26.6-7

For after Alexander ruled all the land of Persia and subjected them, later he died, dividing his kingdom to his four Chiefs 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 power of heaven. For Antiochus, who was called Epiphanes, being from the race of Alexander, was king. And having reigned over Syria and seizing all Egypt under 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 built idols in the city, and sacrificed a pig, even a common animal.

Daniel 8:11-12 — Commentary on Daniel 4.26.7

He says, "And on account of him the sacrifice was disturbed," [Daniel 8:11] and "righteousness was hurled to the ground." [Daniel 8:12] For Antiochus, who was called Epiphanes, being from the race of Alexander, was king. And having reigned over Syria and seizing all Egypt under 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 built idols in the city, and sacrificed a pig, even a common animal, so that what was spoken by the prophet may 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 power was trampled until evening and morning one thousand and three hundred days." [Daniel 8:11-14]

Daniel 8:13-14 — Commentary on Daniel 4.26.7-8

Daniel 8:15-27 — Commentary on Daniel 4.27.1-2

That these things are true, just as has been said, Daniel himself testifies. For he spoke in this way, "And it happened when I saw the vision and I sought to understand, and 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 holding me, 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 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, and who 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 practice 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 people 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 could understand it." [Daniel 8:15-27]

Daniel 9:2 — Commentary on Daniel 4.28.1-3

And so since even the angel Gabriel, just as it is understood by us, described these things in this way to the prophet, these things also happened and all these things are plainly recorded in the Maccabees, let us also see what he says in the vision of the weeks. For in this way, after reading the book of Jeremiah the prophet, in which it is written that the Most Holy Place is to be desolate seventy years, [Jeremiah 25:11] in fasts and petitions, he made confessions and asked that the people would quickly return from captivity to the city of Jerusalem. And so in this way he describes this and says, "In the first year of Darius son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldeans, I, Daniel, understood in the books the number of 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 fastings 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 to those who love you and to those who keep your commandments, we have sinned, we did wrong, we were lawless, and we 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 chiefs 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.'" [Daniel 9:1-7]

Daniel 9:20-23 — Commentary on Daniel 4.29.1-3

And so confessing from 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. And when he was proclaiming every supplication in humility and fastings and sackcloth, the angel Gabriel was sent forth to him, in order to cause him to understand what was sought by him. 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 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 cherished man.'" [Daniel 9:20-23]

Daniel 9:21 — Commentary on Daniel 4.30.1

See how the prophet likened the swiftness of angels to winged flight, on account of the nimbleness and the lightness of the weight of the angels, who are spirits flying quickly to obey what is commanded as Solomon says, "Do not curse your king in an oath lest a winged bird carries your words to him." [Ecclesiastes 10:20]

Daniel 9:24 — Commentary on Daniel 4.32.3-7

And on account of this Gabriel says, "And to anoint a Holy of Holies." [Daniel 9:24] But no one is the 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." [Luke 4:18-19] And so as many as have believed in the heavenly priest, these are cleansed by the same priest, and their sins are wiped away. But as many as have disbelieved him, as setting him up to be nothing but a simple man, their sins are sealed as undiminished. From which the angel, foreseeing that all were not destined to believe in him, said, "to end sin and to seal sin." [Daniel 9:24] For as many as disobeyed him until the end, their sins were ended and were sealed to be kept for judgment. But as many were destined to believe in him and confessed to him as able to forgive sin, their sins were wiped away.

Daniel 9:24 — Commentary on Daniel 4.33.1-6

And on account of this he says, "And to seal vision and prophecy." [Daniel 9:24] For after the fullness of the law and the prophets he himself has come, for the law and the prophets were until John, 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, 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. As the Lord himself has said to the chiefs of the people, when they were angry at him when they saw him commanding powers 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 this daughter, who is of Abraham, whom Satan has bound ten and eight years, is it not necessary for her to be loosed on the day of the Sabbath?" [Luke 13:15-16] And so as many as Satan has bound and ensnared, when the Lord comes he shall loose them from the bonds of death, having bound the strong man who was against us, and having freed humanity. As Isaiah also says, "Then he will speak to those in bonds, 'Freedom' and to those in darkness, 'Be illuminated.'" [Isaiah 49:9] 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.'" [Isaiah 29:11] For it is absolutely necessary that what was spoken long ago through the prophets to the unbelieving Pharisees, who pretended to know the letters of law, that it was sealed, but to those who believe all things, it was opened.

Daniel 9:24 — Commentary on Daniel 4.34.1-4

And so all 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 key which is from David who opens and no one shuts, and shuts and no one opens. As also John 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 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 the one from the elders says to me, 'Do not weep. Behold, the lion from the tribe of Judah has conquered, the root and the offspring of David, and he opens the book and looses 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 a kingdom and priests for God and they shall reign upon the earth.'" [Revelation 5:1-10] 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. And on account of this the angel said to Daniel, "Seal these words because the vision is of the end of time." [Daniel 12:4, 9] But they 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 on that one whom he sent, Jesus Christ our Lord, the Savior of men.

Daniel 9:24-25 — Commentary on Daniel 4.30.2-9

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 [Daniel 10:12] so that you may not inquire further before the time of time happens, for you are a greatly cherished man. For you desire to see these things, which are about to be ministered through me, but they will be fulfilled in their own time." 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 for unrighteousness to be erased and for lawlessness to be atoned and to bring in everlasting righteousness and to seal dreams and prophecy and to anoint a Holy of Holies. And to know and understand from the procession of the words for an answer to build Jerusalem until Christ the ruler, seven weeks and sixty-two weeks." [Daniel 9:24-25] And so having named seventy weeks he divided them into two, so that what was spoken by him to the prophet may be understood all the more. For he says that thusly, "Until Christ the ruler, seven weeks," [Daniel 9:25] which is forty-nine years. For also in the twenty and first year Daniel sees these things in Babylon. And so when adding forty-nine years to twenty-one years, they fulfill seventy years, which the blessed prophet Jeremiah has spoken, that for seventy years the Most Holy Place shall be desolate [Jeremiah 25:11] 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. But of which Christ does he speak, except Jesus son of Josedek, who returned together with the people at that time, and in the seventieth year, after the Most Holy Place was built, he offered a sacrifice according to the law? [Ezra 3:8, 5:2] For all kings and priests were called Christs on account of them being anointed with holy oil, which Moses arranged long ago. And so these carried the Lord's name with themselves predicting the future model and bringing to light the image, until he 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." [1 Samuel 2:35]

Daniel 9:24-25 — Commentary on Daniel 4.31.1-32.2

And so in order that the time when he is about to come may be shown which the blessed Daniel desired to see, he says, "And after seven weeks another sixty-two weeks," [Daniel 9:25] which encompasses the time of four hundred and thirty-four years. For after the people returned from Babylon their ruler Jesus son of Josedek and Ezra the scribe and Zerubbabel the son of Shealtiel, who was from the tribe of Judah, four hundred and thirty-four years occurred, until the advent of Christ, so that the Priest of priests was shown in the world and he who took away the sins of the world was clearly demonstrated as John says concerning him, "Behold, the Lamb of God who takes away the sin of the world." [John 1:29] Similarly Gabriel also says, "and to erase unrighteousness and for sins to be atoned," [Daniel 9:24] But who erases 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 of the Law," [Ephesians 2:14-15] 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," [Colossians 2:14] and so "to erase unrighteousness and for unrighteousness to be atoned." [Daniel 9:24] But who are they whose unrighteous are atoned except they who believe in his name and through good works are these atoned before his presence? Because after the people returned from Babylon four hundred and thirty and four years occurred until the generation of Christ, it is easy to perceive what has been set before. 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 also likewise to be determined in the same time, so that it may be expected by the people and may be easily recognized by the believers.

Daniel 9:25 — Commentary on Daniel 4.35.1

Indeed it says, "and to return and a street and wall shall be built." [Daniel 9:25] And it really happened. For the people returned and built this city and temple and its wall in a circle.

Daniel 9:27 — Commentary on Daniel 4.35.2-3

Then he says, "after sixty-two weeks, times shall be spun out and he shall set forth a covenant with many for one week. And in half of the week sacrifice and the drink offering shall be taken away and upon the Temple shall be an abomination of desolation." [Daniel 9:27] For after sixty-two weeks was fulfilled and after Christ has come and the Gospel has been preached in every place, times having been spun out, the end remains one week away, in which Elijah and Enoch shall be present and in its half the abomination of desolation, the Antichrist, shall appear who threatens desolation of 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.

Daniel 9:27 — Commentary on Daniel 4.50.1-2

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." [Revelation 11:3] Just as also he spoke to Daniel, "And he shall establish a covenant with many for one week and it will be that in the half of the week he shall take away my sacrifice and drink offering," [Daniel 9:27] 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!" [Daniel 12:11-12]

Daniel 10:1-4 — Commentary on Daniel 4.36.1-4

In this way, 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. 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 for three full weeks of days. On the twenty and fourth day of the first month.'" [Daniel 10:1-4] "I was humbled," he says, "twenty one days praying to the living God requesting from him the revealing of mysteries." And then, after the Father heard, he sent his Word, thus pointing out what is about to happen through him and then that it would happen along the Great River. For the event is necessary to have happened there where the Son was demonstrated, where also he was about to forgive sins.

Daniel 10:5 — Commentary on Daniel 4.36.5-37.2

"And I lifted," he says, "my eyes and I saw, and behold, one man clothed in linen." And so in the first vision he says, "Behold, the angel Gabriel came flying," [Daniel 9:21] 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 linen." [Daniel 10:5] For Christ being clothed with many cloaks of mystery, points out the manifold calling of gifts. Because the priestly cloak was equipped from different gifts in order to indicate that many nations await the advent of Christ, so that with many gifts we may be able to be equipped. "And his loins were girt in the gold of Ophaz." [Daniel 10:5] Ophaz from the Hebrew indicates, having been translated into Greek, "pure gold." And so purity was around his loins like his belt. For the Word is about to bear all of us around his own body with his own love, as a strong belt. For his own body was itself perfect and we are its members, and have been united in a perfect body and are embraced by his word.

Daniel 10:6 — Commentary on Daniel 4.37.3-6

"And his body was like Tharsus." [Daniel 10:6] Tharsus is interpreted as Ethiopian. For the prophet already proclaimed its difficult interpretation, as the Word will be about to appear in the flesh in the world, he will be hard to recognize for many. "And his face was like lightning and his eyes like lamps of fire." [Daniel 10:6] For it is necessary for the fiery nature and the judgment of the Word to be foretold, so that fire, having been righteously inflicted upon the impious, may consume them, but to the righteous and to those who hope in him, he offers deathless eternity. He adds saying, "And his arms and feet were like burnished bronze," [Daniel 10:6] so that the first calling of the fathers and second of the nations are 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." [Isaiah 1:26] "And his voice was like the voice of a great crowd." [Daniel 10:6] For today all we who believe in him utter the oracles of Christ as through his mouth, speaking what is prescribed by him.

Daniel 10:7 — Commentary on Daniel 4.38.1-3

"And, I, Daniel alone saw the vision." [Daniel 10:7] For to the saints and to those who fear him, to these only he reveals himself. For if one now expects this also to be conducted in the church, he has not the fear of God, and the assembly of the saints helps him in nothing, having not acquired the power of the Spirit in himself. 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 fell upon them and they fled in fear. [Daniel 10:7]

Daniel 10:8 — Commentary on Daniel 4.38.4

"And I," he says, "was the only one left and I fell on my face upon the earth, and behold, with the hand of a man he touched me." [Daniel 10:8] He says, "the hand of a man," not yet a man, but indicating the coming of the economy through grace.

Daniel 10:12 — Commentary on Daniel 4.39.1-3

"And he raised me from my knees and said to me, 'Daniel cherished man, understand in the words which I myself will speak to you and stand up 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.'" [Daniel 10:10-12] Behold, how strong the piety of the righteous man, so that the future things which have not yet been manifested in this world, are revealed to the worthy alone. First he was made to understand by the angel Gabriel, then secondly, by the Lord himself he was made wise.

Daniel 10:13 — Commentary on Daniel 4.40.4-5

But 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"? [Exodus 33:3] This one stood against Moses in the encampment when he carried the uncircumcised boy [Exodus 4:24-25] to Egypt. For it was not possible for Moses to be the elder and mediator of the law, who also announced the covenant of the fathers, and also to lead the uncircumcised boy, so that he may not be considered by the people as a false prophet and a deceiver.

Daniel 10:16 — Commentary on Daniel 4.39.4-6

For he spoke in this way, "And I saw, and behold, as an appearance of a son of man he touched me." [Daniel 10:16] And so at first he said, "as the hand of a man," [Daniel 10:8] but now he says, "as an appearance of a son of man," so that at first it was partially shown to him, but secondly the whole human nature was put on and shown to him. For the Word of God in the figure of a man is proclaimed as a man and is displayed in the world as an incarnate man, though not yet then being a son of man. But when the fullness of time came, God sent his Son, born of a woman, so that the Son of God may put on manhood from the Virgin and may be demonstrated as being the Son of God and the Son of Man. "And he 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,'" [Daniel 10:16] for it is necessary that the advent of the Lord happened upon the people above and below, so that those below may be able to come to those above.

Daniel 10:18 — Commentary on Daniel 4.39.7

"And he came close," he says, "and he touched me as an appearance of a man and he strengthened me and he said to me, 'Do not fear cherished man. Peace to you, be strong like a man.'" [Daniel 10:18-19] For when all the strength and glory of our life is ended, then we are empowered by the outstretched hand of Christ, who also raises us as the living from the dead and as from Hades to the resurrection of life.

Daniel 10:19 — Commentary on Daniel 4.40.1-2

"And when he spoke with me I was strengthened and I said, 'Let my Lord speak because you have strengthened me.'" [Daniel 10:19] For when the Word makes us hope in the coming things, we are also easily able to hear his voice.

Daniel 10:20 — Commentary on Daniel 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 chief 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 chief, and I left him there, for from the day you gave your face to be afflicted before your Lord God your petition was heard, and I myself was sent to fight with the chief of the Persians. For some plot happened to prevent me from coming to the people so that therefore in haste your request may be answered, I myself stood against him and I left Michael your chief there." [Daniel 10:12-14, 20-21]

Daniel 10:21 — Commentary on Daniel 4.40.4-5

Daniel 11:2 — Commentary on Daniel 4.41.4-5

"Still three," he says, "kings shall arise in Persia and the fourth will be rich with greater riches than all." [Daniel 11:2] For after Cyrus, Darius arose, then Artaxerxes, next Xerxes. These three were kings. Scripture is fulfilled. "And the fourth will be rich with greater riches." [Daniel 11:2] Who is this but Darius, who after reigning and being glorious, became wealthy and rose against all the kingdoms of the Greeks?

Daniel 11:2-4 — Commentary on Daniel 4.41.2-3

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 himself masters 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." [Daniel 11:2-4] And so we have already described these things above when we made the account concerning the four beasts, but since now Scripture describes all these things again in detail, it is absolutely necessary also for us to make a second account, so that we do not forsake Scripture as idle and indemonstrable.

Daniel 11:2 — Commentary on Daniel 4.41.1

"And now," he says, "I will proclaim to you the truth." [Daniel 11:2] And so was the truth able to proclaim some other thing beyond the truth? The truth was what was seen by Daniel and he proclaimed the truth. He himself, with the truth being revealed in the world, teaches the truth. On account of which the blessed disciples are taught by Christ.

Daniel 11:3 — Commentary on Daniel 4.42.1-10

"And another mighty king shall arise and he shall enter into the strongholds of the king of Egypt." [Daniel 11:3] For one named Antiochus became king of Syria. This one reigned in the one hundredth and thirtieth and seventh year of the kingdom of Greeks. And at this point, then in those times he engaged in war with Ptolemy king of Egypt, and having prevailed over him he ruled. This one, returning from Egypt, went up to Jerusalem in the one hundredth and forty-third year and taking all the treasures which were in the house of the Lord he went to Antioch. After these things happened in this way, two years 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. 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 he made all nations, 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." [1 Maccabees 2:17-18] But he, answering, said, "Though all nations and every man marches behind the king to do 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!" [1 Maccabees 2:19-22] While he was still speaking these words, behold, a Jewish man, coming before his face, came to sacrifice upon the altar of Modein. But Matthias, seeing him, was zealous for the law and his innards trembled, and he stood up in the fury of judgment and having fixed his mind to the task, he killed the Jewish man and also overpowered the guard of the king, and destroyed the altar and shouted, saying in the city, "Whoever is for the Lord who maintains the holy covenant let him follow after me!" [1 Maccabees 2:23-27] And they left all their things in the city and fled into the mountains and an assembly of strong men clung to him with might and they became for him a support.

Daniel 11:3-4 — Commentary on Daniel 4.41.6

Alexander of Macedon rose against him, who was the son of Philip, and he seized his kingdom. And after he subjected the Persians, his kingdom was divided to the four winds of heaven. For while dying, Alexander divided his kingdom to four chiefs.

Daniel 11:6 — Commentary on Daniel 4.45.1-2

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 he shall be crushed and both she and he who brings her shall fall." [Daniel 11:6] And this also happened. For a certain Ptolemy, who reigned at this point in Egypt, went out with her two sons Ptolemy and Philometer, making agreements with Antiochus the king of Syria. And then she, having come to Scythopolis, was killed there, for he who led her betrayed her. Then at this point the two brothers engaged in war with one another and Philometer was killed, but Ptolemy ruled.

Daniel 11:7 — Commentary on Daniel 4.45.3-5

Accordingly, a meeting between Ptolemy and Antiochus happened again. For Scripture says thusly, "And the king of the south rose up against the king of the north and he rose up seed from her." [Daniel 11:6-7] But what kind of seed except Ptolemy, who joined war with Antiochus? At this Antiochus marched out and did not overpower him, being set to flight, he turned again to Antioch gathering a greater crowd.

Daniel 11:8 — Commentary on Daniel 4.45.6

Accordingly, Ptolemy took all the military equipment and brought it into Egypt. And the Scripture was fulfilled just as Daniel says, "And indeed he shall carry into Egypt their gods and their things formed from cast metal and every desirable golden vessel." [Daniel 11:8]

Daniel 11:15 — Commentary on Daniel 4.42.1-6

Daniel 11:17 — Commentary on Daniel 4.47.1-9

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 his daughters to wife." For it happened that a certain Alexander, the son of Philip arose. And in that time he rose up against Antiochus and, having made war with him, he killed him, and he ruled the kingdom. Then he sent to Ptolemy king of Egypt, saying, "Give to me your daughter Cleopatra to wife. For behold, I sit upon the throne of the kingdom of my fathers." [1 Maccabees 10:51-58] And then Ptolemy took his daughter and brought her into Ptolmaeus and gave her to Alexander to wife. And Scripture was fulfilled as it says, "and he shall take his daughters to wife." [Daniel 11:17] But it says, "And he shall corrupt her, she shall not be for him." [Daniel 11:17] And truly this was fulfilled. For when Ptolemy gave him his own daughter, he turned and saw the wondrous and glorious kingdom of Alexander, of which he was very eager to have, so he spoke deceitfully to Alexander. But Scripture says, "And the kings shall speak lies to one another at one table." [Daniel 11:27] For Ptolemy desired the kingdom of Alexander and ate with him at his table, but he thought evil and did not have agreement with him. And so Scripture was fulfilled. And at this point Ptolemy, having come to Egypt and having levied a great army, came to the country when Alexander had gone to Cilicia. For it happened at that time that Tarsus and Mallus were thrown into confusion. He wished to repress them and came against them in haste, having left his own wife Cleopatra there. Accordingly, Ptolemy went up to the country and mustered a watch 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 to wife because Alexander sought to kill me." [1 Maccabees 10:58] But he pretended these words wishing to lay blame upon Alexander. Accordingly, Demetrius came and Ptolemy received him and gave his daughter to wife, who was the wife of Alexander. And what was spoken was fulfilled, "He shall corrupt her and she shall not be to him nor remain with him," [Daniel 11:17] because "The kings, their hearts set on evil, even spoke lies to one another at one table." [Daniel 11:27]

Daniel 11:21 — Commentary on Daniel 4.47.10

In this way after these things happened, Alexander, having heard this, engaged in war with Ptolemy, and having not overpowered him, became a fugitive to the king of the Arabs. But he, removing the head of Alexander, sent it to Ptolemy and that one received it and the two diadems of Syria and Egypt were bestowed on him, which after being 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." [Daniel 11:21] For he died and he did not receive glory from anyone as king.

Daniel 11:27 — Commentary on Daniel 4.47.5-9

But it says, "And he shall corrupt her, she shall not be for him." [Daniel 11:17] And truly this was fulfilled. For when Ptolemy gave him his own daughter, he turned and saw the wondrous and glorious kingdom of Alexander, of which he was very eager to have, so he spoke deceitfully to Alexander. But Scripture says, "And the kings shall speak lies to one another at one table." [Daniel 11:27] For Ptolemy desired the kingdom of Alexander and ate with him at his table, but he thought evil and did not have agreement with him. And so Scripture was fulfilled. And at this point Ptolemy, having come to Egypt and having levied a great army, came to the country when Alexander had gone to Cilicia. For it happened at that time that Tarsus and Mallus were thrown into confusion. He wished to repress them and came against them in haste, having left his own wife Cleopatra there. Accordingly, Ptolemy went up to the country and mustered a watch 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 to wife because Alexander sought to kill me." [1 Maccabees 10:58] But he pretended these words wishing to lay blame upon Alexander. Accordingly, Demetrius came and Ptolemy received him and gave his daughter to wife, who was the wife of Alexander. And what was spoken was fulfilled, "He shall corrupt her and she shall not be to him nor remain with him," [Daniel 11:17] because "The kings, their hearts set on evil, even spoke lies to one another at one table." [Daniel 11:27]

Daniel 11:28 — Commentary on Daniel 4.43.1-4

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. And the soldiers 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.'" [1 Maccabees 2:29-37] Then they fell upon them in fire and murder and in captivity and killed from them over a thousand souls. And so what was spoken to the blessed Daniel was fulfilled, "And he will go on a journey and his heart shall be lifted up against the holy covenant, and he shall want to do all according to his heart, and my slaves shall be persecuted and weakened in hunger and in sword and in captivity." [Daniel 11:28]

Daniel 11:34 — Commentary on Daniel 4.44.1-4

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." [1 Maccabees 2:39-40] Then after that point they ran down upon them and they pursued them from their boundaries and they entered into the city and circumcised the young boys, as many as they found uncircumcised, and they threw down the altars and all the sacred places and the deed brought prosperity into their hand. [1 Maccabees 2:45-47] But Daniel says, "they shall be held with little help." [Daniel 11:34] For then, after Matthias arose, Judas the Maccabee arose and helped them and delivered them from the hand of the Greeks and what was spoken in Scripture was fulfilled.

Daniel 11:36-45 — Commentary on Daniel 4.48.1-2

And so the prophet, having described what has already occurred and has been accomplished in its own time, he proclaims another mystery to us, making an indication of the end of times. 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 his place and a god which his fathers did not know; he shall honor in gold and silver and precious stones 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 of all the desirable things of Egypt and Libya and Ethiopia in their fortresses. And he shall pitch his tent Efadano between the seas near the holy Mountain of Sabir and he shall come to his lot." [Daniel 11:36-45]

Daniel 11:36-45 — Commentary on Daniel 4.49.1-7

And so these things the prophet described in this way concerning the Antichrist, as 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 bearing lofty things in gold and silver and precious stone, he shall speak immoderate words against God, wishing that he himself alone be worshiped as God. 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. The Lord displayed this abomination of desolation and the apostle taught that this son of the devil arrives according to the working of Satan. This one, having struck the city of Tyre, will also desolate the land of Egypt, having waged war he will extend and destroy all the land of Libya, and he shall ruin the kingdom of the Ethiopians with his might in the slaughter of the sword. He, being lifted up over every king and every god, shall build the city of Jerusalem and he shall raise the converted Temple, 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 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 truth. For Jeremiah says, "Instead they disobeyed the truth, then a spirit shall deceptively speak to this people and to Jerusalem." [Jeremiah 4:11] From which the apostle, when he saw a deceiver of the people, who will also be the work of Satan 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." [1 Thessalonians 5:3]

Daniel 11:38 — Commentary on Daniel 4.48.1-2

Daniel 11:41 — Commentary on Daniel 4.53.1-3

Daniel 11:44 — Commentary on Daniel 4.46.1-13

After these things Antiochus came out a second time raising war against him and he overcame Ptolemy. 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. And so Nicanor, coming to Jerusalem, was defeated by the Maccabee and he reported these things to king Antiochus. But he, having heard this, summoned all his armies and gave to them allowances for one year and he commanded them to be ready for what was necessary. At this point, having failed to fulfill the salaries, he wished to enter into Persia in order to take tributes. Accordingly, as he was about to depart, he addressed his friend, Lysias by name, and he set before him his own son Antiochus, and he commanded him to do all the things he willed, and he commanded him to send an army into Judea and to destroy the nation. Accordingly, Lysias, having arisen with the boy Antiochus, went with a great army, to wage war against Jerusalem. And he came and 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 were strong in arms and were strong in every neighborhood and from every camp which he was cut down and that they fortified Mount Zion and that they had built a great and high wall around the city. But Antiochus, having heard this, fell into sickness from grief because just as he did not will, it also happened, and just as he did not want, thus it also occurred. And then being 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. When Philip arrived he entered Antioch and he kept himself safe in the palace. For the greatest armies were with him. 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 because Philip had arrived carrying the diadem and because he ruled Antioch. 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 it is closed to us and to the armies of the kingdom." [1 Maccabees 6:58] And having given pledges, he departed and what was spoken in Scripture was fulfilled, "And rumors and engagements troubled him from the east and west." [Daniel 11:44]

Daniel 12:1 — Commentary on Daniel 4.52.1-4

On account of this, the Lord, foreseeing these things, says, "Pray that your flight does not happen in winter or on the Sabbath, you ought not to rest from righteousness nor engage in the matters of this life, as in winter, lest that day unknowingly fall upon you as a trap." [Matthew 24:20; Luke 21:34] "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." [Matthew 24:22] "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 heaven shall be shaken and then they shall see the Son of Man coming with power and great glory." [Matthew 24:29-30] 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," [Revelation 13:2, 12] how much more rather that the Son of God, when he takes all authority of heavenly and earthly and subterranean things, shall trouble all the earth and the elements in it, arriving to avenge the saints with angelic power and patriarchal glory, when he comes to be glorified in his saints and to be marveled by all who pray to him and to repay those who persecuted us with persecution, but to repay us who were persecuted with rest.

Daniel 12:1 — Commentary on Daniel 4.50.3-4

For then there will be a great persecution like which there has not been such from the foundation of the world, while others from here and 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 celebrate with them, but the saints, coming from the west to the east and others from the east to the south are pursued, but others will 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 through the command and according to every way he will oppress them from the earth and not allow them to sell some 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. 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 by the state and they will be punished with every punishment and will be cast out from all the world.

Daniel 12:1 — Commentary on Daniel 4.51.1-6

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 plain, and they shall become blasphemous. 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. 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. But then how will a man hide? To whom shall his own children run? How, after his belongings have been carried off, shall he preserve them, when he is not able to save his own soul? Then there will be many wailings of infants, lamentations of both fathers and mothers, loud cryings of both wives and virgins, moans of both brothers and cousins. Then will one mourn another? Brother will not mourn brother, for he also expects death. Mother will not mourn daughter, for she also suspects death. Father will not mourn son, fearing that he also will be killed.

Daniel 12:2 — Commentary on Daniel 4.55.1-7

And so of the things which will be in this way he adds saying, "And many of they 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 the many righteous as the stars in the age to come." [Daniel 12:2-3] And so who are they who sleep in the dust of the earth, but the bodies of men who receive their own souls to be raised, who are of the resurrection of life, who are pure and radiant and shine as splendor of the firmament, who receive these things. But they who have the resurrection of judgment, sufficient in themselves for eternal punishment, receive these things, just as Paul says, "But he himself shall be saved as through fire." [1 Corinthians 3:15] And Isaiah says, "Rise sleeper, and wake from the dead and Christ shall shine on you." [Isaiah 26:19, Ephesians 5:14] And the Lord again, "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 practice good shall rise to the resurrection of life, but those who practice evil to the resurrection of judgment." [John 5:25,29] These, he says, shall be resurrected to life, they who really have believed in life and who are written in the Book of Life. And they to eternal reproach and shame, who partnered with the Antichrist, and with him are cast into eternal punishment. 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 earth and have killed my people. The evil seed shall never remain forever. Prepare your children for the slaughter for the sins of your fathers, that they may not raise up and inherit my land." [Isaiah 14:19-21]

Daniel 12:3 — Commentary on Daniel 4.55.1, 3

Daniel 12:4 — Commentary on Daniel 4.34.1-4

Daniel 12:5-6 — Commentary on Daniel 4.56.1-5

After these things were spoken in this way, Daniel says, "And I saw, and behold, two other men were standing, one on the side of the bank of the river and one on the other side of the bank of the river and they answered to 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 for ever that in time and times and half of the time, when the dispersion is consummated, they will know all these things." [Daniel 12:5-7] And so who were the two men who were standing alongside the bank of the river except the law and the prophets? And who was the one who stood above the water except he himself, concerning whom they themselves heralded long ago, who was destined to be visibly testified by the Father at the Jordan in the end and to be shown to the people in openness by John, who carries the ink of a scribe and linen around his loins and being dressed with a multicolored tunic. These, seeing him, learned that to him was given all rule and authority, so that they understood exactly concerning him, when he is about to bring judgment to the world and when what was spoken by him shall be fulfilled. But he, wishing to persuade these according to every way, raised his right hand and his left hand to heaven and swore by him who lives forever.

Daniel 12:7 — Commentary on Daniel 4.57.1-3

And so, after the dispersion of the Jews happens, the suffering of the people is consummated, in those days the Antichrist is near, then they shall know all these things. 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 in the world, now is made famous and his passion is declared to all, and the dispersion has happened to the people of the Jews by the Romans? For when he says, "When the dispersion of the Jews is consummated they shall know all these things," [Daniel 12:7] 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 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 heaven 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.

Daniel 12:7 — Commentary on Daniel 4.56.6-8

What and to whom did he swear? The Son swore to 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. And so he stretched out his hands, and through this he displayed the passion. But when he says, "In a time and times and half of the time," [Daniel 12:7] 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.

Daniel 12:9-10 — Commentary on Daniel 4.58.1-6

After these things were spoken in this way, the prophet, wishing to more precisely investigate what would be the kind of things which would happen after the resurrection, he 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.'" [Daniel 12:8-10] 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, 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." [Daniel 12:9-10] But who are the chosen, but they who are found worthy of the kingdom? And who is whitened, but they who believe the word of truth so that they are whitened through it and casting off the filth of sins they are clothed with purity from heaven and the radiant Holy Spirit, so that when the cloud is present they may immediately enter with him? And who are they who are tried with fire except they who pass through fire and water through the washing of rebirth of the Spirit and do the will of the Father through many fiery trials and afflictions. "And the lawless shall be lawless and the wise shall understand." [Daniel 12:10] They who are lawless are that way through their own choice and the wise again, through their own choice, are satisfied.

Daniel 12:11 — Commentary on Daniel 4.54.1-5

This one being proclaimed by them as king and being glorified by them and becoming the abomination of desolation to the world, 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." [Daniel 12:11-12] For when the abomination is present and wages war against the saints, whenever his days have passed, and it draws near to the forty-five other days which approach the fiftieth day, it reaches to the kingdom of heavens. For the Antichrist comes to the portion on the fiftieth day as about to inherit the kingdom together with Christ. And on account of this Isaiah says, "Let the impious be killed, so that he may not see the glory of the Lord." [Isaiah 26:10] 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," [2 Thessalonians 2:8] but the saints are destined to inherit the kingdom with Christ.

Daniel 12:11 — Commentary on Daniel 4.50.1-2

Daniel 12:11 — Commentary on Daniel 4.53.1-3

And so Daniel has foretold two abominations, one of destruction, one of desolation. What is the one of destruction but what was set up there in the time of Antiochus? And what was the one of desolation but the universal abomination when the Antichrist is near? 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 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." [Daniel 11:41] For these are partners with him on account of kinship who also first proclaimed him king. For Edom is the sons of Esau who dwell at Mount Seir. But Moab and Ammon are the sons of Lot, who were begotten from his two daughters. As also Isaiah says, "And they shall be dispersed in ships of foreigners, carrying them together to 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." [Isaiah 11:14] Daniel 12:12 — Hippolytus Exegetical Fragments - Of the visions of Daniel and Nebuchadnezzar 44. And that divisions will arise when the falling away takes place, is without doubt. And when divisions arise, love is chilled. The words, "Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days," have also their value, as the Lord said: "But he that shall endure unto the end, the same shall be saved." Wherefore let us by no means admit the falling away, lest iniquity abound, and the abomination of desolation-that is, the adversary-overtake us. And He said to him, "unto evening"-that is, unto the consummation" and morning." What is "morning? "The day of resurrection. For that is the beginning of another age, as the morning is the beginning of the day. And the thousand and four hundred days are the light of the world. For on the appearing of the light in the world (as He says, "I am the light of the world"), the sanctuary shall be purged, as he said, (of) the adversary. For it cannot by any means be purged but by his destruction.

Daniel 12:12 — Commentary on Daniel 4.54.1-5

Daniel 12:13 — Commentary on Daniel 4.59.1-2

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 was astounded at the words and said, "And who will then see these things?" But the Lord said, "Those who are worthy will see these things." 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, that also the Romans and Greeks and Hebrews may be taught.

Daniel 13:1 — Commentary on Daniel 1.4.1-5.4

And so after all of the people were deported and both the city was deserted and the Most Holy Place destroyed, in order to fulfill the word of the Lord, which he spoke through the mouth of Jeremiah the prophet, "The Most Holy Place will be deserted seventy years," [Jeremiah 25:11] we find the blessed Daniel in Babylon as a prophet and as an avenger of Susannah. For Scripture says, "And there was a man living in Babylon and the name for him was Jehoiakim and he took a wife, whose name was Susannah, daughter of Hilkiah, who was exceedingly beautiful and who feared the Lord, and her parents were righteous and taught their daughter according to the Law of Moses." [Susannah 1-3] And so this account occurs later, but it is written before as the beginning of the book. For it was the custom of the scribes to place many things in reverted order in the Scriptures. 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 occurs even first. This happens by the economy of the Spirit, so that the devil may not understand what was spoken by the prophets in parables and then, having ensnared a man again a second time, kill him.

Daniel 13:1 — Commentary on Daniel 1.1.3

And Daniel, being 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 who were transgressors of the law in the temple.

Daniel 13:2 — Commentary on Daniel 1.13.1-8

For Scripture says, "And there was a man living in Babylon and the name for him was Jehoiakim and he took a wife, whose name was Susannah, daughter of Hilkiah, who was exceedingly beautiful and who feared the Lord." [Susannah 1-2] Concerning whom we have written in the beginning of this book, who, being a stranger in Babylon, took Susannah to wife. But 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. Her brother was Jeremiah the prophet, who together with the remaining people, after the captivity of the people in Babylon occurred, was led away into Egypt and dwelt in Tahpanhes, and there, while prophesying, was stoned by them and was killed. And so these people were from the priestly lineage of the tribe of Levi and they mixed with the tribe of Judah, so that through the two righteous tribes and through their united seed, the righteousness of Christ may be shown according to the fleshly seed, and he who was born from them in Bethlehem may be proclaimed King and Priest of God. For also Matthew, wishing to trace the pure and faultless lineage of Christ, according to the flesh, until Joseph, coming to Josiah he omits his five sons and names Jeconiah, who while in Babylon was begotten from Susannah, skipping from righteous seed to righteous seed. For he says, "Josiah begot Jeconiah and his brothers during the deportation to Babylon." [Matthew 1:11] And so how is this declared? For Josiah, having reigned in the land of Judah thirty-one years, died there. And so how is it possible that having died there he begot Jeconiah in Babylon? From this it is necessary to observe that Matthew traced the genealogy of him who was begotten from Jehoiakim and from Susanna, as Jeconiah was the son of Eliakim who was called Jehoiakim the son of Josiah. For Matthew was not able to trace the genealogy of him 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 and the name for him was Jehoiakim and he took a wife, whose name was Susannah, daughter of Hilkiah, who was exceedingly beautiful and who feared the Lord." And so Jeconiah was begotten from her, and Jeconiah begot Shealtiel, and Shealtiel begot Zerubbabel. He, together with Ezra the scribe and Jesus 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.

Daniel 13:3 — Commentary on Daniel 1.14.1-2

Scripture says, "And her parents were righteous and taught their daughter according to the Law of Moses." [Susannah 3] For the tree is known from the fruit which it readily brings forth from itself. For reverent men who are also zealous for the law bring into the world children worthy of God, who on the one hand is the prophet and witness of Christ, and on the other is found chaste and faithful in Babylon, whom is proclaimed as the devout and chaste blessed Daniel the prophet.

Daniel 13:4-6 — Commentary on Daniel 1.14.3-6

Scripture says, "And Jehoiakim was exceedingly wealthy and there was for him a garden adjoining his house, and the Jews gathered 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 spoke, that lawlessness came from Babylon, from ancient judges, who appeared to govern the people. These remained at the house of Jehoiakim, and all those who had lawsuits came to them." [Susannah 4-6] And so it is necessary to seek the reason why this is so. For how are these who are captives and slaves of the Babylonians able to come together at the house like those who are autonomous? In this it is necessary to understand that after Nebuchadnezzar deported them he humanely proclaimed privileges for them and allowed them to come together to practice all things according to the law. Some, taking this authority, appointed two chiefs of the people who appeared 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.

Daniel 13:5 — Commentary on Daniel 1.15.4-6

For that which issued from the elders concerning what befell Susannah, these things are now also likewise accomplished by the chiefs of the people in Babylon now. For Susannah foreshadows the church, Jehoiakim her husband foreshadows Christ. The garden is the calling of the saints just like how fruit bearing trees produce fruit in the church. Babylon is the world. 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 it is said, "They were appointed as chiefs of the people and judges," [Susannah 5] It indicates that in this age they have authority and rule, unrighteously judging the righteous.

Daniel 13:5 — Commentary on Daniel 1.1.4-5

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 Susannah, unrighteously grasping to destroy her righteous blood. Accordingly it was necessary that these things be fulfilled in this way by the elders, so that namely the chosen race of righteousness may be manifested to all and the chastity of the blessed Susannah may be clearly shown and the righteous and holy prophet Daniel, then a young prophet, may be demonstrated to the people.

Daniel 13:7 — Commentary on Daniel 1.19.1-2

For therefore when Scripture says, "Susannah entered and walked around in the garden of her husband," [Susannah 7] 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. For there was a garden adjacent to his house in which Susannah entered and was walking around in, having been devoted to prayer and having sung hymns and songs to God, who sent forth the two handmaidens to carry the prescribed things in order to wash.

Daniel 13:7 — Commentary on Daniel 1.18.1-13

Because 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 this. For it is necessary for the earthly things to reflect the heavenly and for the earthly figures to witness to the spiritual and for the transitory to expect the eternal, as God also commanded Moses to make a tabernacle according to the model which was shown to him on the mountain. What was that which has been seen, but the images of heavenly glories and heavenly forms, from which Moses fashioned a tabernacle from incorruptible wood corresponding to the fleshly representation, so that for those who regard fleshly things, these same people may be revealed as terrestrial, but for those who regard spiritual things, these same people may become celestial? And so Eden is called a place of delight, this is the Garden. It was planted in the east, being adorned with seasonable trees and all kinds of fruits, so that the community of the righteous must understand that the place is holy, in which the Church was planted. For neither is a mere place able to be a called the Church, nor a house which is built with stone and clay, nor a man himself able to call himself the Church. For a house is destroyed and a man dies. And so, what is the Church? The community of Saints participating in truth. Therefore unanimity and way of the saints, this becomes the Church, the spiritual House of God, which was planted in Christ as it was planted in the east, in which diverse and blossoming trees were introduced and appeared, and the generation of the fathers from the beginning were distinguished and the works of the prophets, which were fulfilled after the Law, the chorus of both the apostles, who make men become wise through the Word, and 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 disciples and the order of bishops, both priests and Levites, these are the Church. And having been adorned in every manner and diversity, all these things flourish in the Church, being unable to be destroyed, and by partaking of their fruit we rejoice because by eating of them we enter into spiritual and heavenly delight. For the blessed patriarchs themselves minister the oracles of God to us, just like the blossoming trees which were planted in the garden also bear fruit among themselves at all times, so that the sweet Christ may be presented; that is the fruit of life which was given to us, so that we may know these things until now. In this Eden a river of everlasting water flows and four rivers, which stream from it, pour over all the land of men, as also is shown to happen in the Church. For the river, being Christ, though the fourfold saving Gospel, watches carefully over all and is present in all. But also Christ irrigates and waters all who believe in him, as the prophet says, "Rivers gush from his heart." And so in the Garden there was exhibited a tree of knowledge and a tree of life, as now in the Church are the Law and the Word like two trees which were planted. For through the knowledge of the Law came sin, but through the Word, life and forgiveness of trespasses is given. For even then Adam, having disobeyed God and, after tasting from the tree of knowledge, became an outcast of the garden, being cast out from the land into a land where he again wanders. Similarly again he who has believed and, after not keeping the commandments, strips naked the Holy Spirit, becomes an outcast of the Church, but the earth no longer receives him, and becoming like the man of old, he is bound to wander.

Daniel 13:8 — Commentary on Daniel 1.15.1-3

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 entered and walked around in the garden of her husband, and the two elders watched her everyday and became lustful for her." [Susannah 7-8] Therefore the chiefs of the Jews now want to mutilate these things of the book of Daniel, claiming that these things did not happen in Babylon, because they are ashamed at what happened under the elders at that time, and thus they fail to recognize the administration of the Spirit. As the divine writings are not respecters of persons and with openness display all things, not only the righteous works of men, which after they did them they were justified, but also the terrible things which occurred under them, upon which they were disfigured, they died, so that those who have the fear of God imitate the righteous and in this way partake in righteousness, but those who do the opposite have before their eyes what is destined for them, vengeance before the presence of God.

Daniel 13:9 — Commentary on Daniel 1.16.1-3

But that they zealously watched Susannah walking in the garden every day, this indicates that until now they, who are both from the Gentiles and the Jews of the circumcision, watch and 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 were brought in to spy out the liberty which we have in Christ Jesus." [Galatians 2:4] And so in this way Scripture says, "And so these zealously watched 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." [Susannah 9] For these become 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 from the beginning of this era?

Daniel 13:10 — Commentary on Daniel 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 and because they wanted to have intercourse with her." [Susannah 10-11] For even what is spoken has truly overtaken them, for the two peoples are sorely pricked by the working of Satan in the two elders, they wish to work persecutions and oppressions against the church, zealously seeking in such a manner as to utterly destroy her, yet these themselves are not in agreement with each other.

Daniel 13:13 — Commentary on Daniel 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 departed from one another. And after turning back they came to the previous place." [Susannah 13-14] 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, this indicates that with terrestrial foods the Jews are not in harmony with the gentiles, but in opinions and in every other worldly matter, meeting at these things, they agree.

Daniel 13:14 — Commentary on Daniel 1.16.6

And so Scripture says, "And they asked one another the reason why they returned, and they acknowledged their lust." [Susannah 14] They prophesied that they themselves 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, "Affliction shall destroy the impious." [Proverbs 1:32] For they are caught by the trial of the wicked.

Daniel 13:15 — Commentary on Daniel 1.17.1-6

"And it happened, while they watched for a fitting day when she would go into the garden just as the day before and on the third day, with only two maidens, she desired to wash in the garden because it was during the heat of the day." [Susannah 15] "And it happened, while they watched for a fitting day." [Susannah 15] What does Scripture say is fitting, but the day of the Passover in which the washing in the garden prepares those who burn in refining fire and the Church, like Susannah, who is washed, is offered as a pure bride for God? And so Scripture says, "She would go into the garden just as the day before and on the third day, with only two maidens, she desired to wash in the garden." [Susannah 15] 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, and the two handmaidens, as they follow it; faith and love, prepare the oil and the ointments for the washings. But 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? Scripture, through the blessed Susannah, long ago foreshadows these things for us, so that now we who believe in God, may now, not as strangers, understand the things which happen in the Church. But let us 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 he wrote for your understanding, upon whom the ends of the ages have come." [1 Corinthians 10:11]

Daniel 13:18 — Commentary on Daniel 1.19.4

"And they did not see the elders, because they were hidden." [Susannah 18] 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 lust, so that again a second time he may destroy Eve.

Daniel 13:18 — Commentary on Daniel 1.19.3

"But they shut the doors of the garden, and exited through the narrow doors," [Susannah 17-18] in this proclaiming beforehand the future things, because he who wishes to partake of the water of the garden ought to renounce the wide doors, and enter through the strait and narrow door. [Matthew 7:13-14; Luke 13:24]

Daniel 13:19-21 — Commentary on Daniel 1.20.1-8

"And it happened as the maidens went out, the elders also rose and ran to Susannah and said, 'Behold, the doors of the garden are locked and no one sees us and we lust for you. Therefore consent to us and lie 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.'" [Susannah 19-21] O lawless rulers and leaders who are filled with diabolical activity! Did Moses hand down these things to you? In this way, acknowledging the law do you teach other things? He who says to not commit adultery does he himself commit adultery? He who preaches not to murder, does he himself murder? He who says not to lust, do you wish to destroy your neighbor's wife? You say to me, rulers of Israel, "God, who has made all things, he does not see," do you not? The day and the sun, do they not see your work? And the earth, which is defiled by you, does it not cry out? Why do you, lawless ones, mislead a chaste and pure soul with lying words so that you might stir up your lust? You are characteristic of the story of Naboth the Israelite, who did not consent to give his vineyard to Ahab, so that he could have a vegetable garden, and on account of this the righteous man, after being accused, was unrighteously killed. [1 Kings 21:1-14] These things of yours from the beginning were shameless terrors on account of the deceiver who from the beginning was in you. For with her there really was a youth from heaven, who did not have intercourse with her, but came to her assistance.

Daniel 13:21 — Commentary on Daniel 1.21.1-3

And so after hearing these words, the blessed Susannah was pricked in the heart and girded her body, as she did not want to be defiled by the lawless elders. And this occurrence had to truly overcome Susannah. For you may now also find this fulfilled in the Church. For when the two peoples 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 them into court and arrest them saying, "Come, consent to us and sacrifice to our gods, but if not we will testify against you." Of those not willing, they, leading them to the platform, charge them as practicing what is contrary to the decree of Caesar and they condemn them to death.

Daniel 13:22-23 — Commentary on Daniel 1.22.1-6

"Then Susannah, having sighed deeply, said 'I am in dire straits 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 better for me, having not done this, to fall into your hands than to sin before the Lord.'" [Susannah 22-23] Behold, the words of the chaste woman who also heeded God. She says "I am in dire straits," for the Church is not only persecuted and oppressed by the Jews, but also by the gentiles and by those who falsely call themselves Christians, who always, beholding the temperance and tranquility of the Church, use force to destroy her. "And so if," she says, "I would do this, it is death to me." [Susannah 22] For to disobey God and to obey men is death and works eternal punishment. "Yet if I would not, I will not escape your hands." [Susannah 23] 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 what is commanded, they do not escape the hands of the judges, but being condemned by those same judges, they die. For it is better for us, having not done what is commanded by men, 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 ruined by them, to fall into the hands of God. "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." [Romans 14:9]

Daniel 13:22-23 — Commentary on Daniel 1.23.1-6

Long ago Susannah in every way taught these things to us, foreshadowing in herself, the mysteries of the Church from which faith and reverence and chastity of the body are preached in all the earth until now. And so I exhort all those who read this writing, women and virgins, the small and the great, holding before your eyes the judgment of God, taking her example, imitate her and, as Susannah was justified by God and was able to be delivered from the second death by the word which was administered through Daniel, so too will you be. For men on the one hand who seek the temperance of Joseph, and, on the other hand, women who seek the purity and faith of Susannah, do not give in to the censure of blasphemy against yourselves, so that you do not credit what is said by the two elders as truth. For many liars and soul-deceivers have crept in, deceiving the pure souls of the saints, who destroy women with persuasive words and drag them on for the sake of their own lust, who upset men with heretical sayings, so that their own will may be accomplished. On this account the apostle, foreseeing the things which will be, said, "I fear that, as the serpent deceived Eve by his villainy, your thoughts will be destroyed from the knowledge which is in Christ." [2 Corinthians 11:3] 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, or to the lust of pleasure, nor was carried away by the persons of the two elders, but fearing God from a whole heart, she chose the temporary death, so that she might escape the second death of fire.

Daniel 13:24 — Commentary on Daniel 1.24.1-3

And so, after these things happened, Scripture says, "And Susannah lamented with a great voice, but the two elders cried out against her." [Susannah 24] And so to whom 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 talking he will say 'Behold, I am here.'" [Isaiah 58:9] "But the two elders cried out against her." [Susannah 24] For the lawless do not cease crying out against us and saying, "Take such people from the earth. For it is not proper for them to live."

Daniel 13:25 — Commentary on Daniel 1.24.4-5

"And after running, one of the elders opened the doors of the garden," [Susannah 26] exhibiting the broad and wide way, through which they, who are misled to these doors, perish. For the maidens revealed the straight and narrow door to us, through which they also marched.

Daniel 13:26 — Commentary on Daniel 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, cunningly contriving a certain pretext of death against her.

Daniel 13:27 — Commentary on Daniel 1.25.2-5

"But when the elders said their words the slaves were exceedingly ashamed, because a wicked word was never yet brought against her." [Susannah 27] When one lives chastely from boyhood, beloved, he forsakes the 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 through the two elders fruitless. And in this way every believing man or believing woman, if they, fearing God, keep the faith which one has received, they will not sin. 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.

Daniel 13:28-30 — Commentary on Daniel 1.26.1-2

"And it happened on the next day, as the people came together at the house of her husband Jehoiakim, the two elders 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 sent for her and she and her parents and her children and all of her relatives entered." [Susannah 28-30] This is seen even now. For when one of the saints is seized, he is brought to the court, there all people run together to see what will happen to him.

Daniel 13:31 — Commentary on Daniel 1.26.3

"Susannah was beautiful to see and exceedingly pleasing to the eye." [Susannah 31] For the beauty that surrounds her, is not the beauty of a harlot's body, which surrounds a woman in the manner of Jezebel, nor the beauty of the face, which is covered with many kinds of makeup, but she had the beauty of faith and of chastity and of holiness.

Daniel 13:32 — Commentary on Daniel 1.26.4

"The lawless ones commanded her to be unveiled, for she was covered, in order that her beauty may be fulfilled." [Susannah 32] Let us consider, beloved, of what evil this action was. For while the apostle said, "A woman ought to have a veil upon her head on account of the angels," [1 Corinthians 11:10] these men did the opposite, they commanded that she be unveiled in front of the people and at this they were not ashamed.

Daniel 13:34 — Commentary on Daniel 1.26.5

"Standing in the midst of the people they placed their hands upon her head," [Susannah 34] so that even while touching her they might slake the glut of their own lust.

Daniel 13:35 — Commentary on Daniel 1.26.6

"But she, while wailing, looked up to heaven. For her heart was relying on the Lord." [Susannah 34] For through her tears she attracted the Word from the heavens, who through her tears was destined to awaken the dead Lazarus. [John 11:43]

Daniel 13:36-41 — Commentary on Daniel 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 she sent away the handmaidens and a young man came to her, who was hidden and he reclined with her. But we, being in a secluded area of the garden, seeing the lawlessness, ran to them. And seeing them having relations with each other there we were not able to get a hold of him on account of the fact that he was stronger than us and, having opened the doors, he escaped. But we, having reached her, asked who the young man was, and 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." [Susannah 36-41]

Daniel 13:41 — Commentary on Daniel 1.27.2-3

And so it is necessary for us to be steadfast in all matters and not to heed lying words, nor to be easily carried away nor be misled at the persons of rulers, knowing that we have to give an account to God. But rather we ought to attain to the truth and seek the exactness of faith, in order that we may be acceptable to God. For long ago the sons of Israel, who carelessly trusted the rulers and did not examine the truth, became guilty of murder, unrighteously condemning Susannah.

Daniel 13:42-43 — Commentary on Daniel 1.27.4-5

But she, invoking the advocate from heaven, cried out saying, "Eternal God, who knows the secret things, who sees all things before they are, you know that they have falsely testified lies against me." [Susannah 42-43] For as many as call upon him with a pure heart, God listens to them. But as many as call upon him in treachery and hypocrisy, he turns his face from them.

Daniel 13:45-46 — Commentary on Daniel 1.28.1-5

Scripture says, "And while she was being carried off to be killed, God raised up the holy spirit of a young boy, who was Daniel by name. And he cried out with a great voice, 'I am innocent of this woman's blood.'" [Susannah 45-46] And so what is this which has happened, beloved? For we have been informed beforehand. On account of what reason did this assistance from the Lord not happen before her condemnation, but rather while she was being led away to be killed? It happened in this way so that the majesty and the power of God may be exhibited. And so how is this right? When one 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 seize a slave, he is allowed to kill him, so that having endured punishments as genuine truth, and after being crowned, God might glorify him. 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 those who were against her. Who, after seeing the on-rush, the blessed Daniel, as he was a prophet and possessed the Spirit of God, cried out saying, "I am innocent of this woman's blood," [Susannah 46] 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." [Matthew 27:24]

Daniel 13:47-50 — Commentary on Daniel 1.29.1-3

But perhaps someone will say that this is said to be unwritten and it is not possible to know if Daniel saw an angel and cried out, "I am innocent of this woman's blood." [Susannah 46] If you wait a little, O man, Daniel himself will teach you! "For after the people heard the voice and were amazed, Daniel answered them, 'Are you so dull, sons of Israel? Having not examined, nor discovered what is clear, you condemn a daughter of Israel? And now return to the place of judgment, for they have falsely-testified lies against her.' And the people turned back with haste." [Susannah 47-49] But the lawless ones, jeered at Daniel and set him at naught, as just a young boy, not seeing the power of the Word in him, but the people considered and said, "Come sit in the midst of us and explain this to us because God has given to you the presbytery." [Susannah 50]

Daniel 13:51-55 — Commentary on Daniel 1.29.4

He said, "'Separate them a great distance from one another and I will interrogate them.' When they were separated, one from the other, and after summoning one elder, he said to him '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." [Exodus 23:7] And so now if you did indeed see her, tell me, under what tree did you see them having relations with one another?' He said, 'Under the Mastic 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.'" [Susannah 51-55]

Daniel 13:52-53 — Commentary on Daniel 1.30.1-2

But since we have already described in the prelude, that the two elders refer to a model of two peoples, one from the circumcision the other from the gentiles, who also are always becoming plotters against the church, we see the words of Daniel himself and learn that in nothing does Scripture deceive us. 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' [Exodus 23:7]." Daniel speaks to one who knows and loves the law.

Daniel 13:54 — Commentary on Daniel 1.31.1-2

And so in order that the sacredness of the holy writings may be kept in all places and the pure mouth of the blessed prophets may be proclaimed, for words we interpret words and for phrases we reckon phrases. For then while the elders plotted through wicked words to hide their desire and shamelessly said, "We saw them having relations with each other," [Susannah 39] the blessed Daniel examined what was both disgracefully and repulsively spoken by them, saying to them, "Under what tree did you see them lying with one another?" [Susannah 54, 58] For there is another sense of the phrase, "lying with someone," and another sense of "having relations with someone."

Daniel 13:55 — Commentary on Daniel 1.29.5-7

And so Daniel interrogated him and he utterly destroyed him. For when he said, "Already the angel of God has come taking the sentence from God to cut you in half." [Susannah 55] It is clear that when Susannah prayed to God and was heard, then the angel was sent out to help her. In which manner also happened to Tobit and Sarah. [Tobit 3:16-17] For they, after praying, 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. And so in this way Scripture 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?" [Amos 3:7] The vision occurred to Daniel and the Holy Spirit was awakened in him, so that after the examination which was performed by him occurred the angel slayed them as wicked false-witnesses.

Daniel 13:56-59 — Commentary on Daniel 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." [Susannah 56] He points out Canaan recalling him as being such a gentile, having spoken to him as uncircumcised in this way, "'Has lust deceived you and beauty perverted your heart? You did this thing to the daughters of Israel, and they, fearing you, had relations with you, but the daughter of Judah did not endure your disgrace. And so now if you did indeed see her, tell me, under what tree did you see them having relations with one another?' And he said 'Under the oak.' But Daniel said, 'You have also lied directly against your own head. For the angel of God is about to cut you in half, so that he may destroy you both.'" [Susannah 56-59]

Daniel 13:58 — Commentary on Daniel 1.31.1-2

Daniel 13:60-61 — Commentary on Daniel 1.32.1-33.1

Accordingly, after these things happened Scripture says, "All the gathering cried out in a great voice and gave praise to God because Daniel convicted they who falsely testified from their mouth." [Susannah 60-61] And so what shall we say? While one said, "The Mastic tree," yet the other said, "The oak," in this there is a proof of God. For what did they plan to say? "When we, while we were in possession of the young man, saw him, we did not unmistakably see what kind of tree it was." 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 the garden, so that, behold, out of their own mouths they accuse themselves. For if they named some of those which were planted there, they likely would have persuaded the people with this word. But now it is not so, but the things which happened are displayed. For after Daniel tested the misgivings of their hearts and also their terrible lust, through their words, which they still had before their eyes, and after declaring their secret errors which they did long ago to the daughters of Israel, and having revealed them, they themselves were tested by the Holy Spirit, and being darkened in mind they named foreign trees, so that through their words they are shackled by their own selves. After which all the people and all her relatives having heard this, shouted, saying "They lied! For neither a Mastic tree nor an oak have been planted in the Garden." [Susannah 60]

Daniel 13:62 — Commentary on Daniel 1.33.2

After this, all the assembly 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 which manner they wickedly wanted to do to their neighbor and killed them, because Daniel convicted them from their own mouth as having borne false witness," [Susannah 60-62] so that what was spoken was fulfilled, "He who digs a trench for his neighbor, he himself falls into it," [Proverbs 26:27] "And blameless blood was saved in that day." [Susannah 62-64]

Daniel 13:63-64 — Commentary on Daniel 1.33.3

"And Hilkiah and his wife praised God concerning their daughter with Jehoiakim her husband and all the assembly, because a shameful matter was not found in her. And Daniel became great before the people from that day and beyond." [Susannah 63-64]

Daniel 13:64 — Commentary on Daniel 1.34.1

And so we ought to attend to all matters beloved, not fearing that someone who is caught in some trespass indicts his own soul, knowing that God is an advocate for all, he himself being the all-seeing eye, nothing which is committed in the world escapes his notice. Therefore, wakeful-ones who always live chastely from the heart, imitate Susannah and delight in the garden and enjoy the ever-flowing water and, having been smeared with all filth, consecrate yourselves with heavenly oil, so that you may offer a pure body to God and kindle your lamps and await the bridegroom, so that, striking this chord, you may be admitted and celebrate God through Christ in song, to whom be the glory forever. Amen.

Deuteronomy 33:2 — Hippolytus Exegetical Fragments

Hippolytus, the expositor of the Targum, has said that Moses, when he had finished this prophecy, also pronounced a blessing upon all the children of Israel, by their several tribes, and prayed for them. Then God charged Moses, saying to him, Go up to Mount Nebo, which indeed is known by the name of the mount of the Hebrews, which is in the land of Moab over against Jericho. And He said to him: View the land of Chanaan, which I am to give to the children of Israel for an inheritance. Thou, however, shalt never enter it; wherefore view it well from afar off. When Moses therefore viewed it, he saw that land,-a land green, and abounding with all plenty and fertility, planted thickly with trees; and Moses was greatly moved, and wept. And when Moses descended from Mount Nebo, he called for Joshua the son of Nun, and said to him before the children of Israel: Prevail, and be strong; for thou art to bring the children of Israel into the land which God promised to fathers that He would give their them for an inheritance. Fear not, therefore, the people, neither be afraid of the nations: for God will be with thee. And Moses wrote that Senna, and gave it to the priests the sons of Levi, and commanded them, saying: For seven years keep this Senna hid, and show it not within the entire course of seven years. ("And then") in the feast of tabernacles, the priests the sons of Levi will read this law before the children of Israel, that the whole people, men and women alike, may observe the words of God: Command them to keep the word of God, which is in that law. And whosoever shall violate one of its precepts, let him be accursed. Accordingly, when Moses had finished the writing of the law, he gave it to Joshua the son of Nun, and enjoined him to give it to the sons of Levi, the priests. Moses also enjoined and charged them to place the book of the law again within the ark of the covenant of the Lord, that it might remain there for a testimony for ever. And when Moses had made an end of his injunctions, God bade him go up Mount Nebo, which is over against Jericho. The Lord showed him the whole land of promise in its four quarters, from the wilderness to the sea, and from sea to sea. And the Lord said to him, Thou hast seen it indeed with thine eyes, but thou shall never enter it. There accordingly Moses died, the servant of God, by the command of God. And the angels buried him on Mount Nebo, which is over against Beth-Phegor. And no one knows of his sepulchre, even to this day. For God concealed his grave. And Moses lived 120 years; nor was his eye dim, nor was the skin of his face wrinkled. Moses died on a certain day, at the third hour of the day, on the seventh day of the second month, which is the month Jiar. And the children of Israel wept for him in the plains of Moab three days. And Joshua the sun of Nun was filled with the spirit of wisdom; for Moses had laid his hand upon him. And all the children of Israel obeyed him. And God charged Joshua the son of Nun on a certain day,-namely, the seventh day of the month Nisan. And Joshua the son of Nun lived 110 to years, and died on the fourth day, which was the first day of the month Elul. And they buried him in the city Thamnatserach, on Mount Ephraim. Praise be to God for the completion of the work.

Ephesians 1:10 — Fragments - Dogmatic and Historical

The God of all things therefore became truly, according to the Scriptures, without conversion, sinless man, and that in a manner known to Himself alone, as He is the natural Artificer of things which are above our comprehension. And by that same saving act of the incarnation He introduced into the flesh the activity of His proper divinity, yet without having it (that activity) either circumscribed by the flesh through the exinanition, or growing naturally out of the flesh as it grew out of His divinity, but manifested through it in the things which He wrought in a divine manner in His incarnate state. For the flesh did not become divinity in nature by a transmutation of nature, as though it became essentially flesh of divinity. But what it was before, that also it continued to be in nature and activity when united with divinity, even as the Saviour said, "The spirit indeed is willing, but the flesh is weak." And working and enduring in the flesh things which were proper to sinless flesh, He proved the evacuation of divinity (to be) for our sakes, confirmed as it was by wonders and by sufferings of the flesh naturally. For with this purpose did the God of all things become man, viz., in order that by suffering in the flesh, which is susceptible of suffering, He might redeem our whole race, which was sold to death; and that by working wondrous things by His divinity, which is unsusceptible of suffering, through the medium of the flesh He might restore it to that incorruptible and blessed life from which it fell away by yielding to the devil; and that He might establish the holy orders of intelligent existences in the heavens in immutability by the mystery of His incarnation, the doing of which is the recapitulation of all things in himself. He remained therefore, also, after His incarnation, according to nature, God infinite, and more, having the activity proper and suitable to Himself,-an activity growing out of His divinity essentially, and manifested through His perfectly holy flesh by wondrous acts economically, to the intent that He might be believed in as God, while working out of Himself by the flesh, which by nature is weak, the salvation of the universe.

Ephesians 1:21 — Hippolytus Refutation of All Heresies Book VII

Since, therefore, it was requisite, he says, that we should be revealed as the children of God, in expectation of whose manifestation, he says, the creation habitually groans and travails in pain, the Gospel came into the world, and passed through every Principality, and Power, and Dominion, and every Name that is named. Ephesians 2:14 — Hippolytus Exegetical Fragments - Of the visions of Daniel and Nebuchadnezzar In order, then, to show the time when He is to come whom the blessed Daniel desired to see, he says, "And after seven weeks there are other threescore and two weeks," which period embraces the space of 434 years. For after the return of the people from Babylon under the leadership of Jesus the son of Josedech, and Ezra the scribe, and Zerubbabel the son of Salathiel, of the tribe of David, there were 434 years unto the coming of Christ, in order that the Priest of priests might be manifested in the world, and that He who taketh away the sins of the world might be evidently set forth, as John speaks concerning Him: "Behold the Lamb of God, that taketh away the sin of the world!" And in like manner Gabriel says: "To blot out transgressions, and make reconciliation for sins." But who has blotted out our transgressions? Paul the apostle teaches us, saying, "He is our peace who made both one; " and then, "Blotting out the handwriting of sins that was against us."

Ephesians 2:17 — The Refutation of All Heresies - Book 5

And by war he means the war that is in the body, because its frame has been made out of hostile elements; as it has been written, he says, "Remember the conflict that exists in the body." Jacob, he says, saw this entrance and this gate in his journey into Mesopotamia, that is, when from a child he was now becoming a youth and a man; that is, (the entrance and gate) were made known unto him as he journeyed into Mesopotamia. But Mesopotamia, he says, is the current of the great ocean flowing from the midst of the Perfect Man; and he was astonished at the celestial gate, exclaiming, "How terrible is this place! it is nought else than the house of God, and this (is) the gate of heaven." On account of this, he says, Jesus uses the words, "I am the true gate." Now he who makes these statements is, he says, the Perfect Man that is imaged from the unportrayable one from above. The Perfect Man therefore cannot, he says, be saved, unless, entering in through this gate, he be born again. But this very one the Phrygians, he says, call also Papa, because he tranquillized all things which, prior to his manifestation, were confusedly and dissonantly moved. For the name, he says, of Papa belongs simultaneously to all creatures -celestial, and terrestrial, and infernal-who exclaim, Cause to cease, cause to cease the discord of the world, and make "peace for those that are afar off," that is, for material and earthly beings; and "peace for those that are near," that is, for perfect men that are spiritual and endued with reason. But the Phrygians denominate this same also "corpse"-buried in the body, as it were, in a mausoleum and tomb. This, he says, is what has been declared, "Ye are whited sepulchres, full," he says, "of dead men's bones within," because there is not in you the living man. And again he exclaims, "The dead shall start forth from the graves," that is, from the earthly bodies, being born again spiritual, not carnal. For this, he says, is the Resurrection that takes place through the gate of heaven, through which, he says, all those that do not enter remain dead. These same Phrygians, however, he says, affirm again that this very (man), as a consequence of the change, (becomes) a god. For, he says, he becomes a god when, having risen from the dead, he will enter into heaven through a gate of this kind. Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating "that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare."

Ephesians 3:3 — Hippolytus Refutation of All Heresies Book VII

Ephesians 3:14 — Hippolytus Refutation of All Heresies Book VI

And these are the Logoi that have been dispersed from above, from the "Joint Fruit of the Pleroma" and (from) Sophia, into this world. And they dwell in an earthly body, with a soul, when demons do not take up their abode with that soul. This, he says, is what has been written in Scripture: "On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man," -that is, the natural (man), not the corporeal (one),- "that you may be able to understand what is the depth," which is the Father of the universe, "and what is the breadth," which is Staurus, the limit of the Pleroma, "or what is the length," that is, the Pleroma of the Aeons.

Ephesians 3:15 — Hippolytus Refutation of All Heresies Book V

The expression "rock," he says, he uses of Adam. This, he affirms, is Adam: "The chief corner-stone become the head of the corner. For that in the head the substance is the formative brain from which the entire family is fashioned." "Whom," he says, "I place as a rock at the foundations of Zion." Allegorizing, he says, he speaks of the creation of the man.

Ephesians 4:6 — Fragments - Dogmatic and Historical

These things then, brethren, are declared by the Scriptures. And the blessed John, in the testimony of his Gospel, gives us an account of this economy (disposition) and acknowledges this Word as God, when he says, "In the beginning was the Word, and the Word was with God, and the Word was God." If, then, the Word was with God, and was also God, what follows? Would one say that he speaks of two Gods? I shall not indeed speak of two Gods, but of one; of two Persons however, and of a third economy (disposition), viz., the grace of the Holy Ghost. For the Father indeed is One, but there are two Persons, because there is also the Son; and then there is the third, the Holy Spirit. The Father decrees, the Word executes, and the Son is manifested, through whom the Father is believed on. The economy of harmony is led back to one God; for God is One. It is the Father who commands, and the Son who obeys, and the Holy Spirit who gives understanding: the Father who is above all, and the Son who is through all, and the Holy Spirit who is in all. And we cannot otherwise think of one God, but by believing in truth in Father and Son and Holy Spirit. For the Jews glorified (or gloried in) the Father, but gave Him not thanks, for they did not recognise the Son. The disciples recognised the Son, but not in the Holy Ghost; wherefore they also denied Him. The Father's Word, therefore, knowing the economy (disposition) and the will of the Father, to wit, that the Father seeks to be worshipped in none other way than this, gave this charge to the disciples after He rose from the dead: "Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." And by this He showed, that whosoever omitted any one of these, failed in glorifying God perfectly. For it is through this Trinity that the Father is glorified. For the Father willed, the Son did, the Spirit manifested. The whole Scriptures, then, proclaim this truth.

Ephesians 4:8-9 — Exegetical Fragments

For this reason the warders of Hades trembled when they saw Him; and the gates of brass and the bolts of iron were broken. For, lo, the Only-begotten entered, a soul among souls, God the Word with a (human) soul. For His body lay in the tomb, not emptied of divinity; but as, while in Hades, He was in essential being with His Father, so was He also in the body and in Hades. For the Son is not contained in space, just as the Father; and He comprehends all things in Himself. But of His own will he dwelt in a body animated by a soul, in order that with His soul He might enter Hades, and not with His pure divinity.

Ephesians 4:8-9 — On Christ and Antichrist, Section 26

Ephesians 4:8-9 — On Christ and Antichrist, Section 45

Ephesians 4:13 — Hippolytus Dogmatical and Historical Fragments

For there is also one Son (or Servant) of God, by whom we too, receiving the regeneration through the Holy Spirit, desire to come all unto one perfect and heavenly man.

Ephesians 4:26 — Dubious and Spurious Pieces

But in his first steps he will be gentle, loveable, quiet, pious, pacific, hating injustice, detesting gifts, not allowing idolatry; loving, says he, the Scriptures, reverencing priests, honouring his elders, repudiating fornication, detesting adultery, giving no heed to slanders, not admitting oaths, kind to strangers, kind to the poor, compassionate. And then he will work wonders, cleansing lepers, raising paralytics, expelling demons, proclaiming things remote just as things present, raising the dead, helping widows, defending orphans, loving all, reconciling in love men who contend, and saying to such, "Let not the sun go down upon your wrath;" and he will not acquire gold, nor love silver, nor seek riches.

Ephesians 5:14 — Hippolytus Refutation of All Heresies Book V

And he enchants the eyes of the dead, as he says, and raises up again those that are slumbering, after having been roused from sleep, and after having been suitors. And concerning these, he says, the Scripture speaks: "Awake thou that sleepest, and arise, and Christ will give thee light." This is the Christ who, he says, in all that have been generated, is the portrayed Son of Man from the unportrayable Logos.

Ephesians 5:14 — Hippolytus Dogmatical and Historical Fragments

Ephesians 5:15 — Dubious Hippolytus Fragments

Finally, hear Paul as he speaks boldly, and mark how clearly he discovers these: "Beware of evil workers, beware of the concision. Beware lest any man spoil you through philosophy and vain deceit. See that ye walk circumspectly, because the days are evil." In fine then, what man shall have any excuse who hears these things in the Church from prophets and apostles, and from the Lord Himself, and yet will give no heed to the care of his soul, and to the time of the consummation, and to that approaching hour when we shall have to stand at the judgment-seat of Christ?

Ezekiel 1:10 — FRAGMENT 1

This is also how Ezekiel depicts those animals that praise God. In the four figures of the four Evangelists he demonstrates the glory of the Father and draws attention to his workings, in whom all four points of the compass are fulfilled. "The one animal," he says, "had four figures"; because each figure is a Gospel, it appears in a fourfold fashion. The first figure, he says, which was like an ox, indicates the priestly glory of Jesus, which Luke depicts. The second, which was like a lion, indicates the leadership and regal nature of the lion "of the tribe of Judah"; this is what Matthew depicts. The third was like a human being and shows the Son's capacity for suffering and the lowly nature of humanity; this is what Mark shows. However, the fourth, the eagle, teaches the spiritual secret of his power and might who flies up to the Father's heaven; this is John's message.

Ezekiel 2:9 — FRAGMENT 3

The scroll symbolizes the prophets and the apostles. In it the Old Testament was written on the reverse and the New on the obverse. Moreover, the scroll symbolizes the secret, the spiritual teaching—and in such a dignified manner that it may be read on both sides. In reality it is of such a kind that there is a connection between reading the outside and understanding the inside.

Ezekiel 3:17 — FRAGMENT 8

"Son of man, I have appointed you as a watchman for the members of the house of Israel, so that you may hear from my mouth and warn them." That means, "Look, I have made you a warning and a caution, so that you may say what I command to the just and to sinners, that the just may grow in discretion and the sinners in penitence."

Ezekiel 3:22 — FRAGMENT 9

"Go out into the plain, and you will be spoken to." This means that [Ezekiel] is made into a sign for them; or on this day he is ordered to go out into the plain, and he will be spoken to; and on the plain that face will be revealed to him that was shown to him at the river Chebar.

Ezekiel 3:25 — FRAGMENT 11

"And look, they will bind you with chains and fetters." That is, the chains that will bind him, so that he might not go out and walk among them, are the Babylonians who encircle Jerusalem and its inhabitants and prevent them from going out and coming in.

Galatians 1:1 — Hippolytus Dogmatical and Historical Fragments

And the expression, "he stooped down, he couched as a lion, and as a lion's whelp," refers to the three days' sleep (death, couching) of Christ; as also Isaiah says, "How is faithful Sion become an harlot! it was full of judgment; in which righteousness lodged (couched); but now murderers." And David says to the same effect, "I laid me down (couched) and slept; I awaked: for the Lord will sustain me;" in which words he points to the fact of his sleep and rising again. And Jacob says, "Who shall rouse him up?" And that is just what David and Paul both refer to, as when Paul says, "and God the Father, who raised Him from the dead."

Galatians 2:4 — Hippolytus Exegetical Fragments

"And they watched diligently." And this, too, is to be noted. For up to the present time both the Gentiles and the Jews of the circumcision watch and busy themselves with the dealings of the Church, desiring to suborn false witnesses against us, as the apostle says: "And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus."

Galatians 3:19 — Hippolytus Refutation of All Heresies Book VII

Marcion, adopting these sentiments, rejected altogether the generation of our Saviour. He considered it to be absurd that under the (category of a) creature fashioned by destructive Discord should have been the Logos that was an auxiliary to Friendship-that is, the Good Deity. (His doctrine,) however, was that, independent of birth, (the Logos) Himself descended from above in the fifteenth year of the reign of Tiberius Caesar, and that, as being intermediate between the good and bad Deity, He proceeded to give instruction in the synagogues. For if He is a Mediator, He has been, he says, liberated from the entire nature of the Evil Deity. Now, as he affirms, the Demiurge is evil, and his works. For this reason, he affirms, Jesus came down unbegotten, in order that He might be liberated from all (admixture of) evil. And He has, he says, been liberated from the nature of the Good One likewise, in order that He may be a Mediator, as Paul states, and as Himself acknowledges: "Why call ye me good? there is one good." These, then, are the opinions of Marcion, by means of which he made many his dupes, employing the conclusions of Empedocles. And he transferred the philosophy invented by that (ancient speculator) into his own system of thought, and (out of Empedocles) constructed his (own) impious heresy.

Galatians 3:28 — Hippolytus Refutation of All Heresies Book V

Galatians 4:26 — Hippolytus Refutation of All Heresies Book V

"If ye hasten to fly out of Egypt, and repair beyond the Red Sea into the wilderness," that is, from earthly intercourse to the Jerusalem above, which is the mother of the living; "If, moreover, again you return into Egypt," that is, into earthly intercourse, "ye shall die as men." For mortal, he says, is every generation below, but immortal that which is begotten above, for it is born of water only, and of spirit, being spiritual, not carnal. But what (is born) below is carnal, that is, he says, what is written. "That which is born of the flesh is flesh, and that which is born of the spirit is spirit." This, according to them, is the spiritual generation.

Galatians 4:27 — The Refutation of All Heresies - Book 5

He is not undone, he says, but revolves as it were, and goes round himself. Moreover, also, cities in which we dwell, because we turn and go round in them, are denominated "Poleis." In this manner, he says, the Phrygians call this one "Aipolis," inasmuch as he everywhere ceaselessly turns all things, and changes them into their own peculiar (functions). And the Phrygians style him, he says, "very fruitful" likewise, "because," says he, "more numerous are the children of the desolate one, than those of her which hath an husband; " that is, things by being born again become immortal and abide for ever in great numbers, even though the things that are produced may be few; whereas things carnal, he says, are all corruptible, even though very many things (of this type) are produced. For this reason, he says, "Rachel wept for her children, and would not," says (the prophet), "be comforted; sorrowing for them, for she knew," says he, "that they are not." But Jeremiah likewise utters lamentation for Jerusalem below, not the city in Phoenicia, but the corruptible generation below. For Jeremiah likewise, he says, was aware of the Perfect Man, of him that is born again-of water and the Spirit not carnal. At least Jeremiah himself remarked: "He is a man, and who shall know him? " In this manner, (the Naassene) says, the knowledge of the Perfect Man is exceedingly profound, and difficult of comprehension. For, he says, the beginning of perfection is a knowledge of man, whereas knowledge of God is absolute perfection.

Galatians 5:3 — Hippolytus Refutation of All Heresies Book VIII

And certain other (heretics), contentious by nature, (and) wholly uniformed as regards knowledge, as well as in their manner more (than usually) quarrelsome, combine (in maintaining) that Easter should be kept on the fourteenth day of the first month, according to the commandment of the law, on whatever day (of the week) it should occur. (But in this) they only regard what has been written in the law, that he will be accursed who does not so keep (the commandment) as it is enjoined. They do not, however, attend to this (fact), that the legal enactment was made for Jews, who in times to come should kill the real Passover. And this (paschal sacrifice, in its efficacy,) has spread unto the Gentiles, and is discerned by faith, and not now observed in letter (merely). They attend to this one commandment, and do not look unto what has been spoken by the apostle: "For I testify to every man that is circumcised, that he is a debtor to keep the whole law." In other respects, however, these consent to all the traditions delivered to the Church by the Apostles.

Galatians 5:17 — Hippolytus Refutation of All Heresies Book V

But the third angel (Naas), by the soul which came from Edem upon Moses, as also upon all men, obscured the precepts of Baruch, and caused his own peculiar injunctions to be hearkened unto. For this reason the soul is arrayed against the spirit, and the spirit against the soul.

Galatians 5:22 — Hippolytus Exegetical Fragments

And the fruits of Egypt are wasted, that is, the works of the flesh, but not the fruit of the Spirit, love, joy, and peace.

Genesis 1:1 — Hippolytus Exegetical Fragments - Doubtful Fragments on the Pentateuch

In the name of the Father, and the Son, and the Holy Spirit, one God. This is a transcript of the excellent law. But before beginning to give the transcript of the book of the law, it will be worth while to instruct you, O brother, as to its excellence, and the dignity of its disposition. Its first excellence is, that God delivered it by the hand of our most blessed ruler, the chief of the prophets, and first of the apostles, or those who were sent to the children of Israel, viz. Moses the son of Amram, the son of Kohath, of the sons of Levi. Now he was adorned with all manner of wisdom, and endowed with the best genius. Illustrious in dignity, remarkable for the integrity of his disposition, distinguished for power of reason, he talked with God. And He chose him as an instrument of value. By His leader and prophet, God Most High sent it clown to us, and committed it to us (blessed be His name) in the Syriac tongue of the Targum, which the Seventy translated into the Hebrew tongue, to wit, into the tongue of the nation, and the idiom of the common people. Moses. therefore, received it from the eternal Lord, and was the first to whom it was entrusted, and who obeyed its rules and ordinances. Then he taught it to the children of Israel, who also embraced it. And he explained to them its profound mysteries and dark places. And he expounded to them those things which were less easy, as God permitted him, and concealed from them those secrets of the law, as God forbade him (to reveal them). Nor did there rise among them one who was better practised in His judgments and decrees, and who communicated more clearly the mysteries of His doctrine, until God translated him to Himself, after He had made him perfect by forty whole years in the wilderness. And these following are the names of the teachers who handed down the law in continuous succession after Moses the prophet, until the advent of Messiah:- Know, then, my brother, whom may God bless, that God delivered the most excellent law into the hands of Moses the prophet, the son of Amram. And Moses delivered it to Joshua the son of Nun. And Joshua the son of Nun delivered it Anathal. And Anathal delivered it to Jehud. And Jehud delivered it to Samgar. And Samgar delivered it to Baruk. And Baruk delivered it to Gideon. And Gideon delivered it to Abimelech. And Abimelech delivered it to Taleg. And Taleg delivered it to Babin the Gileadite. And Babin delivered it to Jiphtach. And Jiphtach delivered it to Ephran. And Ephran delivered it to Elul of the tribe Zebulon. And Elul delivered it to Abdan. And Abdan delivered it to Shimshon the brave. And Shimshon delivered it to Helkanah, the son of Jerachmu, the son of Jehud. Moreover, he was the father of Samuel the prophet. Of this Helkanah mention is made in the beginning of the first book of Kings (Samuel). And Helkanah delivered it to Eli the priest. And Eli delivered it to Samuel the prophet. And Samuel delivered it to Nathan the prophet. And Nathan delivered it to Gad the prophet. And Gad the prophet delivered it to Shemaiah the teacher. And Shemaiah delivered it to Iddo the teacher. And Iddo delivered it to Achia. And Achia delivered it to Abihu. And Abihu delivered it to Elias the prophet. And Elias delivered it to his disciple Elisaeus. And Elisaeus delivered it to Malachia the prophet. And Malachia delivered it to Abdiahu. And Abdiahu delivered it to Jehuda. And Jehuda delivered it to Zacharias the teacher. In those days came Bachthansar king of Babel, and laid waste the house of the sanctuary, and carried the children of Israel into captivity to Babel. And after the captivity of Babel, Zacharia the teacher delivered it to Esaia the prophet, the son of Amos. And Esaia delivered it to Jeremia the prophet. And Jeremia the prophet delivered it to Chizkiel. And Chizkiel the prophet delivered it to Hosea the prophet, the son of Bazi. And Hosea delivered it to Joiel the prophet. And Joiel delivered it to Am…

Genesis 1:1 — Hippolytus Exegetical Fragments

And the blessed prophet, indeed, the great Moses, wrote this book, and designated and marked it with the title, The Book of Being, i.e., "of created beings," etc.

Genesis 1:5 — Hippolytus Exegetical Fragments - On Genesis

He did not say "night and day," but "one day," with reference to the name of the light. He did not say the "first day; "for if he had said the "first" day, he would also have had to say that the "second" day was made. But it was right to speak not of the "first day," but of "one day," in order that by saying "one," he might show that it returns on its orbit and, while it remains one, makes up the week.

Genesis 1:6-7 — Hippolytus Exegetical Fragments - On Genesis

And let it divide between water and water: and it was so. And God made the firmament; and God divided between the water which was under the firmament, and the water above the firmament: and it was so. As the excessive volume of water bore along over the face of the earth, the earth was by reason thereof "invisible" and "formless." When the Lord of all designed to make the invisible visible, He fixed then a third part of the waters in the midst; and another third part He set by itself on high, raising it together with the firmament by His own power; and the remaining third He left beneath, for the use and benefit of men. Now at this point we have an asterisk. The words are found in the Hebrew, but do not occur in the Septuagint.

Genesis 1:6 — Hippolytus Exegetical Fragments - On Genesis

On the first day God made what He made out of nothing. But on the other days He did not make out of nothing, but out of what He had made on the first day, by moulding it according to His pleasure.

Genesis 2:7 — Hippolytus Exegetical Fragments - Commentary on Genesis

"And God formed man of the dust of the ground." And what does this import? Are we to say, according to the opinion of some, that there were three men made, one spiritual, one animal, and one earthy? Not such is the case, but the whole narrative is of one man. For the word, "Let us make," is about the man that was to be; and then comes the word, "God made man of the dust of the ground," so that I he narrative is of one and the same man. For then He says, "Let him be made," and now He "makes him," and the narrative tells "how" He makes him.

Genesis 2:8 — Hippolytus Exegetical Fragments - Six Days' Work

Now these things we are under the necessity of setting forth at length, in order to disprove the supposition of others. For some choose to maintain that paradise is in heaven, and forms no part of the system of creation. But since we see with our eyes the rivers that go forth from it which are open, indeed, even in our day, to the inspection of any who choose, let every one conclude from this that it did not belong to heaven, but was in reality planted in the created system. And, in truth, it is a locality in the east, and a place select.

Genesis 3:8 — Hippolytus Exegetical Fragments

Rather they discerned the approach of the Lord by a certain breeze. As soon, therefore, as they had sinned, God appeared to them, producing consciousness of their sin, and calling them to repentance.

Genesis 6:17 — Hippolytus Exegetical Fragments

Hippolytus, the Targumist expositor, said: The names of the wives of the sons of Noah are these: the name of the wife of Sem, Nahalath Mahnuk; and the name of the wife of Cham, Zedkat Nabu; and the name of the wife of Japheth, Arathka. These, moreover, are their names in the Syriac Targum. The name of the wife of Sem was Nahalath Mahnuk; the name of the wife of Cham, Zedkat Nabu; the name of the wife of Japheth, Arathka. Therefore God gave intimation to Noah, and informed him of the coming of the flood, and of the destruction of the ruined (wicked). And God Most High ordered him to descend from the holy mount, him and his sons, and the wives of his sons, and to build a ship of three storeys. The lower storey was for fierce, wild, and dangerous beasts. Between them there were stakes or wooden beams, to separate them from each other, and prevent them from having intercourse with each other. The middle storey was for birds, and their different genera. Then the upper storey was for Noah himself and his sons-for his own wife and his sons' wives. Noah also made a door in the ship, on the east side. He also constructed tanks of water, and store-rooms of provisions. When he had made an end, accordingly, of building the ship, Noah, with his sons, Sem, Chain, and Japheth, entered the cave of deposits. And on their first approach, indeed, they happily found the bodies of the fathers, Adam, Seth, Enosh, Kainan, Mahaliel, Jared, Mathusalach, and Lamech. Those eight bodies were in the place of deposits, viz., those of Adam, Seth, Enosh, Kainan, Mahaliel, Jared, Mathusalach, and Lamech. Noah, moreover, took the body of Adam. And his sons took with them offerings. Sem carried gold, Chain myrrh, and Japheth frankincense. Then, leaving the cave of deposits, they transferred the offerings and the body of Adam to the holy mount. And when they sat down by the body of Adam, over against paradise, they began to lament and weep for the loss of paradise. Then, descending from the holy mount, and lifting up their eyes towards paradise, they renewed their weeping and wailing, (and) uttered an eternal farewell in these terms: Farewell! peace to thee, O paradise of God! Farewell, O habitation of religion and purity! Farewell, O seat of pleasure and delight! Then they embraced the stones and trees of the holy mount, and wept, and said: Farewell, O habitation of the good! Farewell, O abode of holy bodies! Then, after three days, Noah, with his sons and his sons' wives, came down from the holy mount to the base of the holy mount, to the ship's place. For the (ark) was under the projecting edge of the holy mount. And Noah entered the ship, and deposited the body of Adam, and the offerings, in the middle of the ship, upon a bier of wood, which he had prepared for the reception of the body. And God charged Noah, saying: Make for thyself rattles of boxwood (or cypress). Now r)m Make also the hammer (bell) thereof of the same wood. And the length of the rattle shall be three whole cubits, and its breadth one and a half cubit. And God enjoined him to strike the rattles three times every day, to wit, for the first time at early dawn, for the second time at mid-day, and for the third time at sunset. And it happened that, as soon as Noah had struck the rattles, the sons of Cain and the sons of Vahim ran up straightway to him, and he warned and alarmed them by telling of the immediate approach of the flood, and of the destruction already hasting on and impending. Thus, moreover, was the pity of God toward them displayed, that they might be converted and come to themselves again. But the sons of Cain did not comply with what Noah proclaimed to them. And Noah brought together pairs, male and female, of all birds of every kind; and thus also of all beasts, tame and wild alike, pair and pair.

Genesis 7:6 — Hippolytus Exegetical Fragments

Hippolytus, the Syrian expositor of the Targum, has said: We find in an ancient Hebrew copy that God commanded Noah to range the wild beasts in order in the lower floor or storey, and to separate the males from the females by putting wooden stakes between them. And thus, too, he did with all the cattle, and also with the birds in the middle storey. And God ordered the males thus to be separated from the females for the sake of decency and purity, lest they should perchance get intermingled with each other. Moreover, God said to Moses: Provide victuals for yourself and your children. And let them be of wheat, ground, pounded, kneaded with water, and dried. And Noah there and then bade his wife, and his sons' wives, diligently attend to kneading dough and laying it in the oven. They kneaded dough accordingly, and prepared just about as much as might be sufficient for them, so that nothing should remain over but the very least. And God charged Noah, saying to him: Whosoever shall first announce to you the approach of the deluge, him you shall destroy that very moment. In the meantime, moreover, the wife of Cham was standing by, about to put a large piece of bread into the oven. And suddenly, according to the word of the Lord, water rushed forth from the oven, and the flow of water penetrated and destroyed the bread. Therefore the wife of Cham exclaimed, addressing herself to Noah: Oh, sir, the word of God is come good: "that which God foretold is come to pass; "execute, therefore, that which the Lord commanded. And when Noah heard the words of the wife of Chain, he said to her: Is then the flood already come? The wife of Cham said to him: Thou hast said it. God, however, suddenly charged Noah, saying: Destroy not the wife of Cham; for from thy mouth is the beginning of destruction-"thou didst first say, The flood is come." At the voice of Noah the flood came, and suddenly the water destroyed that bread. And the floodgates of heaven were opened, and the rains broke upon the earth. And that same voice, in sooth, which had said of old, "Let the waters be gathered together into one place, and let the dry land appear," gave permission to the fountain of waters and the floods of the seas to break forth of their own accord, and brought out the waters. Consider what God said about the world: Let all its high places be brought low, and they were brought low; and let its low places be raised from its depths. And the earth was made bare and empty of all existence, as it was at the beginning. And the rain descended from above, and the earth burst open beneath. And the frame of the earth was destroyed, and its primitive order was broken. And the world became such as it was when desolated at the beginning by the waters which flowed over it. Nor was any one of the existences upon it left in its integrity. Its former structure went to wreck, and the earth was disfigured by the flood of waters that burst upon it, and by the magnitude of its inundations, and the multitude of showers, and the eruption from its depths, as the waters continually broke forth. In fine, it was left such as it was formerly.

Genesis 8:1 — Hippolytus Exegetical Fragments

Hippolytus, the expositor of the Targum, and my master, Jacobus Rohaviensis, have said: On the twenty-seventh day of the month Jiar, which is the second Hebrew month, the ark rose from the base of the holy mount; and already the waters bore it, and it was carried upon them round about towards the four cardinal points of the world. The ark accordingly held off from the holy mount towards the east, then returned towards the west, then turned to the south, and finally, bearing off eastwards, neared Mount Kardu on the first day of the tenth month. And that is the second month Kanun. And Noah came out of the ark on the twenty-seventh day of the month Jiar, in the second year: for the ark continued sailing live whole months, and moved to and fro upon the waters, and in a period of fifty-one days neared the land. Nor thereafter did it float about any longer. But it only moved successively toward the four cardinal points of the earth, and again finally stood toward the east. We say, moreover, that that was a sign of the cross. And the ark was a symbol of the Christ who was expected. For that ark was the means of the salvation of Noah and his sons, and also of the cattle, the wild beasts, and the birds. And Christ, too, when He suffered on the cross, delivered us from accusations and sins, and washed us in His own blood most pure. And just as the ark returned to the east, and neared Mount Kardu, so also Christ, when the work was accomplished and finished which He had proposed to Himself, returned to heaven to the bosom of His Father, and sat down upon the throne of His glory at the Father's right hand. As to Mount Kardu, it is in the east, in the land of the sons of Raban, and the Orientals call it Mount Godash; the Arabians and Persians call it Ararat. And there is a town of the name Kardu, and that hill is called after it, which is indeed very lofty and inaccessible, whose summit no one has ever been able to reach, on account of the violence of the winds and the storms which always prevail there. And if any one attempts to ascend it, there are demons that rush upon him, and cast him down headlong from the ridge of the mountain into the plain, so that he dies. No one, moreover, knows what there is on the top of the mountain, except that certain relics of the wood of the ark still lie there on the surface of the top of the mountain.

Genesis 27:3 — ON THE BLESSINGS OF ISAAC AND JACOB 3

The fact that the prophet asks Esau for food by giving him an order signifies the call that the Word addresses to the first people when he asks them for the fruit of the works of justice, that justice which was considered to be a nourishment for the Father. In fact, the words "go out to the field, and hunt game for me" signify worldly life. On the other hand, the fact that he says, "Take your quiver and your bow" shows that the people, inflated with their personal glory, would not be justified by their faith but by being proud of their wars would ask for a tyrant as their king, just as Moses had said to them: "And the sword is your boast."

Genesis 27:9 — ON THE BLESSINGS OF ISAAC AND JACOB 4

On the one hand, Rebekah, who bears the image of the church, already prefigures the future events that would be accomplished through her younger son. She says to him, "Go to the pasture of the sheep, and fetch me from there two small, tender and beautiful young goats." Esau is sent to the plain as if he lived abroad in the world; but Jacob is sent [to the pasture] of the sheep, in order that the words of the Lord, "I have been sent only to the lost sheep of Israel," might come true.On the other hand, by saying, "Fetch me from there two small, tender and beautiful young goats," she signified the two calls that appear to have been addressed by the Gospel. In fact, even though we are originally goats, because we are all sinners, through obedience we become tender and beautiful, justified by faith in Christ. No more [are we] like condemned goats but like sheep in pure sacrifice, in "sweet savor," offered to God and made nourishment for the Word, who gives similes their full accomplishment by saying to his disciples, "I have food to eat that you do not know."

Genesis 27:11 — ON THE BLESSINGS OF ISAAC AND JACOB 5

How clearly Jacob has shown here his piety!… In other respects it was also true what was said by Jacob, that is: "My brother Esau is a hairy man," that is, a sinner, "but I am a man of smooth skin." In fact, through these words the faultless and sinless character of the flesh of the Lord is revealed.

Genesis 27:13 — ON THE BLESSINGS OF ISAAC AND JACOB 5

We can see that the words spoken by Rebekah a long time ago have now been fulfilled in the church. The words "Let your curse be on me, my son" show that now certain people offend the church by their blasphemies, because she worships the Crucified, and for that reason they throw curses and contempt at us. In fact, the passion of the Lord is held to be a curse for the unbelievers, whereas his life is peace for those who believe. The apostle says, "Christ redeemed us from the curse of the law by becoming a curse for us." That is what the Savior has now accomplished by receiving in himself, through his body, death on the cross. By his obedience he has erased the curse of Adam, which was received in the law: "You are dust, and to dust you shall return."

Genesis 27:15 — ON THE BLESSINGS OF ISAAC AND JACOB 6

The fact that Jacob wears the robe signifies that the Word has been clothed by the flesh, while the skins of the kids wrapped around his arms show that he has received in himself all our sins by stretching his hands and arms on the cross, as Isaiah himself has said: "He has borne our sins and carried our diseases."

Genesis 27:19 — ON THE BLESSINGS OF ISSAC AND JACOB 6

The words of Jacob to his father, "I have done as you told me," demonstrate that the Word is always obedient to his Father, as is confirmed by what he says in Ezekiel: "I did just as I was commanded."

Genesis 27:22 — ON THE BLESSINGS OF ISAAC AND JACOB 6

This signifies that the Word, who in Jacob prefigured the mysteries, has also become the voice of the prophets, since he is the one who predicts in them what will happen. On the contrary, his hands have become hands of Esau. In fact he [the Word] was executed because of the sins of the people.

Genesis 27:28 — ON THE BLESSINGS OF ISAAC AND JACOB 7

If one believes that this blessing was accomplished in Jacob, he is mistaken. Nothing of this ever happened to Jacob. First we find him in Mesopotamia at the service of Laban for twenty years; then he prostrates himself before his brother Esau and tries to make himself pleasing to him by offering presents; after this he goes down to Egypt to avoid starvation with his children. In whom then have the words "Ah, the smell of the clothes of my son is like the smell of a fruitful field that the Lord has blessed" been accomplished? In nobody else but Christ, Son of God. In fact, the field is the world, and the smell of his clothes are all those who believe in him, according to what the apostle says: "We are the aroma of Christ to God among those who are being saved and among those who are perishing; to the one a fragrance from death to death, to the other a fragrance from life to life."The words "May God give you of the dew of heaven, and of the fatness of the earth, and plenty of grain and wine" signify clearly the Word, who came down from heaven like dew. The earth is the flesh that he has assumed from the Virgin. Through the words "plenty of grain and wine," the prophet signifies the saints, who are gathered together like the grain in a barn and are justified by the Spirit as by wine.

Genesis 27:29 — THE BLESSINGS OF THE PATRIARCHS 7

And also the words "Let peoples serve you, and princes bow down to you" have been accomplished now. Whom else do the faithful peoples serve and the princes of the church worship but Christ, in whose name they also receive their salvation? The Word has predicted all this through Isaiah by saying, "My servants shall be called by a new name, which will be blessed on the earth; for they shall bless the true God, and those who swear upon the earth shall swear in the name of the true God." And he adds, "Behold, my servants shall eat, but you shall hunger; behold, my servants shall drink, but you shall thirst; behold, my servants shall exult with joy, but you shall be ashamed and shall cry for the vexation of your spirit."45Then he continues by saying, "Be lord of your brother, and the sons of your father shall bow to you." But nobody adored Jacob, nor did he become lord of his brother Esau; on the contrary, he ran away from him in a fright and was the first to adore him, for seven times. Therefore the words of Isaac have been accomplished in the Savior: He has become lord and master of those who are considered to be his brothers by the flesh, in order to be adored by them as their king. That is why Isaac says, "Cursed be everyone who curses you, and blessed be everyone who blesses you."

Genesis 27:31 — ON THE BLESSINGS OF ISAAC AND JACOB 8

The dishes of Esau signify the cult of the people under the law. Since they are inflated with pride and are certain of being justified by circumcision, they offer the pagan converts as nourishment, whereas they themselves need nourishment because they cannot touch the heavenly bread.

Genesis 27:33 — ON THE BLESSINGS OF THE ISAAC AND JACOB 8

What had actually occurred from the action of Jacob was a mystery of the [divine] economy in view of the Christ prefigured [by Jacob], [of the Christ] who, blessed by the Father, has been blessed forever after his [temporal] birth.The words of Scripture, "Besides himself, Isaac was seized with great amazement," have the same meaning as "Isaac was filled with admiration" for what had happened, because he foresaw that the Gentiles, according to the will of God, had to be blessed and take part in the covenant of the promise made to the fathers through the younger son. That is why Jacob, when he was brought forth and emerged the last from his mother's womb, took hold on Esau's heel. This means that by closely following the footsteps of the prophets the last peoples had to take hold of the right of primogeniture, since they are the first ones to be found in the New Testament.

Genesis 27:35 — ON THE BLESSINGS OF ISAAC AND JACOB 8

The fact that he says to him, "Your brother came by trickery and took away your blessing" means, in a way that implies a mystery, that the Word of God, after his incarnation, had to take the form of a slave. [Thus] thanks to him who was unknown in his generation, he might receive the blessing of the Father and transmit it to us, who believe in him.

Genesis 27:39 — ON THE BLESSINGS OF ISAAC AND JACOB 10

Are the words spoken there by the blessed Isaac meant either as a blessing or as a prophecy? It is necessary to understand the previous statement. This is what he says: "By the fatness of the earth shall your dwelling be, and by the dew of heaven above." In fact, it happens that the people settled down in the land of the Canaanites, which they shared with Joshua, son of Nun. And the words of Isaac "and by the dew of heaven above" signify that the prophets, like a cloud, left them soaked in dew after revealing to them the oracles of God.

Genesis 27:40 — ON THE BLESSINGS OF ISAAC AND JACOB 10

And the words: "You shall live by your sword" mean that the people never stop being in defensive or aggressive war with the nations living around them, as Scripture itself shows. And the sentence "You shall be the servant of your brother" indicates the age that still continues, the age in which the Savior was present and came to visit his own brothers according to the flesh, and the Savior the prophet here suggests to serve after humanity has become obedient. That is why he said: "There will come a time when you shall shake and break the yoke from your neck." Which yoke, but the yoke that lies in the law? Provided that they do not live any more as slaves under the yoke of the law but believe in the gospel as free men, they can still be saved.

Genesis 37:8 — ON THE BLESSINGS OF ISAAC AND JACOB 2

Why do you envy and hate the righteous, if God revealed to him his own mysteries and made clear through visions what would have happened at the end of time? Why do you grieve at the sight of his embroidered tunic, if the just Father honored him by loving him more than everybody else, and sent him to visit you as a Shepherd among the shepherds, and presented to the world a trustworthy witness and a sheaf for his old age, and raised from the dead a holy firstborn as first fruits? Why do you get angry if the sun and the moon and the eleven stars worship him? They are there from the ancient times to prefigure him. And neither Jacob was called "sun," nor Rachel was called "moon," and the events did not happened in this manner.

Genesis 48:5 — ON THE BLESSINGS OF ISAAC AND JACOB 11

This clearly shows [that Jacob makes Ephraim and Manasseh his own]. Since Jacob had twelve sons, to whom the twelve tribes owed their existence, he distributed the two sons of Joseph into two tribes; and so the tribes became thirteen as the tribe of Joseph was divided between his two sons. And therefore Paul himself, the apostle, was related to these events. After being chosen among the tribes, he was counted the thirteenth after the apostles, and so he was sent to the Gentiles as apostle.

Genesis 49:1 — THE BLESSINGS OF THE PATRIARCHS 12

This is a prophecy and not a blessing. In fact, the blessing is concerned with someone who is blessed, while the prophecy is fulfilled when a certain action is accomplished. How will the explanation proposed above agree with these words of the Scripture: "All these are the twelve tribes of Israel; and this is what their father said to them as he blessed them, blessing each with the blessing suitable to him." At one time are they clearly prophecies, at another prophecies called blessings? In this explanation it must be understood that exactly in the things said are the prophecies and the blessings, so that the blessings fall on the one who was born from Judah, on the one who was prefigured by Joseph, on the one who, coming from Levi, finds himself being the priest of the Father, while the prophecies fall on those who acted as enemies and had no consideration for the Son of God.

Genesis 49:3 — Hippolytus Exegetical Fragments

For there was a great display of strength made by God in behalf of His first-born people from Egypt. For in very many ways was the land of the Egyptians chastised. That first people of the circumcision is meant by "my strength, and the first of my children: "even as God gave the promise to Abraham and to his seed. But "hard to bear with," because the people hardened itself against the obedience of God. And "hard, self-willed," because it was not only hard against the obedience of God, but also self-willed so as to set upon the Lord. "Thou hast waxed wanton," because in the instance of our Lord Jesus Christ the people waxed wanton against the Father. But "boil not over," says the Spirit, by way of comfort, that it might not, by boiling utterly over, be spilt abroad,-giving it hope of salvation. For what has boiled over and been spilt is lost.

Genesis 49:4 — Hippolytus Exegetical Fragments

First he mentions the event,-that in the last days the people will assault the bed of the Father, that is, the bride,9 the Church, with intent to corrupt her; which thing, indeed, it does even at this present day, assaulting her by blasphemies.

Genesis 49:4 — ON THE BLESSINGS OF ISAAC AND JACOB 13

He said "couch" and "bed," that is, the holy flesh of Christ, on which the saints are saved while enjoying their rest as on a holy divan. This is the flesh that those outlaws took possession of and then outraged by offering him [Christ] vinegar, by hitting his head with a reed, by flogging him on the back, by spitting on his face, by skinning his cheeks with slaps and by piercing his hands with nails. All these things the impious and unbelieving people did in accordance with the high priests, the scribes and the leaders of the people. That is why the blessed prophet neither has remained silent about their deeds nor wants to be involved in their wickedness and evil decisions. On the contrary, he keeps himself away from their intrigues where such criminal plots are conceived.

Genesis 49:5 — Hippolytus Exegetical Fragments

This he says regarding the conspiracy into which they were to enter against the Lord. And that he means this conspiracy, is evident to us. For the blessed David sings, Rulers have taken counsel together against the Lord, and so forth. And of this conspiracy the Spirit prophesied, saying, Let not my soul contend, desiring to draw them off, if possible, so that that future crime might not happen through them. They slew men, and houghed the bull; by the strong bull he means Christ. And they houghed, since, when He was suspended on the tree, they pierced through His sinews. Again, in their anger they houghed a bull. And mark the nicety of the expression: for they slew men, and houghed a bull. For they killed the saints, and they remain dead, awaiting the time of the resurrection. But as a young bull, so to speak, when houghed, sinks down to the ground, such was Christ in submitting voluntarily to the death of the flesh; but He was not overcome of death. But though as man He became one of the dead, He remained alive in the nature of divinity. For Christ is the bull,— an animal, above all, strong and neat and devoted to sacred use. And the Son is Lord of all power, who did no sin, but rather offered Himself for us, a savour of a sweet smell to His God and Father. Therefore let those hear who houghed this august bull: Cursed be their anger, for it was stubborn; and their wrath, for it was hardened. Genesis 49:7 But this people of the Jews dared to boast of houghing the bull: Our hands shed this. For this is nothing different, I think, from the word of folly: His blood (be upon us), and so forth.Matthew 27:25 Moses recalls Deuteronomy 33:8 the curse against Levi, or, rather converts it into a blessing, on account of the subsequent zeal of the tribe, and of Phinehas in particular, in behalf of God. But that against Simeon he did not recall. Wherefore it also was fulfilled in deed. For Simeon did not obtain an inheritance like the other tribes, for he dwelt in the midst of Judah. Yet his tribe was preserved, although it was small in numbers.

Genesis 49:6-7 — ON THE BLESSINGS OF ISAAC AND JACOB 14

Read the gospel and you will find it written down; the scribes were from the tribe of Simeon, and the high priests from that of Levi. Since the decision to arrest the Christ and to execute him was taken in their council, the prophet foreknowing that said, "O my soul, come not into their council!" In this passage he talks about the council where they took their decisions by searching for a reason through which they might accuse Christ, so that "they took counsel together in order to arrest Jesus by stealth and kill him." And Isaiah says the same: "Woe to their soul, for they have devised an evil counsel against themselves, saying, 'Let us bind the just one, for he is burdensome to us.' "

Genesis 49:8 — ON THE BLESSINGS OF ISAAC AND JACOB 15

But, one may say, why did it seem right to the prophet to impose on Judah such a blessing, when he had done nothing like that for the first ones?Now learn the reason.… In fact David had to be born from the tribe of Judah and Christ from David with regard to the flesh. [Therefore] the prophet foreknowing the future events in their spiritual sense has blessed there David, who descended from Judah, and the Christ who, according to the flesh, had to be born from David, so that he might receive from God not only the blessing according to the spirit but also the blessing according to the flesh.

Genesis 49:8 — ON THE BLESSINGS OF ISAAC AND JACOB 16

Who are the brothers who praised and adored him but the apostles, to whom the Lord said, "Are you my brothers and coheirs?" And then to say, "Your hands are on the back of your enemies" can mean either of two things: by simply stretching his hands [on the cross] Christ was able, in the course of the fight against his enemies, to triumph over [invisible] powers. Or he has become the Lord and Master and Judge of all those who were his enemies according to the flesh, after being set in this role by the Father.

Genesis 49:9 — ON THE BLESSINGS OF ISAAC AND JACOB 16

By saying "lion" and "lion's whelp," he has clearly pointed toward the two persons: that of the Father and that of the Son. He said, "From a shoot, my son, you have gone up" in order to show the generation of Christ according to the flesh. Christ, after his incarnation, being conceived by the Holy Spirit in the womb of the Virgin, sprouted in her, and like a flower and a pleasant perfume, once he went out of that womb into the world, he appeared visibly. On the other hand, by saying "whelp of the lion" he indicates Christ's generation according to spirit, through which he appears to come directly from God, as he has shown him like a king born of a king. However, he has not remained silent about his generation according to the flesh but says clearly, "From a shoot, my son, you have gone up." Isaiah says, "And there shall come forth a rod out of the root of Jesse, and a blossom shall come up from it." The root of Jesse was the stump of the patriarchs, like a root planted in the ground, and the rod coming out of it was Mary, because she was from the house and the family of David. The blossom that had come up from the rod was Christ, the one that Jacob had prophesied by saying, "From a shoot, my son, you have gone up."

Genesis 49:11 — Hippolytus Exegetical Fragments

By the "foal" he means the calling of the Gentiles; by the other, that of the circumcision: "one ass," moreover, that is to signify that the two colts are of one faith; in other words, the two callings. And one colt is bound to the "vine," and the other to the "vine tendril," which means that the Church of the Gentiles is bound to the Lord, but he who is of the circumcision to the oldness of the law. "He will wash his garment in wine; "that is, by the Holy Spirit and the word of truth, he will cleanse the flesh, which is meant by the garment. And "in the blood of the grape," trodden and giving forth blood, which means the flesh of the Lord, he cleanses the whole calling of the Gentiles.

Genesis 49:11 — ON THE BLESSINGS OF ISAAC AND JACOB 18

Here Christ has mystically indicated his baptism. After he had come up from the Jordan and had purified its waters (by plunging in them), he received the grace and the gift of the Holy Spirit. … And since by hanging on the cross he was like a bunch of ripe grapes, after his side was pierced he emitted blood and water: 81 the former for the bath (baptism), the latter for the ransom (redemption), the prophet [Jacob] rightly said, "He shall wash his robe in wine, and his garment in the blood of ripe grapes."

Genesis 49:12 — Hippolytus Exegetical Fragments

Hipp. That is, his eyes are brilliant as with the word of truth; for they regard all who believe upon him. And his teeth are white as milk;-that denotes the luminous power of his words: for this reason he calls them white, and compares them to milk, as that which nourishes the flesh and the soul. And Zabulun is, by interpretation, "fragrance" and "blessing." Then, after something from Cyril:- Hipp. Again, I think, it mystically signifies the sacraments of the New Testament of our Saviour; and the words, "his teeth are white as milk," denote the excellency and purity of the sacramental food. And again, these words, "his teeth are white as milk," we take in the sense that His words give light to those who believe on Him. And in saying, moreover, that Zabulun will dwell by the sea, he speaks prophetically of his territory as bordering on the sea, and of Israel as mingling with the Gentiles, the two nations being brought as it were into one flock. And this is manifest in the Gospel. "The land of Zabulun, and the land of Nephthalim," etc. And you will mark more fully the richness of his lot as having both inland territory and seaboard. "And he is by a haven of ships; "that is, as in a safe anchorage, referring to Christ, the anchor of hope. And this denotes the calling of the Gentiles-that the grace of Christ shall go forth to the whole earth and sea. For he says, "And (he is) by a haven of ships, and shall extend as far as Sidon." And that this is said prophetically of the Church of the Gentiles, is made apparent to us in the Gospel: "The land of Zabulun, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw great light." In saying, then, that he, namely Zabulun, would inhabit a territory bordering on the sea, he plainly confirmed that, just as if he had said that in the future Israel would mingle with the Gentiles, the two peoples being brought together into one fold and under the hand of one chief Shepherd, the good (Shepherd) by nature, that is, Christ. In blessing him Moses said, "Zabulun shall rejoice." And Moses prophesies, that in the allocation of the land he should have abundance ministered of the good things both of land and sea, under the hand of One. "By a haven of ships; "that is, as in an anchorage that proves safe, referring to Christ, the anchor of hope. For by His grace he shall come forth out of many a tempest, and shall be brought hereafter to land, like ships secure in harbours. Besides, he said that "he extends as far even as Sidon," indicating, as it seems, that so complete a unity will be effected in the spirit's course between the two peoples, that those of the blood of Israel shall occupy those very cities which once were exceeding guilty in the sight of God. After something from Cyril:- Hipp. And "that the land was fat; "that is, the flesh of our Lord: "fat," that is, "rich; "for it flows with honey and milk. The parts of the land are marked off for an inheritance and possession to him-that means the doctrine of the Lord. For this is a pleasant rest, as He says Himself: "Come unto me, all ye that labour and are heavy laden," etc. For they who keep the commandments, and do not disclaim the ordinances of the law, enjoy rest both in them and in the doctrine of our Lord; and that is the meaning of "in the midst of the lots." As the Lord says, "I am not come to destroy the law and the prophets, but to fulfil them." For even our Lord, in the fact that He keeps the commandments, does not destroy the law and the prophets, but fulfils them, as He says in the Gospels. "He set his shoulder to toil, and became a husbandman." This the apostles did. Having received power from God, and having set themselves to labour, they became husbandmen of the Lord, cultivating the earth-that is, the human race-with the preaching of our Lord.

Genesis 49:12 — ON THE BLESSINGS OF ISAAC AND JACOB 19

"Eyes" then, the prophets have been the eyes of Christ when they rejoiced in the power of the Spirit, and announced in advance the sufferings which had to rush upon him and which were useful for the generations after him to understand that every person can be saved. Through the words "His teeth (ARE) whiter than milk" he signified either the apostles sanctified by the Word himself and become like milk, the apostles who have provided us with the spiritual and heavenly nourishment. Or, … he means the commandments of the Lord, which were uttered by a holy mouth but remain for us milk, so that by obtaining from them nourishment and growth we may take our part of the heavenly bread.

Genesis 49:13 — THE BLESSINGS OF THE PATRIARCHS 20

Through Zebulun he has metaphorically foretold the pagan nations, who live now in the world along the coast and are tormented by the storm of temptations as if they were in the sea. Therefore they move and look for refuge in harbors, that is, in churches.

Genesis 49:15 — ON THE BLESSINGS OF ISAAC AND JACOB 21

The text metaphorically and allegorically signifies the Savior through Issachar. Only this one, in fact, wished for the good since his childhood, as Isaiah confirms: "Before the child learned how to call mother and father, he said no to evil and chose the good." He has found his rest in the inheritance of the prophets, in order to accomplish what they had foretold. On the mountain Moses and Elijah were seen while they talked to him by standing one at his right and the other at his left, in order to demonstrate that the Savior rested between them.

Genesis 49:16 — Hippolytus Exegetical Fragments

Hipp. The Lord is represented to us as a horseman; and the "heel" points us to the "last times." And His "falling" denotes His death; as it is written in the Gospel: "Behold, this (child) is set for the fall and rising again of many." We take the "robber" to be the traitor. Nor was there any other traitor to the Lord save the (Jewish) people. "Shall rob him," i.e., shall plot against him. At the heels: that refers to the help of the Lord against those who lie in wait against Him. And again, the words "at the heels" denote that the Lord will take vengeance swiftly. He shall be well armed in the foot (heel), and shall overtake and rob the robber's troop. Aquila. "Girded, he shall gird himself; "that means that as a man of arms and war he shall arm himself. "And he shall be armed in the heel: "he means this rather, that Gad shall follow behind his brethren in arms. For though his lot was beyond Jordan, yet they (the men of that tribe) were enjoined to follow their brethren in arms until they too got their lots. Or perhaps he meant this, that Gad's tribesmen were to live in the mummer of robbers, and that he was to take up a confederacy of freebooters, which is just a "robber's troop," and to follow them, practising piracy, which is robbery, along with them. Whereas, on the abolition of the shadow in the law, and the introduction of the worship in spirit and truth, the world had need of greater light, at last, with this object, the inspired disciples were called, and put in possession of the lot of the teachers of the law. For thus did God speak with regard to the mother of the Jews-that is to say, Jerusalem-by the voice of the Psalmist: "Instead of thy fathers were thy sons; " that is, to those called thy sons was given the position of fathers. And with regard to our Lord Jesus Christ in particular: "Thou wilt appoint them rulers over all the earth." Yet presently their authority will not be by any means void of trouble to them. Nay rather, they were to experience unnumbered ills and they were to be in perplexity; anti the course of their apostleship they were by no means to find free of peril, as he intimated indeed by way of an example, when he said, "Let (Dan) be," meaning by that, that there shall be a multitude of persecutors in Dan like a "serpent lying by the way on the path, stinging the horse's heel," i.e., giving fierce and dangerous bites; for the bites of snakes are generally very dangerous. And they were "in the heel" in particular. for "he shall bruise thy head, and thou shalt bruise his heel." And some did persecute the holy apostles in this way even to the death of the flesh. And thus we may say that their position was something like that when a horse stumbles and flings out his heels. For in such a case the horseman will be thrown, and, falling to the ground, I suppose, he waits thus for some one alive. And thus, too, the inspired apostles survive and wait for the time of their redemption, when they shall be called into a kingdom which cannot be moved, when Christ addresses them with the word, "Come, ye blessed of my Father, ' etc. And again, if any one will take the words as meaning, not that there will be some lying in wait against Dan like serpents, but that this Dan himself lies in wait against others, we may say that those meant thereby are the scribes and Pharisees, hypocrites who, while in possession of the power of judgment and instruction among the people, fastened like snakes upon Christ, and strove impiously to compass His fall, vexing Him with their stings as He held on in His lofty and gentle course. But if that horseman did indeed fall, He fell at least of His own will, voluntarily enduring the death of the flesh. And, moreover, it was destined that He should come to life again, having the Father as His helper and conductor. For the Son, being the power of God the Father, endued the temple of His own body again with life. Thus is He said to have been saved by the Father, as He stood in peril as a…

Genesis 49:17 — ON THE BLESSINGS OF ISAAC AND JACOB 22

The fact that the prophet says "biting the heel of the horse" signifies that Christ will test those who announce the way of the truth and salvation. So he also tested the apostles, cheated Judas and took hold of him; he took hold of him as of a horse and threw the rider who was on it to death.

Genesis 49:19 — ON THE BLESSINGS OF ISAAC AND JACOB 23

Through the expression "a gang of enemies" (or "a place of trial") the prophet signifies the evil Sanhedrin of the high priests and scribes, who tested the Savior with different pretenses in order to find some ground to move accusations against him and then take hold of him and execute him. But he, knowing their intentions, put them to test in his justice and delivered them to death for their sin.

Genesis 49:20 — ON THE BLESSINGS OF ISAAC AND JACOB 24

Here the prophet speaks obscurely either about the apostles, who had the duty to provide and distribute the bread of life, or about the Savior himself, since he foretells and let us know the bread descending from heaven, which is food and drink for the saints. In fact, Asher is interpreted as "richness," as he alone was so rich that he might satiate all those who came to him. And Christ also testified about himself by saying, "I am the bread that came down from heaven. Your ancestors ate the manna in the wilderness, and they died; but whoever eats of my bread will never see eternal death."

Genesis 49:21 — Hippolytus Exegetical Fragments

Hipp. Who is the son goodly and envied, even to this day, but our Lord Jesus Christ? An object of envy is He indeed to those who choose to hate Him, yet He is not by any means to be overcome. For though He endured the cross, yet as God He returned to life, having trampled upon death, as His God and Father addresses Him, and says, "Sit Thou at my fight band." And that even those are brought to nought who strive with the utmost possible madness against Him, he has taught us, when he says, "Against Him the archers took counsel together, and reviled Him." For the "archers"-that is, the leaders of the people-did convene their assemblies, and take bitter counsel. "But their bows were broken, and the sinews of their arms were relaxed, by the hand of the Mighty One of Jacob," that is to say, by God the Father, who is the Lord of power, who also made His Son blessed in heaven and on earth. And he (Naphtali) is adopted as a figure of things pertaining to us, as the Gospel shows: "The land of Zabulun, and the land of Nephthalim, by the way of the sea, beyond Jordan," etc.; and, "To them that sat in darkness light has arisen." And what other light was this but the calling of the Gentiles, which is the trunk, i.e., the tree of the Lord, in whom engrafted it bears fruit? And the word, "giving increase of beauty in the case of the shoot," expresses the excellency of our calling. And if the words, "giving increase of beauty in the case of the shoot," are understood, as perhaps they may, with reference to its, the clause is still quite intelligible. For, by progressing in virtue, and attaining to better things, "reaching forth to those things which are before," according to the word of the blessed Paul, we rise ever to the higher beauty. I mean, however, of course, spiritual beauty, so that to us too it may be said hereafter, "The King greatly desired thy beauty." After something from Apollinaris:- Hipp. The word of prophecy passes again to Immanuel Himself. For, in my opinion, what is intended by it is just what has been already stated in the words, "giving increase of beauty in the case of the shoot." For he means that He increased and grew up into that which He had been from the beginning, and indicates the return to the glory which He had by nature. This, if we apprehend it correctly, is (we should say) just "restored" to Him. For as the only begotten Word of God, being God of God, emptied Himself, according to the Scriptures, humbling Himself of His own will to that which He was not before, and took unto Himself this vile flesh, and appeared in the "form of a servant," and "became obedient to God the Father, even unto death," so hereafter He is said to be "highly exalted; "and as if well-nigh He had it not by reason of His humanity, and as if it were in the way of grace, He "receives the name which is above every name," according to the word of the blessed Paul. But the matter, in truth, was not a "giving," as for the first time, of what He had not by nature; far otherwise. But rather we must understand a return and restoration to that which existed in Him at the beginning, essentially and inseparably. And it is for this reason that, when He had assumed, by divine arrangement, the lowly estate of humanity, He said, "Father, glorify me with the glory which I had," etc. For He who was co-existent with His Father before all time. and before the foundation of the world, always had the glory proper to Godhead. "He" too may very well be understood as the "youngest (son)." For He appeared in the last times, after the glorious and honourable company of the holy prophets, and simply once, after all those who, previous to the time of His sojourn, were reckoned in the number of sons by reason of excellence. That Immanuel, however, was an" object of envy," is a somewhat doubtful phrase. Yet He is an "object of envy" or "emulation" to the saints, who aspire to follow His footsteps, and conform themselves to His divine beauty, and make Him the patter…

Genesis 49:21 — ON THE BLESSINGS OF ISAAC AND JACOB 25

"A spreading vine branch" signifies the people that are called to freedom through faith, so that all may bring fruits to God. In fact, the Savior was the spiritual vine, its branches and trunks are the saints who believe in him. Its bunches of grapes are the martyrs; the trunks of wood which are bound to vines indicate the passion. The grape pickers are the angels; the baskets where the fruits of the vine are gathered are the apostles. The winepress is the church; the wine is the power of the Holy Spirit. Therefore the words "spreading vine branch" signify those who have been freed from the chains of death, as Isaiah [actually Malachi] himself says, "You shall go forth and rejoice as young calves let loose from bonds." On the other hand, the sentence "bestowing beauty on its fruits" means that in the regeneration through water they receive the grace and beauty of the Word, who was richer than the sons of men in beauty.

Genesis 49:22 — ON THE BLESSINGS OF ISAAC AND JACOB 26

The prophet has blessed Joseph more than all his brothers, because he contemplated the mysteries which, having been prefigured in him, would be fulfilled in Christ. Therefore Jacob did not praise Joseph but the one who was symbolized by Joseph. In fact, he says to him, "My son is increased, Joseph," because thanks to his kingly and perfect name the grace of Christ has increased and has become abundant in the world.

Genesis 49:25 — ON THE BLESSINGS OF ISAAC AND JACOB 27

By adding and saying "Because of the blessing of the womb of your father and your mother" the prophet proclaims in advance a spiritual mystery. He could have said, "Because of the blessing of the womb of your mother," in order to indicate with this expression Mary, in whose womb the Word was borne for nine months. Well, this is not what he said; on the contrary he said, "Because of the blessing of the womb of your father and your mother." By uniting these two things, he made them one, in order that it might be clearly understood that to this person belongs what is according to spirit and what is according to flesh. The Word took his origin from a father's heart; … rightly the Father said through the prophet, "My heart has uttered a good Word." On the other hand, according to flesh he took his origin in the latter times from a virginal womb after he was borne in it for nine months, so that he might appear to be visible as he was born a second time from a mother's womb. And therefore he himself said through the prophet, "And thus said the Lord that formed me from the womb to be his own servant." And through Jeremiah [the Father] said, "Before I formed you in the womb [of your mother], I knew you, and before you came forth from the womb, I sanctified you." Since the Word was begotten both according to spirit and flesh and was actually both God and man, with good reason the prophet [Jacob] has used the word womb for a father and a mother; and this might seem to be ridiculous to somebody, if it were not understood this way. In fact, the term womb can be suitably referred only to the female nature. But here he has said, "Because of the blessing of the womb of your father and mother," so that you might correctly understand that the Word is begotten from two substances, that of God and that of the Virgin.

Genesis 49:27 — Hippolytus Exegetical Fragments

This thoroughly suits Paul, who was of the tribe of Benjamin. For when he was young, he was a ravening wolf; but when he believed, he "apportioned" food. This also is shown us by the grace of our Lord Jesus Christ, that the tribe of Benjamin is among the first persecutors, which is the sense of "in the morning." For Saul, who was of the tribe of Benjamin, persecuted David, who was appointed to be a type of the Lord.

Hebrews 1:3 — Fragments - Dogmatic and Historical

The beloved generates love, and the light immaterial the light inaccessible. "This is my beloved Son," He who, being manifested on earth and yet unseparated from the Father's bosom, was manifested, and yet did not appear. For the appearing is a different thing, since in appearance the baptizer here is superior to the baptized. For this reason did the Father send down the Holy Spirit from heaven upon Him who was baptized. For as in the ark of Noah the love of God toward man is signified by the dove, so also now the Spirit, descending in the form of a dove, bearing as it were the fruit of the olive, rested on Him to whom the witness was borne. For what reason? That the faithfulness of the Father's voice might be made known, and that the prophetic utterance of a long time past might be ratified. And what utterance is this? "The voice of the Lord (is) on the waters, the God of glory thundered; the Lord (is) upon many waters." And what voice? "This is my beloved Son, in whom I am well pleased." This is He who is named the son of Joseph, and (who is) according to the divine essence my Only-begotten. "This is my beloved Son"-He who is hungry, and yet maintains myriads; who is weary, and yet gives rest to the weary; who has not where to lay His head, and yet bears up all things in His hand; who suffers, and yet heals sufferings; who is smitten, and yet confers liberty on the world; who is pierced in the side, and yet repairs the side of Adam.

Hebrews 4:15 — AGAINST NOETUS 17.2

So let us in the future believe, blessed brethren, in accordance with the tradition of the apostles, that God the Word came down from the heaven into the holy virgin Mary.… Once he had taken flesh out of her and taken a soul of the human kind—a rational one, I mean—and had become everything that a human is, sin excepted, he might save fallen Adam and procure incorruption for such as believe in his name.

Hebrews 7:21 — Hippolytus Refutation of All Heresies Book V

For also our Father, on beholding the Good One, and on being initiated with Him, preserved the mysteries respecting which silence is enjoined, and sware, as it has been written, "The Lord sware, and will not repent." Having, then, in this way set the seal to these tenets, he seeks to inveigle (his followers) with more legends, (which are detailed) through a greater number of books; and so he conducts (his readers) to the Good One, consummating the initiated (by admitting them into) the unspeakable Mysteries. ... And this oath, (Justinus) says, our Father Elohim sware when He was beside the Good One, and having sworn He did not repent (of the oath), respecting which, he says, it has been written, "The Lord sware, and will not repent." Now the oath is couched in these terms: "I swear by that Good One who is above all, to guard these mysteries, and to divulge them to no one, and not to relapse from the Good One to the creature."

Hebrews 9:27 — Dubious Hippolytus Fragments

His first advent had John the Baptist as its forerun-her; and His second, in which He is to come in glory, will exhibit Enoch, and Elias, and John the Divine.

Hebrews 12:29 — Hippolytus Refutation of All Heresies Book VI

And whatever other such statements they advance respecting this (Aeon), these they allege to hold good of the animalish (one), whom they assert to be creator of the world. Now he is of the appearance of fire. Moses also, he says, expresses himself thus: "The Lord thy God is a burning and consuming fire." For he, likewise, wishes (to think) that it has been so written. There is, however, he says, a twofold power of the fire; for fire is all-consuming, (and) cannot be quenched.

Hosea 6:3 — ON THE HOLY THEOPHANY 2

Nor is this the only thing that proves the dignity of the water. But there is also that which is more honorable than all—the fact that Christ, the maker of all, came down as the rain, and was known as a spring, and diffused himself as a river, and was baptized in the Jordan. For you have just heard how Jesus came to John and was baptized by him in the Jordan. Oh, things strange beyond compare! How should the boundless river that makes glad the city of God have been dipped in a little water!

Hosea 13:15 — ON THE END OF THE WORLD 4

Wherefore let us direct our discourse to a second witness. And of what sort is this one? Listen to Hosea, as he speaks thus grandly: "In those days the Lord shall bring on a burning wind from the desert against them, and shall make their veins dry, and shall make their springs desolate; and all their goodly vessels shall be spoiled. Because they rose up against God, they shall fall by the sword, and their pregnant women shall be ripped up." And what else is this burning wind from the east than the antichrist that is to destroy and dry up the veins of the waters and the fruits of the trees in his times, because people set their hearts on his works? For which reason they shall serve him in his pollution.

Isaiah 1:1 — Hippolytus Exegetical Fragments

Under Egypt he meant the world, and under things made with hands its idolatry, and under the shaking its subversion and dissolution. And the Lord, the Word, he represented as upon a light cloud, referring to that most pure tabernacle, in which setting up His throne, our Lord Jesus Christ came into the world to shake error.

Isaiah 1:7-8 — ON THE ANTICHRIST 30

What therefore? Have these things not come to be? Have the things announced by you not come to fruition? Is not their land, Judah, desolate? Is the holy place not burned? Are their ways not thrown down? Are their cities not laid waste? Do strangers not devour their lands? Do the Romans not rule over their land?

Isaiah 1:16 — ON THE THEOPHANY 10

Beloved, see how the prophet predicted the washing of baptism. For the person who comes to the washing of regeneration with faith, renounces the devil, joins himself to Christ, denies the enemy, confesses that Christ is God, puts off the bondage and puts on the adoption is the one who emerges from the baptism "as bright as the sun," shining with beams of righteousness and, most importantly, returns a child of God and a joint heir with Christ.

Isaiah 8:7 — ON THE ANTICHRIST 57:15-16

[Isaiah] uses the "king of Assyria" as a symbol for the Antichrist.

Isaiah 11:14 — FRAGMENTS FROM COMMENTARY ON DANIEL 2:40

He [the Antichrist] shall be proclaimed king by them, and shall be magnified by all, and shall prove himself an abomination of desolation to the world.

Isaiah 14:4 — ON THE ANTICHRIST 15

We will show in what follows that these things are not said of someone else but of that tyrant, the one without shame, the enemy of God, as Isaiah says.

Isaiah 18:1-2 — ON THE ANTICHRIST 58-59

The word of Isaiah: "Woe to the wings of the vessels of the land, beyond the rivers of Ethiopia: (woe to him) who sends sureties by the sea, and letters of papyrus [on the water; for nimble messengers will go] to a nation anxious and expectant, and a people strange and bitter against them; a nation hopeless and trodden down."But we who hope for the Son of God are persecuted and trodden down by those unbelievers. For the "wings of the vessels" are the churches; and the sea is the world, in which the church is set like a ship tossed in the deep but not destroyed. For she has with her the skilled pilot, Christ. And she bears in her midst also the trophy over death, for she carries with her the cross of the Lord. For her prow is the east, and her stern is the west, and her hold is the south, and her tillers are the two Testaments. And the ropes that stretch around her are the love of Christ, which binds the church. And the net which she bears with her is the layer of the regeneration which renews the believing from which also come these glories. As the wind, the Spirit from heaven is present by whom those who believe are sealed. She has also anchors of iron accompanying her, that is, the holy commandments of Christ himself, which are strong as iron. She also has mariners on the right and on the left, assessors like the holy angels by whom the church is always governed and defended. The ladder in her leading up to the sail-yard is an emblem of the passion of Christ, which brings the faithful to the ascent of heaven. And the topsails aloft on the yard are the company of prophets, martyrs and apostles, who have entered into their rest in the kingdom of Christ.

Isaiah 19:1 — Hippolytus Exegetical Fragments

Isaiah 29:11 — FRAGMENTS FROM COMMENTARY ON DANIEL 2:19

And that the things spoken of old by the law and the prophets were all sealed, and that they were unknown to people, Isaiah declares when he says, "And they will deliver the book that is sealed to one that is learned, and will say to him, 'Read this;' and he will say, 'I cannot read it, for it is sealed.' " It was right and necessary that the things spoken of old by the prophets should be sealed to the unbelieving Pharisees, who thought that they understood the letter of the law, and be opened to the believing. The things, therefore, which of old were sealed, are now by the grace of God the Lord all open to the saints.

Isaiah 33:17 — ON THE ANTICHRIST 44

Two advents of our Lord and Savior are indicated in the Scriptures. The one [is] his first advent in the flesh, which took place without honor by reason of his being set at nothing, as Isaiah spoke of him in the past, saying, "We saw him, and he had no form nor comeliness, but his form was despised (and) rejected above all men; a man smitten and familiar with bearing infirmity (for his face was turned away); he was despised, and esteemed not." But his second advent is announced as glorious, when he shall come from heaven with the host of angels and the glory of his Father, as the prophet says, "You shall see the King in glory"; and, "I saw one like the Son of man coming with the clouds of heaven; and he came to the Ancient of Days, and he was brought to him. And there were given him dominion, and honor, and glory, and the kingdom; all tribes and languages shall serve him: his dominion is an everlasting dominion, which shall not pass away."

Isaiah 38:5 — Hippolytus Exegetical Fragments

When Hezekiah, king of Judah, was still sick and weeping, there came an angel, and said to him: "I have seen thy tears, and I have heard thy voice. Behold, I add unto thy time fifteen years. And this shall be a sign to thee from the Lord: Behold, I turn back the shadow of the degrees of the house of thy father, by which the sun has gone down, the ten degrees by which the shadow has gone down," so that day be a day of thirty-two hours. For when the sun had run its course to the tenth hour, it returned again. And again, when Joshua the son of Nun was fighting against the Amorites, when the sun was now inclining to its setting, and the battle was being pressed closely, Joshua, being anxious lest the heathen host should escape on the descent of night, cried out, saying, "Sun, stand thou still in Gibeon; and thou moon, in the valley of Ajalon," until I vanquish this people. And the sun stood still, and the moon, in their places, so that day was one of twenty-four hours. And in the time of Hezekiah the moon also turned back along with the sun, that there might be no collision between the two elemental bodies, by their bearing against each other in defiance of law. And Merodach the Chaldean, king of Babylon, being struck with amazement at that time-for he studied the science of astrology, and measured the courses of these bodies carefully-on learning the cause, sent a letter and gifts to Hezekiah, just as also the wise men from the east did to Christ.

Isaiah 38:8 — Hippolytus Exegetical Fragments

We find in the commentaries, written by our predecessors, that day had thirty-two hours. For when the sun had run its course, and reached the tenth hour, and the shadow had gone down by the ten degrees in the house of the temple, the sun turned back again by the ten degrees, according to the word of the Lord, and there were thus twenty hours. And again, the sun accomplished its own proper course, according to the common law, and reached its setting. And thus there were thirty-two hours.

Isaiah 40:12 — THE REFUTATION OF ALL HERESIES 5:4

That Man, however, he says, is of no reputation in the world, but of illustrious fame in heaven, being betrayed by those who are ignorant (of his perfections) to those who know him not, being accounted as a drop from a cask. We, however, he says, are spiritual, who, from the life-giving water of Euphrates, which flows through the midst of Babylon, choose our own peculiar quality as we pass through the true gate, which is the blessed Jesus.

Isaiah 42:1 — ON THE ANTICHRIST 3

As the Word shows his compassion and his denial of all preferential treatment among all the saints, he enlightens them and adapts them to that which is advantageous for them. He is like a skillful physician, understanding the weakness of each one. The ignorant he loves to teach. The erring he turns again to his own true way. By those who live by faith he is easily found. To those of pure eye and holy heart, who desire to knock at the door, he opens immediately. For he casts away none of his servants as unworthy of the divine mysteries. He does not esteem the rich person more highly than the poor, nor does he despise the poor person for his poverty. He does not disdain the barbarian, nor does he set the eunuch aside as no man. He does not hate the female on account of the woman's act of disobedience in the beginning, nor does he reject the male on account of the man's transgression. But he seeks all and desires to save all, wishing to make all the children of God and calling all the saints to one perfect human person. For there is one Son (or Servant) of God, by whom we too, receiving the regeneration through the Holy Spirit, desiring to come all into one perfect and heavenly human person.

Isaiah 53:9 — FRAGMENTS ON THE PSALMS 1:6

David alone of the prophets prophesied with an instrument, called by the Greeks the "psaltery." … But this psaltery has the source of its musical numbers above, in order that we, too, may practice seeking things above and not suffer ourselves to be borne down by the pleasure of melody to the passions of the flesh. And I think that this truth, too, was signified deeply and clearly to us in a prophetic way in the construction of the instrument, namely, that those who have souls well ordered and trained have the way ready to things above. And again, an instrument having the source of its melodious sound in its upper parts may be taken as like the body of Christ and his saints—the only instrument that maintains rectitude; "for he did no sin, neither was guile found in his mouth." This is indeed an instrument, harmonious, melodious, well-ordered, that took in no human discord and did nothing out of measure but maintained in all things, as it were, harmony toward the Father; for, as he says, "he that is of the earth is earthly and speaks of the earth; he that comes from heaven testifies of what he has seen and heard."

Jeremiah 1:1 — Hippolytus Exegetical Fragments

What were the dimensions, then, of the temple of Solomon? Its length was sixty cubits, and its breadth twenty. And it was not turned to the east, that the worshippers might not worship the rising sun, but the Lord of the sun. And let no one marvel if, when the Scripture gives the length at forty cubits, I have said sixty. For a little after it mentions the other twenty, in describing the holy of holies, which it also names Dabir. Thus the holy place was forty cubits, and the holy of holies other twenty. And Josephus says that the temple had two storeys, and that the whole height was one hundred and twenty cubits. For so also the book of Chronicles indicates, saying, "And Solomon began to build the house of God. In length its first measure was sixty cubits, and its breadth twenty cubits, and its height one hundred and twenty; and he overlaid it within with pure gold."

John 1:1 — Fragments - Dogmatical and Historical

Acting then in these (prophets), the Word spoke of Himself. For already He became His own herald, and showed that the Word would be manifested among men. And for this reason He cried thus: "I am made manifest to them that sought me not; I am found of them that asked not for me." And who is He that is made manifest but the Word of the Father?-whom the Father sent, and in whom He showed to men the power proceeding from Him. Thus, then, was the Word made manifest, even as the blessed John says. For he sums up the things that were said by the prophets, and shows that this is the Word, by whom all things were made. For he speaks to this effect: "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him, and without Him was not anything made." And beneath He says, "The world was made by Him, and the world knew Him not; He came unto His own, and His own received Him not." If, then, said he, the world was made by Him, according to the word of the prophet, "By the Word of the Lord were the heavens made," then this is the Word that was also made manifest. We accordingly see the Word incarnate, and we know the Father by Him, and we believe in the Son, (and) we worship the Holy Spirit. Let us then look at the testimony of Scripture. with respect to the announcement of the future manifestation of the Word. Now Jeremiah says, "Who hath stood in the counsel of the Lord, and hath perceived His Word?" But the Word of God alone is visible, while the word of man is audible. When he speaks of seeing the Word, I must believe that this visible (Word) has been sent. And there was none other (sent) but the Word. And that He was sent Peter testifies, when he says to the centurion Cornelius: "God sent His Word unto the children of Israel by the preaching of Jesus Christ. This is the God who is Lord of all." If, then, the Word is sent by Jesus Christ, the will of the Father is Jesus Christ. These things then, brethren, are declared by the Scriptures. And the blessed John, in the testimony of his Gospel, gives us an account of this economy (disposition) and acknowledges this Word as God, when he says, "In the beginning was the Word, and the Word was with God, and the Word was God." If, then, the Word was with God, and was also God, what follows? Would one say that he speaks of two Gods? I shall not indeed speak of two Gods, but of one; of two Persons however, and of a third economy (disposition), viz., the grace of the Holy Ghost. For the Father indeed is One, but there are two Persons, because there is also the Son; and then there is the third, the Holy Spirit. The Father decrees, the Word executes, and the Son is manifested, through whom the Father is believed on. The economy of harmony is led back to one God; for God is One. It is the Father who commands, and the Son who obeys, and the Holy Spirit who gives understanding: the Father who is above all, and the Son who is through all, and the Holy Spirit who is in all. And we cannot otherwise think of one God, but by believing in truth in Father and Son and Holy Spirit. For the Jews glorified (or gloried in) the Father, but gave Him not thanks, for they did not recognise the Son. The disciples recognised the Son, but not in the Holy Ghost; wherefore they also denied Him. The Father's Word, therefore, knowing the economy (disposition) and the will of the Father, to wit, that the Father seeks to be worshipped in none other way than this, gave this charge to the disciples after He rose from the dead: "Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." And by this He showed, that whosoever omitted any one of these, failed in glorifying God perfectly. For it is through this Trinity that the Father is glorified. For the Father willed, the Son did, the Spirit manifested. The whole Scriptures, then, proclaim this truth. But some one will say to me, You adduce a thing strange to me, when you call the S…

John 1:1 — Hippolytus Refutation of All Heresies Book V

This, he says, is the great beginning respecting which Scripture has spoken. Concerning this, he says it has been declared: "In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God, all things were made by Him, and without Him was not one thing that was made. And what was formed in Him is life." And in Him, he says, has been formed Eve; (now) Eve is life. This, however, he says, is Eve, mother of all living, -a common nature, that is, of gods, angels, immortals, mortals, irrational creatures, (and) rational ones. For, he says, the expression "all" he uttered of all (existences). And if the eyes of any, he says, are blessed, this one, looking upward on the firmament, will behold at the mighty summit of heaven the beauteous image of the serpent, turning itself, and becoming an originating principle of every (species of) motion to all things that are being produced. He will (thereby) know that without him nothing consists, either of things in heaven, or things on earth. or things under the earth. Not night, not moon, not fruits, not generation, not wealth, not sustenance, not anything at all of existent things, is without his guidance. In regard of this, he says, is the great wonder which is beheld in the firmament by those who are able to observe it. For, he says, at this top of his head, a fact which is more incredible than all things to those who are ignorant, "are setting and rising mingled one with other."...

John 1:2 — Hippolytus Refutation of All Heresies Book V

This, says he, was alone sufficient for its being understood by men; (I mean) the cup of Anacreon declaring, (albeit) mutely, an ineffable mystery. For dumb, says he, is Anacreon's cup; and (yet) Anacreon affirms that it speaks to himself, in language mute, as to what sort he must become-that is spiritual, not carnal-if he shall listen in silence to the concealed mystery. And this is the water in those fair nuptials which Jesus changing made into wine. This, he says, is the mighty and true beginning of miracles which Jesus performed in Cana of Galilee, and (thus) manifested the kingdom of heaven. This, says he, is the kingdom of heaven that reposes within us as a treasure, as leaven hid in the three measures of meal.

John 1:3 — Hippolytus Refutation of All Heresies Book V

For, says he, it is necessary that the magnitudes be declared, and that they thus be declared by all everywhere, "in order that hearing they may not hear, and seeing they may not see." For if, he says, the magnitudes were not declared, the world could not have obtained consistence. These are the three tumid expressions (of these heretics), Caulacau, Saulasu, Saulasu. Saulasu, i.e., Adam, who is farthest above; Saulasau, that is, the mortal one below; Zeesar, that is, Jordan that flows upwards. This, he says, is the hermaphrodite man (present) in all. But those who are ignorant of him, call him Geryon with the threefold body-Geryon, i.e., as if (in the sense of) flowing from earth-but (whom) the Greeks by common consent (style) "celestial horn of the moon," because he mixed and blended all things in all. "For all things," he says, "were made by him, and not even one thing was made without him, and what was made in him is life." This, says he, is the life, the ineffable generation of perfect men, which was not known by preceding generations. But the passage, "nothing was made without him," refers to the formal world, for it was created without his instrumentality by the third and fourth (of the quaternion named above). For says he, this is the cup "Condy, out of which the king, while he quaffs, draws his omens." This, he says, has been discovered hid in the beauteous seeds of Benjamin.

John 1:9 — Hippolytus Refutation of All Heresies Book 7

All things, therefore whatsoever it is possible to declare, and whatever, being not as yet discovered, one must omit, were likely to receive adaptation to the world which was about to be generated from the Seed. And this (Seed), at the requisite seasons, increases in bulk in a peculiar manner, according to accession, as through the instrumentality of a Deity so great, and of this description. (But this Deity) the creature can neither express nor grasp by perception. (Now, all these things) were inherent, treasured in the Seed, as we afterwards observe in a new-born child the growth of teeth, and paternal substance, and intellect, and everything which, though previously having no existence, accrues unto a man, growing little by little, from a youthful period of life. But since it would be absurd to say that any projection of a non-existent God became anything non-existent (for Basilides altogether sirens and dreads the Substances of things generated in the way of projection for, (he asks,) of what sort of projection is there a necessity, or of what sort of matter must we assume the previous existence, in order that God should construct a world, as the spider his web; or (as) a mortal man, for the purpose of working it, takes a (piece of) brass or of wood, or some other of the parts of matter?),-(projection, I say, being out of the question,) certainly, says (Basilides), God spoke the word, and it was carried into effect. And this, as these men assert, is that which has been stated by Moses: "Let there be light, and there was light." Whence he says, came the light? From nothing. For it has not been written, he says, whence, but this only, (that it came) from the voice of him who speaks the word. And he who speaks the word, he says, was non-existent; nor was that existent which was being produced. The seed of the cosmical system was generated, he says, from nonentities; (and I mean by the seed,) the word which was spoken, "Let there be light." And this, he says, is that which has been stated in the Gospels: "He was the true light, which lighteth every man that cometh into the world." He derives his originating principles from that Seed, and obtains from the same source his illuminating power. This is that seed which has in itself the entire conglomeration of germs. And Aristotle affirms this to be genius, and it is distributed by him into infinite species; just as from animal, which is non-existent, we sever ox, horse, (and) man. When, therefore, the cosmical Seed becomes the basis (for a subsequent development), those (heretics) assert, (to quote Basilides' own words:) "Whatsoever I affirm," he says, "to have been made after these, ask no question as to whence. For (the Seed) had all seeds treasured and reposing in itself, just as non-existent entities, and which were designed to be produced by a non-existent Deity."

John 1:9 — Hippolytus Refutation of All Heresies Book V

But if any one, he says, is blind from birth, and has never beheld the true light, "which lighteneth every man that cometh into the world," by us let him recover his sight, and behold, as it were, through some paradise planted with every description of tree, and supplied with abundance of fruits, water coursing its way through all the trees and fruits; and he will see that from one and the same water the olive chooses for itself and draws the oil, and the vine the wine; and (so is it with) the rest of plants, according to each genus. That Man, however, he says, is of no reputation in the world, but of illustrious fame in heaven, being betrayed by those who are ignorant (of his perfections) to those who know him not, being accounted as a drop from a cask. We, however, he says, are spiritual, who, from the life-giving water of Euphrates, which flows through the midst of Babylon, choose our own peculiar quality as we pass through the true gate, which is the blessed Jesus. And of all men, we Christians alone are those who in the third gate celebrate the mystery, and are anointed there with the unspeakable chrism from a horn, as David (was anointed), not from an earthen vessel, he says, as (was) Saul, who held converse with the evil demon of carnal concupiscence.

John 1:10 — Hippolytus Dogmatical and Historical Fragments

John 1:14 — Hippolytus Exegetical Fragments

Christ, he means, the wisdom and power of God the Father, hath builded His house, i.e., His nature in the flesh derived from the Virgin, even as he (John) hath said beforetime, "The Word became flesh, and dwelt among us." As likewise the wise prophet testifies: Wisdom that was before the world, and is the source of life, the infinite "Wisdom of God, hath builded her house" by a mother who knew no man,-to wit, as He assumed the temple of the body. "And hath raised her seven pillars; "that is, the fragrant grace of the all-holy Spirit, as Isaiah says: "And the seven spirits of God shall rest upon Him," But others say that the seven pillars are the seven divine orders which sustain the creation by His holy and inspired teaching; to wit, me prophets, the apostles, the martyrs, the hierarchs, the hermits, the saints, and the righteous. And the phrase, "She hath killed her beasts," denotes the prophets and martyrs who in every city and country are slain like sheep every day by the unbelieving, in behalf of the truth, and cry aloud, "For thy sake we are killed all the day long, we were counted as sheep for the slaughter." And again, "She hath mingled her wine" in the bowl, by which is meant, that the Saviour, uniting his Godhead, like pure wine, with the flesh in the Virgin, was born of her at once God and man without confusion of the one in the other. "And she hath furnished her table: "that denotes the promised knowledge of the Holy Trinity; it also refers to His honoured and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper. And again, "She bath sent forth her servants: "Wisdom, that is to say, has done so-Christ, to wit-summoning them with lofty announcement. "Whoso is simple, Let him turn to me," she says, alluding manifestly to the holy apostles, who traversed the whole world, and called the nations to the knowledge of Him in truth, with their lofty and divine preaching. And again, "And to those that want understanding she said"-that is, to those who have not yet obtained the power of the Holy Ghost-"Come, eat of my bread, and drink of the wine which I have mingled for you; "by which is meant, that He gave His divine flesh and honoured blood to us, to eat and to drink it for the remission of sins.

John 1:16 — Hippolytus Exegetical Fragments

"Thou didst prevail above the blessings of abiding mountains." By "eternal and abiding mountains and everlasting hills," he means the saints, because they are lifted above the earth, and make no account of the things that perish, but seek the things that are above, and aspire earnestly to rise to the highest virtues. After the glory of Christ, therefore, are those of the Fathers who were most illustrious, and reached the greatest elevation in virtue. These, however, were but servants; but the Lord, the Son, supplied them with the means by which they became illustrious. Wherefore also they acknowledge (the truth of this word), "Out of His fulness have all we received."

John 1:18 — Hippolytus Dogmatical and Historical Fragments

If, again, he allege His own word when He said, "I and the Father are one," let him attend to the fact, and understand that He did not say, "I and the Father am one, but are one." For the word are is not said of one person, but it refers to two persons, and one power. He has Himself made this clear, when He spake to His Father concerning the disciples, "The glory which Thou gavest me I have given them; that they may be one, even as we are one: I in them, and Thou in me, that they may be made perfect in one; that the world may know that Thou hast sent me." What have the Noetians to say to these things? Are alI one body in respect of substance, or is it that we become one in the power and disposition of unity of mind? In the same manner the Son, who was sent and was not known of those who are in the world, confessed that He was in the Father in power and disposition. For the Son is the one mind of the Father. We who have the Father's mind believe so (in Him); but they who have it not have denied the Son. And if, again, they choose to allege the fact that Philip inquired about the Father, saying, "Show us the Father, and it sufficeth us," to whom the Lord made answer in these terms: "Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father. Believest thou not that I am in the Father, and the Father in me? " and if they choose to maintain that their dogma is ratified by this passage, as if He owned Himself to be the Father, let them know that it is decidedly against them, and that they are confuted by this very word. For though Christ had spoken of Himself, and showed Himself among all as the Son, they had not yet recognised Him to be such, neither had they been able to apprehend or contemplate His real power. And Philip, not having been able to receive this, as far as it was possible to see it, requested to behold the Father. To whom then the Lord said, "Philip, have I been so long time with you, and yet hast thou not known me? He that hath seen me hath seen the Father." By which He means, If thou hast seen me, thou mayest know the Father through me. For through the image, which is like (the original), the Father is made readily known. But if thou hast not known the image, which is the Son, how dost thou seek to see the Father? And that this is the case is made clear by the rest of the chapter, which signifies that the Son who "has been set forth was sent from the Father, and goeth to the Father."

John 1:20-27 — Hippolytus Dogmatical and Historical Fragments

But we, who know the economy, adore His mercy, because He hath come to save and not to judge the world. Wherefore John, the forerunner of the Lord, who before knew not this mystery, on learning that He is Lord in truth, cried out, and spake to those who came to be baptized of him, "O generation of vipers," why look ye so earnestly at me? "I am not the Christ; " I am the servant, and not the lord; I am the subject, and not the king; I am the sheep, and not the shepherd; I am a man, and not God. By my birth I loosed the barrenness of my mother; I did not make virginity barren. I was brought up from beneath; I did not come down from above. I bound the tongue of my father; I did not unfold divine grace. I was known by my mother, and I was not announced by a star. I am worthless, and the least; but "after me there comes One who is before me" -after me, indeed, in time, but before me by reason of the inaccessible and unutterable light of divinity. "There comes One mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire." I am subject to authority, but He has authority in Himself. I am bound by sins, but He is the Remover of sins. apply the law, but He bringeth grace to light. teach as a slave, but He judgeth as the Master. I have the earth as my couch, but He possesses heaven. I baptize with the baptism of repentance, but He confers the gift of adoption: "He shall baptize you with the Holy Ghost, and with fire." Why give ye attention to me? I am not the Christ.

John 1:29 — Hippolytus Fragments - Dogmatic and Historical

Now, as our Lord Jesus Christ, who is also God, was prophesied of under the figure of a lion, on account of His royalty and glory, in the same way have the Scriptures also aforetime spoken of Antichrist as a lion, on account of his tyranny and violence. For the deceiver seeks to liken himself in all things to the Son of God. Christ is a lion, so Antichrist is also a lion; Christ is a king, so Antichrist is also a king. The Saviour was manifested as a lamb; so he too, in like manner, will appear as a lamb, though within he is a wolf. The Saviour came into the World in the circumcision, and he will come in the same manner. The Lord sent apostles among all the nations, and he in like manner will send false apostles. The Saviour gathered together the sheep that were scattered abroad, and he in like manner will bring together a people that is scattered abroad. The Lord gave a seal to those who believed on Him, and he will give one like manner. The Saviour appeared in the form of man, and he too will come in the form of a man. The Saviour raised up and showed His holy flesh like a temple, and he will raise a temple of stone in Jerusalem. And his seductive arts we shall exhibit in what follows. But for the present let us turn to the question in hand.

John 1:29 — Hippolytus Exegetical Fragments

John 2:4 — Hippolytus Refutation of All Heresies Book VII

When, therefore, he says, the entire Sonship shall have come, and shall be above the conterminous spirit, then the creature will become the object of mercy. For (the creature) groans until now, and is tormented, and waits for the manifestation of the sons of God, in order that all who are men of the Sonship may ascend from thence. When this takes place, God, he says, will bring upon the whole world enormous ignorance, that all things may continue according to nature, and that nothing may inordinately desire anything of the things that are contrary to nature. But (far from it); for all the souls of this quarter of creation, as many as possess the nature of remaining immortal in this (region) only, continue (in it), aware of nothing superior or better (than their present state). And there will not prevail any rumour or knowledge in regions below, concerning beings whose dwelling is placed above, lest subjacent souls should be wrung with torture from longing after impossibilities. (It would be) just as if a fish were to crave to feed on the mountains along with sheep. (For) a wish of this description would, he says, be their destruction. All things, therefore, that abide in (this) quarter are incorruptible, but corruptible if they are disposed to wander and cross over from the things that are according to nature. In this way the Archon of the Hebdomad will know nothing of superjacent entities. For enormous ignorance will lay hold on this one likewise, in order that sorrow, and grief, and groaning may depart from him; for he will not desire aught of impossible things, nor will he be visited with anguish. In like manner, however, the same ignorance will lay hold also on the Great Archon of the Ogdoad, and similarly on all the creatures that are subject unto him, in order that in no respect anything may desire aught of those things that are contrary to nature, and may not (thus) be overwhelmed with sorrow. And so there will be the restitution of all things which, in conformity with nature, have from the beginning a foundation in the seed of the universe, but will be restored at (their own) proper periods. And that each thing, says (Basilides), has its own particular times, the Saviour is a sufficient (witness ) when He observes, "Mine hour is not yet come." And the Magi (afford similar testimony) when they gaze wistfully upon the (Saviour's) star. For (Jesus) Himself was, he says, mentally preconceived at the time of the generation of the stars, and of the complete return to their starting-point of the seasons in the vast conglomeration (of all germs). This is, according to these (Basilidians), he who has been conceived as the inner spiritual man in what is natural (now this is the Sonship which left there the soul, not (that it might be) mortal, but that it might abide here according to nature, just as the first Sonship left above in its proper locality the Holy Spirit, (that is, the spirit) which is conterminous),-(this, I say, is he who has been conceived as the inner spiritual man, and) has then been arrayed in his own peculiar soul.

John 2:19 — Hippolytus Dogmatical and Historical Fragments

John 3:5 — Hippolytus Refutation of All Heresies Book VIII

Thus, says (the Docetic), the only-begotten (and) eternal Child from above arrayed Himself in a form to correspond with each individual Aeon of the three Aeons; and while he was within the triacontad of Aeons, He entered into this world just as we have described Him, unnoticed, unknown, obscure, and disbelieved. In order, therefore, say the Docetae, that He may be clad in the darkness that is prevalent in more distant quarters of creation-(now by darkness he means) flesh-an angel journeyed with Him from above, and announced the glad tidings to Mary, says (the Docetic), as it has been written. And the (child) from her was born, as it has been written. And He who came from above put on that which was born; and so did He all things, as it has been written (of Him) in the Gospels. He washed in Jordan, and when He was baptized He received a figure and a seal in the water of (another spiritual booty beside) the body born of the Virgin. (And the object of this was,) when the Archon condemned his own peculiar figment (of flesh) to death, (that is,) to the cross, that that soul which had been nourished in the body (born of the Virgin) might strip off that body and nail it to the (accursed) tree. (In this way the soul) would triumph by means of this (body) over principalities and powers, and would not be found naked, but would, instead of that flesh, assume the (other) body, which had been represented in the water when he was being baptized. This is, says (the Docetic), what the Saviour affirms: "Except a man be born of water and spirit, be will not enter into the kingdom of heaven, because that which is born of the flesh is flesh." From the thirty Aeons, therefore, (the Son) assumed thirty forms. And for this reason that eternal One existed for thirty years on the earth, because each Aeon was in a peculiar manner manifested during (his own) year. And the souls are all those forms that have been laid hold on by each of the thirty Aeons; and each of these is so constituted as to discern Jesus, who is of a nature (similar to their own). (And it was the nature of this Jesus) which that only-begotten and eternal One assumed from everlasting places. These (places), however, are diverse. Consequently, a proportionate number of heresies, with the utmost emulation, seek Jesus. Now all these heresies have their own peculiar Jesus; but he is seen differently according as the place is different towards which, he says, each soul is borne and hastens. (Now each soul) supposes that (the Jesus seen from its particular place) is alone that (Jesus) who is its own peculiar kinsman and fellow-citizen. And on first beholding (this Jesus, that soul) recognises Him as its own peculiar brother, but the rest as bastards. Those, then, that derive their nature from the places below, are not able to see the forms of the Saviour which are above them. Those, however, he says, who are from above, from the intermediate decade and the most excellent ogdoad-whence, say (the Docetae), we are-have themselves known not in part, but entirely, Jesus the Saviour. And those, who are from above, are alone perfect, but all the rest are only partially so.

John 3:6 — Hippolytus Dogmatical and Historical Fragments

And these indeed are testimonies bearing on the incarnation of the Word; and there are also very many others. But let us also look at the subject in hand,-namely, the question, brethren, that in reality the Father's power, which is the Word, came down from heaven, and not the Father Himself. For thus He speaks: "I came forth from the Father, and am come." Now what subject is meant in this sentence, "I came forth from the Father," but just the Word? And what is it that is begotten of Him, but just the Spirit, that is to say, the Word? But you will say to me, How is He begotten? In your own case you can give no explanation of the way in which you were begotten, although you see every day the cause according to man; neither can you tell with accuracy the economy in His case. For you have it not in your power to acquaint yourself with the practised and indescribable art (method) of the Maker, but only to see, and understand, and believe that man is God's work. Moreover, you are asking an account of the generation of the Word, whom God the Father in His good pleasure begat as He willed. Is it not enough for you to learn that God made the world, but do you also venture to ask whence He made it? Is it not enough for you to learn that the Son of God has been manifested to you for salvation if you believe, but do you also inquire curiously how He was begotten after the Spirit? No more than two, in sooth, have been put in trust to give the account of His generation after the flesh; and are you then so bold as to seek the account (of His generation) after the Spirit, which the Father keeps with Himself, intending to reveal it then to the holy ones and those worthy of seeing His face? Rest satisfied with the word spoken by Christ, viz., "That which is born of the Spirit is spirit," just as, speaking by the prophet of the generation of the Word, He shows the fact that He is begotten, but reserves the question of the manner and means, to reveal it only in the time determined by Himself. For He speaks thus: "From the womb, before the morning star, I have begotten Thee."

John 3:6 — Hippolytus Refutation of All Heresies Book V

This, he says, is ocean, "generation of gods and generation of men" ever whirled round by the eddies of water, at one time upwards, at another time downwards. But he says there ensues a generation of men when the ocean flows downwards; but when upwards to the wall and fortress and the cliff of Luecas, a generation of gods takes place. This, he asserts, is that which has been written: "I said, Ye are gods, and all children of the highest; " "If ye hasten to fly out of Egypt, and repair beyond the Red Sea into the wilderness," that is, from earthly intercourse to the Jerusalem above, which is the mother of the living; "If, moreover, again you return into Egypt," that is, into earthly intercourse, "ye shall die as men." For mortal, he says, is every generation below, but immortal that which is begotten above, for it is born of water only, and of spirit, being spiritual, not carnal. But what (is born) below is carnal, that is, he says, what is written. "That which is born of the flesh is flesh, and that which is born of the spirit is spirit." This, according to them, is the spiritual generation. This, he says, is the great Jordan which, flowing on (here) below, and preventing the children of Israel from departing out of Egypt-I mean from terrestrial intercourse, for Egypt is with them the body,-Jesus drove back, and made it flow upwards.

John 3:13 — Hippolytus Dogmatical and Historical Fragments

John 3:14 — Hippolytus Refutation of All Heresies Book V

Now, he says, the stars are the gods of destruction, which impose upon existent things the necessity of alterable generation. These, he says, Moses denominated serpents of the wilderness, which gnaw and utterly ruin those who imagined that they had crossed the Red Sea. To those, then, he says, who of the children of Israel were bitten in the wilderness, Moses exhibited the real and perfect serpent; and they who believed on this serpent were not bitten in the wilderness, that is, (were not assailed) by (evil) powers. No one therefore, he says, is there who is able to save and deliver those that come forth from Egypt, that is, from the body and from this world, unless alone the serpent that is perfect and replete with fulness. Upon this (serpent), he says, he who fixes his hope is not destroyed by the snakes of the wilderness, that is, by the gods of generation. (This statement) is written, he says, in a book of Moses. This serpent, he says, is the power that attended Moses, the rod that was turned into a serpent. The serpents, however, of the magicians-(that is,) the gods of destruction-withstood the power of Moses in Egypt, but the rod of Moses reduced them all to subjection and slew them. This universal serpent is, he says, the wise discourse of Eve. This, he says, is the mystery of Edem, this the river of Edem; this the mark that was set upon Cain, that any one who findeth him might not kill him. This, he says, is Cain, whose sacrifice the god of this world did not accept. The gory sacrifice, however, of Abel he approved of; for the ruler of this world rejoices in (offerings of) blood. This, he says, is he who appeared in the last days, in form of a man, in the times of Herod, being born after the likeness of Joseph, who was sold by the hand of his brethren, to whom alone belonged the coat of many colours. This, he says, is he who is according to the likeness of Esau, whose garment-he not being himself present-was blessed; who did not receive, he says, the benediction uttered by him of enfeebled vision. He acquired, however, wealth from a source independent of this, receiving nothing from him whose eyes were dim; and Jacob saw his countenance, as a man beholds the face of God. In regard of this, he says, it has been written that "Nebrod was a mighty hunter before the Lord." And there are, he says, many who closely imitate this (Nimrod): as numerous are they as the gnawing (serpents) which were seen in the wilderness by the children of Israel, from which that perfect serpent which Moses set up delivered those that were bitten. This, he says, is that which has been declared: "In the same manner as Moses lifted up the serpent in the wilderness, so also must the Son of man be lifted up." According to the likeness of this was made in the desert the brazen serpent which Moses set up. Of this alone, he says, the image is in heaven, always conspicuous in light.

John 3:31 — Hippolytus Exegetical Fragments

It is likely, also, that a similar account is to be given of the fact, that David alone of the prophets prophesied with an instrument, called by the Greeks the "psaltery," and by the Hebrews the "nabla," which is the only musical instrument that is quite straight, and has no curve. And the sound does not come from the lower parts, as is the case with the lute and certain other instruments, but from the upper. For in the lute and the lyre the brass when struck gives back the sound from beneath. But this psaltery has the source of its musical numbers above, in order that we, too, may practise seeking things above, and not suffer ourselves to be borne down by the pleasure of melody to the passions of the flesh. And I think that this truth, too, was signified deeply and clearly to us in a prophetic way in the construction of the instrument, viz., that those who have souls well ordered and trained, have the way ready to things above. And again, an instrument having the source of its melodious sound in its upper parts, may be taken as like the body of Christ and His saints-the only instrument that maintains rectitude; "for He did no sin, neither was guile found in his mouth." This is indeed an instrument, harmonious, melodious, well-ordered, that took in no human discord, and did nothing out of measure, but maintained in all things, as it were, harmony towards the Father; for, as He says: "He that is of the earth is earthly, and speaketh of the earth: He that cometh from heaven, testifies of what He has seen and heard."

John 4:7 — The Refutation of All Heresies - Book 5

First, then, from the wind-that is, from the serpent-has resulted the originating principle of generation in the manner declared, all things having simultaneously received the principle of generation. After, then, the light and the spirit had been received, he says, into the polluted and baneful (and) disordered womb, the serpent-the wind of the darkness, the first-begotten of the waters-enters within and produces man, and the impure womb neither loves nor recognises any other form. The perfect Word of supernal light being therefore assimilated (in form) to the beast, (that is,) the serpent, entered into the defiled womb, having deceived (the womb) through the similitude of the beast itself, in order that (the Word) may loose the chains that encircle the perfect mind which has been begotten amidst impurity of womb by the primal offspring of water, (namely,) serpent, wind, (and) beast. This, he says, is the form of the servant, and this the necessity of the Word of God coming down into the womb of a virgin. But he says it is not sufficient that the Perfect Man, the Word, has entered into the womb of a virgin, and loosed the pangs which were in that darkness. Nay, more than this was requisite; for after his entrance into the foul mysteries of the womb, he was washed, and drank of the cup of life-giving bubbling water. And it was altogether needful that he should drink who was about to strip off the servile form, and assume celestial raiment.

John 4:10 — The Refutation of All Heresies - Book 5

They assert, however, that Edem is the brain, as it were, bound and tightly fastened in encircling robes, as if (in) heaven. But they suppose that man, as far as the head only, is Paradise, therefore that "this river, which proceeds out of Edem," that is, from the brain, "is divided into four heads, and that the name of the first river is called Phison; this is that which encompasseth all the land of Havilath: there is gold, and the gold of that land is excellent, and there is bdellium and the onyx stone." This, he says, is the eye, which, by its honour (among the rest of the bodily organs), and its colours, furnishes testimony to what is spoken. "But the name of the second river is Gihon: this is that which compasseth the land of Ethiopia." This, he says, is hearing, since Gihon is (a tortuous stream), resembling a sort of labyrinth. "And the name of the third is Tigris. This is that which floweth over against (the country of) the Assyrians." This, he says, is smelling, employing the exceedingly rapid current of the stream (as an analogy of this sense). But it flows over against (the country of) the Assyrians, because in every act of respiration following upon expiration, the breath drawn in from the external atmosphere enters with swifter motion and greater force. For this, he says, is the nature of respiration. "But the fourth river is Euphrates." This, they assert, is the mouth, through which are the passage outwards of prayer, and the passage inwards of nourishment. (The mouth) makes glad, and nurtures and fashions the Spiritual Perfect Man. This, he says, is "the water that is above the firmament," concerning which, he says, the Saviour has declared, "If thou knewest who it is that asks, thou wouldst have asked from Him, and He would have given you to drink living, bubbling water." Into this water, he says, every nature enters, choosing its own substances; and its peculiar quality comes to each nature from this water, he says, more than iron does to the magnet, and the gold to the backbone of the sea falcon, and the chaff to the amber.

John 4:14 — The Refutation of All Heresies - Book 5

Hence also, in the first book inscribed "Baruch," has been written the oath which they compel those to swear who are about to hear these mysteries, and be initiated with the Good One. And this oath, (Justinus) says, our Father Elohim sware when He was beside the Good One, and having sworn He did not repent (of the oath), respecting which, he says, it has been written, "The Lord sware, and will not repent." Now the oath is couched in these terms: "I swear by that Good One who is above all, to guard these mysteries, and to divulge them to no one, and not to relapse from the Good One to the creature." And when he has sworn this oath, he goes on to the Good One, and beholds "whatever things eye hath not seen, and ear hath not heard, and which have not entered into the heart of man; " and he drinks from life-giving water, which is to them, as they suppose, a bath, a fountain of life-giving, bubbling water. For there has been a separation made between water and water; and there is water, that below the firmament of the wicked creation, in which earthly and animal men are washed; and there is life-giving water, (that) above the firmament, of the Good One, in which spiritual (and) living men are washed; and in this Elohim washed Himself. and having washed did not repent. And when, he says, the prophet affirms, "Take unto yourself a wife of whoredom, since the earth has abandoned itself to fornication, (departing) from (following) after the Lord; " that is, Edem (departs) from Elohim. (Now) in these words, he says, the prophet clearly declares the entire mystery, and is not hearkened unto by reason of the wicked machinations of Naas. According to that same manner, they deliver other prophetical passages in a similar spirit of interpretation throughout numerous books. The volume, however, inscribed "Baruch," is pre-eminently to them the one in which the reader will ascertain the entire explanation of their legendary system (to be contained). Beloved, though I have encountered many heresies, yet with no wicked (heresiarch) worse than this (Justinus) has it been my lot to meet. But, in truth, (the followers of Justinus) ought to imitate the example of his Hercules, and to cleanse, as the saying is, the cattle-shed of Augias, or rather I should say, a ditch, into which, as soon as the adherents of this (heresiarch) have fallen, they can never be cleansed; nay, they will not be able even to raise their heads.

John 4:23-24 — The Refutation of All Heresies - Book 5

The Phrygians, however, further assert that the father of the universe is "Amygdalus," not a tree, he says, but that he is "Amygdalus" who previously existed; and he having in himself the perfect fruit, as it were, throbbing and moving in the depth, rent his breasts, and produced his now invisible, and nameless, and ineffable child. respecting whom we shall speak. For the word "Amyxai" signifies, as it were, to burst and sever through, as he says (happens) in the case of inflamed bodies, and which have in themselves any tumour; and when doctors have cut this, they call it "Amychai." In this way, he says, the Phrygians call him "Amygdalus," from which proceeded and was born the Invisible (One), "by whom all things were made, and nothing was made without Him." And the Phrygians say that what has been thence produced is "Syrictas" (piper), because the Spirit that is born is harmonious. "For God," he says, "is Spirit; wherefore," he affirms, "neither in this mountain do the true worshippers worship, nor in Jerusalem, but in spirit. For the adoration of the perfect ones," he says, "is spiritual, not carnal." The Spirit, however, he says, is there where likewise the Father is named, and the Son is there born from this Father. This, he says, is the many-named, thousand-eyed Incomprehensible One, of whom every nature-each, however, differently-is desirous. This, he says, is the word of God, which, he says, is a word of revelation of the Great Power. Wherefore it will be sealed, and hid, and concealed, lying in the habitation where lies the basis of the root of the universe, viz. Aeons, Powers, Intelligences, Gods, Angels, delegated Spirits, Entities, Nonentities, Generables, Ingenerables, Incomprehensibles, Comprehensibles, Years, Months, Days, Hours, (and) Invisible Point from which what is least begins to increase gradually. That which is, he says, nothing, and which consists of nothing, inasmuch as it is indivisible-(I mean) a point-will become through its own reflective power a certain incomprehensible magnitude. This, he says, is the kingdom of heaven, the grain of mustard seed, the point which is indivisible in the body; and, he says, no one knows this (point) save the spiritual only. This, he says, is what has been spoken: "There is no speech nor language where their voice is not heard."

John 5:25 — Hippolytus Dogmatical and Historical Fragments

Moreover, concerning the resurrection and the kingdom of the saints, Daniel says, "And many of them that sleep in the dust of the earth shall arise, some to everlasting life, (and some to shame and everlasting contempt)." Esaias says, "The dead men shall arise, and they that are in their tombs shall awake; for the dew from thee is healing to them." The Lord says, "Many in that day shall hear the voice of the Son of God, and they that hear shall live." And the prophet says, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." And John says, "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power." For the second death is the lake of fire that burneth. And again the Lord says, "Then shall the righteous shine forth as the sun shineth in his glory." And to the saints He will say, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." But what saith He to the wicked? "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels, which my Father hath prepared." And John says, "Without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever maketh and loveth a lie; for your part is in the hell of fire." And in like manner also Esaias: "And they shall go forth and look upon the carcases of the men that have transgressed against me. And their worm shall not die, neither shall their fire be quenched; and they shall be for a spectacle to all flesh."

John 5:25 — Dubious and Spurious Pieces

As these things, therefore, of which we have spoken before are in the future, beloved, when the one week is divided into parts, and the abomination of desolation has arisen then, and the forerunners of the Lord have finished their proper course, and the whole world, in fine, comes to the consummation, what remains but the manifestation of our Lord and Saviour Jesus Christ, the Son of God, from heaven, for whom we have hoped; who shall bring forth fire and all just judgment against those who have refused to believe in Him? For the Lord says, "For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be; for wheresoever the carcase is, there will the eagles be gathered together." For the sign of the cross shall arise from the east even unto the west, in brightness exceeding that of the sun, and shall announce the advent and manifestation of the Judge, to give to every one according to his works. For concerning the general resurrection and the kingdom of the saints, Daniel says: "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." And Isaiah says: "The dead shall rise, and those in the tombs shall awake, and those in the earth shall rejoice." And our Lord says: "Many in that day shall hear the voice of the Son of God, and they that hear shall live."

John 5:37 — Hippolytus Refutation of All Heresies Book V

This, he says, the Thracians who dwell around Haemus, and the Phrygians similarly with the Thracians, denominate Corybas, because, (though) deriving the beginning of his descent from the head above and from the unportrayed brain, and (though) permeating all the principles of the existing state of things, (yet) we do not perceive how and in what manner he comes down. This, says he, is what is spoken: "We have heard his voice, no doubt, but we have not seen his shape." For the voice of him that is set apart and portrayed is heard; but (his) shape, which descends from above from the unportrayed one,-what sort it is, nobody knows. It resides, however, in an earthly mould, yet no one recognises it. This, he says, is "the god that inhabiteth the flood," according to the Psalter, "and who speaketh and crieth from many waters." The "many waters," he says, are the diversified generation of mortal men, from which (generation) he cries and vociferates to the unportrayed man, saying, "Preserve my only-begotten from the lions." In reply to him, it has, says he, been declared, "Israel, thou art my child: fear not; even though thou passest through rivers, they shall not drown thee; even though thou passest through fire, it shall not scorch thee." By rivers he means, says he, the moist substance of generation, and by fire the impulsive principle and desire for generation. "Thou art mine; fear not." And again, he says, "If a mother forget her children, so as not to have pity on them and give them food, I also will forget you." Adam, he says, speaks to his own men: "But even though a woman forget these things, yet I will not forget you. I have painted you on my hands." In regard, however, of his ascension, that is his regeneration, that he may become spiritual, not carnal, the Scripture, he says, speaks (thus): "Open the gates, ye who are your rulers; and be ye lift up, ye everlasting doors, and the King of glory shall come in," that is a wonder of wonders. "For who," he says, "is this King of glory? A worm, and not a man; a reproach of man, and an outcast of the people; himself is the King of glory, and powerful in war."

John 6:35 — Exegetical Fragments

Aser obtained the parts about Ptolemais and Sidon. Wherefore he says, "His bread shall be fat, and he shall furnish dainties to princes." This we take to be a figure of our calling; for "fat" means "rich." And whose bread is rich, if not ours? For the Lord is out bread, as He says Himself: "I am the bread of life." And who else will furnish dainties to princes but our Lord Jesus Christ?-not only to the believing among the Gentiles, but also to those of the circumcision, who are first in the faith, to wit, to the fathers, and the patriarchs, and the prophets, and to all who believe in His name and passion.

John 6:44 — Hippolytus Refutation of All Heresies Book V

These are, he says, what are by all called the secret mysteries, "which (also we speak), not in words taught of human wisdom, but in those taught of the Spirit, comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him." And these are, he says, the ineffable mysteries of the Spirit, which we alone are acquainted with. Concerning these, he says, the Saviour has declared, "No one can come unto me, except my heavenly Father draw some one unto me." For it is very difficult, he says, to accept and receive this great and ineffable mystery. And again, it is said, the Saviour has declared, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven." And it is necessary that they who perform this (will), not hear it merely, should enter into the kingdom of heaven. And again, he says, the Saviour has declared, "The publicans and the harlots go into the kingdom of heaven before you." For "the publicans," he says, are those who receive the revenues of all things; but we, he says, are the publicans, "unto whom the ends of the ages have come." For "the ends," he says, are the seeds scattered from the unportrayable one upon the world, through which the whole cosmical system is completed; for through these also it began to exist. And this, he says, is what has been declared: "The sower went forth to sow. And some fell by the wayside, and was trodden down; and some on the rocky places, and sprang up," he says, "and on account of its having no depth (of soil), it withered and died; and some," he says, "fell on fair and good ground, and brought forth fruit, some a hundred, some sixty, and some thirty fold. Who hath ears," he says, "to hear, let him hear." The meaning of this, he says, is as follows, that none becomes a hearer of these mysteries, unless only the perfect Gnostics. This, he says, is the fair and good land which Moses speaks of: "I will bring you into a fair and good land, into a land flowing with milk and honey." This, he says, is the honey and the milk, by tasting which those that are perfect become kingless, and share in the Pleroma. This, he says, is the Pleroma, through which all existent things that are produced have from the ingenerable one been both produced and completed.

John 6:53 — Hippolytus Refutation of All Heresies Book V

This is, he says, the great and ineffable mystery of the Samothracians, which it is allowable, he says, for us only who are initiated to know. For the Samothracians expressly hand down, in the mysteries that are celebrated among them, that (same) Adam as the primal man. And habitually there stand in the temple of the Samothracians two images of naked men, having both hands stretched aloft towards heaven, and their pudenda erecta, as with the statue of Mercury on Mount Cyllene. And the aforesaid images are figures of the primal man, and of that spiritual one that is born again, in every respect of the same substance with that man. This, he says, is what is spoken by the Saviour: "If ye do not drink my blood, and eat my flesh, ye will not enter into the kingdom of heaven; but even though," He says, "ye drink of the cup which I drink of, whither I go, ye cannot enter there." For He says He was aware of what sort of nature each of His disciples was, and that there was a necessity that each of them should attain unto His own peculiar nature. For He says He chose twelve disciples from the twelve tribes, and spoke by them to each tribe. On this account, He says, the preachings of the twelve disciples neither did all hear, nor, if they heard, could they receive. For the things that are not according to nature, are with them contrary to nature.

John 6:53 — Dubious and Spurious Pieces

These two belonged to the seventy disciples who were scattered by the offence of the word which Christ spoke, "Except a man eat my flesh, and drink my blood, he is not worthy of me." But the one being induced to return to the Lord by Peter's instrumentality, and the other by Paul's, they were honoured to preach that Gospel on account of which they also suffered martyrdom, the one being burned, and the other being crucified on an olive tree.

John 7:38 — Fragments - Dogmatic and Historical

Nor is this the only thing that proves the dignity of the water. But there is also that which is more honourable than all-the fact that Christ, the Maker of all, came down as the rain, and was known as a spring, and diffused Himself as a river, and was baptized in the Jordan. For you have just heard how Jesus came to John, and was baptized by him in the Jordan. Oh things strange beyond compare! How should the boundless River that makes glad the city of God have been dipped in a little water! The illimitable Spring that bears life to all men, and has no end, was covered by poor and temporary waters! He who is present everywhere, and absent nowhere-who is incomprehensible to angels and invisible to men-comes to the baptism according to His own good pleasure. When you hear these things, beloved, take them not as if spoken literally, but accept them as presented in a figure. Whence also the Lord was not unnoticed by the watery element in what He did in secret, in the kindness of His condescension to man. "For the waters saw Him, and were afraid." They wellnigh broke from their place, and burst away from their boundary. Hence the prophet, having this in his view many generations ago, puts the question, "What aileth thee, O sea, that thou reddest; and thou, Jordan, that thou wast driven back? " And they in reply said, We have seen the Creator of all things in the "form of a servant," and being ignorant of the mystery of the economy, we were lashed with fear.

John 8:44 — Hippolytus Refutation of All Heresies Book V

But the Son derives shape from the Father after a mode ineffable, and unspeakable, and unchangeable; (that is,) in such a manner as Moses says that tire colours of the conceived (kine) flowed from the rods which were fixed in the drinking-troughs. And in like manner, again, that capacities flowed also from the Son into Matter, similarly to the power in reference to conception which came from the rods upon the conceived (kine). And the difference of colours, and the dissimilarity which flowed from the rods through the waters upon the sheep, is, he says, the difference of corruptible and incorruptible generation. As, however, one who paints from nature, though he takes nothing away from animals, transfers by his pencil all forms to the canvas; so the Son, by a power which belongs to himself, transfers paternal marks from the Father into Matter. All the paternal marks are here, and there are not any more. For if any one, he says, of those (beings) which are here will have strength to perceive that he is a paternal mark transferred hither from above, (and that he is) incarnate-just as by the conception resulting from the rod a something white is produced,-he is of the same substance altogether with the Father in heaven, and returns thither. If, however, he may not happen upon this doctrine, neither will he understand the necessity of generation, just as an abortion born at night will perish at night. When, therefore, he says, the Saviour observes, "your Father which is in heaven," he alludes to that one from whom the Son deriving his characteristics has transferred them hither. When, however, (Jesus) remarks, "Your father is a murderer from the beginning," he alludes to the Ruler and Demiurge of matter, who, appropriating the marks delivered from the Son, generated him here who from the beginning was a murderer, for his work causes corruption and death.

John 10:7 — Hippolytus Refutation of All Heresies Book V

No one, then, he says, can be saved or return (into heaven) without the Son, and the Son is the Serpent. For as he brought down from above the paternal marks, so again he carries up from thence those marks roused from a dormant condition and rendered paternal characteristics, substantial ones from the unsubstantial Being, transferring them hither from thence. This, he says, is what is spoken: "I am the door." And he transfers (those marks), he says, to those who close the eyelid, as the naphtha drawing the fire in every direction towards itself; nay rather, as the magnet (attracting) the iron and not anything else, or just as the backbone of the sea falcon, the gold and nothing else, or as the chaff is led by the amber. In this manner, he says, is the portrayed, perfect, and con-substantial genus drawn again from the world by the Serpent; nor does he (attract) anything else, as it has been sent down by him. For a proof of this, they adduce the anatomy of the brain, assimilating, from the fact of its immobility, the brain itself to the Father, and the cerebellum to the Son, because of its being moved and being of the form of (the head of) a serpent. And they allege that this (cerebellum), by an ineffable and inscrutable process, attracts through the pineal gland the spiritual and life-giving substance emanating from the vaulted chamber (in which the brain is embedded). And on receiving this, the cerebellum in an ineffable manner imparts the ideas, just as the Son does, to matter; or, in other words, the seeds and the genera of the things produced according to the flesh flow along into the spinal marrow. Employing this exemplar, (the heretics) seem to adroitly introduce their secret mysteries, which are delivered in silence. Now it would be impious for us to declare these; yet it is easy to form an idea of them, by reason of the many statements that have been made.

John 10:8 — Hippolytus Refutation of All Heresies Book VI

All the prophets, therefore, and the law spoke by means of the Demiurge,-a silly god, he says, (and themselves) fools, who knew nothing. On account of this, he says, the Saviour observes: "All that came before me are thieves and robbers." And the apostle (uses these words) "The mystery which was not made known to former generations." For none of the prophets, he says, said anything concerning the things of which we speak; for (a prophet) could not but be ignorant of all (these) things, inasmuch as they certainly had been uttered by the Demiurge only. When, therefore, the creation received completion, and when after (this) there ought to have been the revelation of the sons of God-that is, of the Demiurge, which up to this had been concealed, and in which obscurity the natural man was hid, and had a veil upon the heart;-when (it was time), then, that the veil should be taken away, and that these mysteries should be seen, Jesus was born of Mary the virgin, according to the declaration (in Scripture), "The Holy Ghost will come upon thee"-Sophia is the Spirit-" and the power of the Highest will overshadow thee"-the Highest is the Demiurge,-"wherefore that which shall be born of thee shall be called holy." For he has been generated not from the highest alone, as those created in (the likeness of) Adam have been created from the highest alone-that is, (from) Sophia and the Demiurge. Jesus, however, the new man, (has been generated) from the Holy Spirit-that is, Sophia and the Demiurge-in order that the Demiurge may complete the conformation and constitution of his body, and that the Holy Spirit may supply his essence, and that a celestial Logos may proceed from the Ogdoad being born of Mary.

John 10:9 — Hippolytus Refutation of All Heresies Book V

John 10:17 — Hippolytus Refutation of All Heresies Book X

Callistus corroborated the heresy of these Noetians, but we have already carefully explained the details of his life. And Callistus himself produced likewise a heresy, and derived its starting-points from these Noetians,-namely, so far as he acknowledges that there is one Father and God, viz., the Creator of the universe, and that this (God) is spoken of, and called by the name of Son, yet that in substance He is one Spirit. For Spirit, as the Deity, is, he says, not any being different from the Logos, or the Logos from the Deity; therefore this one person, (according to Callistus,) is divided nominally, but substantially not so. He supposes this one Logos to be God, and affirms that there was in the case of the Word an incarnation. And he is disposed (to maintain), that He who was seen in the flesh and was crucified is Son, but that the Father it is who dwells in Him. Callistus thus at one time branches off into the opinion of Noetus, but at another into that of Theodotus, and holds no sure doctrine. These, then, are the opinions of Callistus.

John 10:18 — Hippolytus Dogmatical and Historical Fragments

Thus then, too, though demonstrated as God, He does not refuse the conditions proper to Him as man, since He hungers and toils and thirsts in weariness, and flees in fear, and prays in trouble. And He who as God has a sleepless nature, slumbers on a pillow. And He who for this end came into the world, begs off from the cup of suffering. And in an agony He sweats blood, and is strengthened by an angel, who Himself strengthens those who believe on Him, and taught men to despise death by His work. And He who knew what manner of man Judas was, is betrayed by Judas. And He, who formerly was honoured by him as God, is contemned by Caiaphas. And He is set at nought by Herod, who is Himself to judge the whole earth. And He is scourged by Pilate, who took upon Himself our infirmities. And by the soldiers He is mocked, at whose behest stand thousands of thousands and myriads of myriads of angels and archangels. And He who fixed the heavens like a vault is fastened to the cross by the Jews. And He who is inseparable from the Father cries to the Father, and commends to Him His spirit; and bowing His head, He gives up the ghost, who said, "I have power to lay down my life, and I have power to take it again; " and because He was not overmastered by death, as being Himself Life, He said this: "I lay it down of myself." And He who gives life bountifully to all, has His side pierced with a spear. And He who raises the dead is wrapped in linen and laid in a sepulchre, and on the third day He is raised again by the Father, though Himself the Resurrection and the Life. For all these things has He finished for us, who for our sakes was made as we are. For "Himself hath borne our infirmities, and carried our diseases; and for our sakes He was afflicted," as Isaiah the prophet has said. This is He who was hymned by the angels, and seen by the shepherds, and waited for by Simeon, and witnessed to by Anna. This is He who was inquired after by the wise men, and indicated by the star; He who was engaged in His Father's house, and pointed to by John, and witnessed to by the Father from above in the voice, "This is my beloved Son; hear ye Him." He is crowned victor against the devil. This is Jesus of Nazareth, who was invited to the marriage-feast in Cana, and turned the water into wine, and rebuked the sea when agitated by the violence of the winds, and walked on the deep as on dry land, and caused the blind man from birth to see, and raised Lazarus to life after he had been dead four days, and did many mighty works, and forgave sins, and conferred power on the disciples, and had blood and water flowing from His sacred side when pierced with the spear. For His sake the sun is darkened, the day has no light, the rocks are shattered, the veil is rent, the foundations of the earth are shaken, the graves are opened, and the dead are raised, and the rulers are ashamed when they see the Director of the universe upon the cross closing His eye and giving up the ghost. Creation saw, and was troubled; and, unable to bear the sight of His exceeding glory, shrouded itself in darkness. This (is He who) breathes upon the disciples, and gives them the Spirit, and comes in among them when the doors are shut, and is taken up by a cloud into the heavens while the disciples gaze at Him, and is set down on the right hand of the Father, and comes again as the Judge of the living and the dead. This is the God who for our sakes became man, to whom also the Father hath put all things in subjection. To Him be the glory and the power, with the Father and the Holy Spirit, in the holy Church both now and ever, and even for evermore. Amen.

John 10:34 — Hippolytus Refutation of All Heresies Book X

You shall escape the boiling flood of hell's eternal lake of fire and the eye ever fixed in menacing glare of fallen angels chained in Tartarus as punishment for their sins; and you shall escape the worm that ceaselessly coils for food around the body whose scum has bred it. Now such (torments) as these shall thou avoid by being instructed in a knowledge of the true God. And thou shalt possess an immortal body, even one placed beyond the possibility of corruption, just like the soul. And thou shalt receive the kingdom of heaven, thou who, whilst thou didst sojourn in this life, didst know the Celestial King. And thou shalt be a companion of the Deity, and a co-heir with Christ, no longer enslaved by lusts or passions, and never again wasted by disease. For thou hast become God: for whatever sufferings thou didst undergo while being a man, these He gave to thee, because thou wast of mortal mould, but whatever it is consistent with God to impart, these God has promised to bestow upon thee, because thou hast been deified, and begotten unto immortality. This constitutes the import of the proverb, "Know thyself; "i.e., discover God within thyself, for He has formed thee after His own image. For with the knowledge of self is conjoined the being an object of God's knowledge, for thou art called by the Deity Himself. Be not therefore inflamed, O ye men, with enmity one towards another, nor hesitate to retrace with all speed your steps. For Christ is the God above all, and He has arranged to wash away sin from human beings, rendering regenerate the old man. And God called man His likeness from the beginning, and has evinced in a figure His love towards thee. And provided thou obeyest His solemn injunctions, and becomest a faithful follower of Him who is good, thou shall resemble Him, inasmuch as thou shall have honour conferred upon thee by Him. For the Deity, (by condescension,) does not diminish aught of the divinity of His divine perfection; having made thee even God unto His glory!

John 10:34 — Hippolytus Refutation of All Heresies Book 5

John 11:11 — ON THE GOSPEL OF JOHN AND THE RESURRECTION OF LAZARUS

For truly the death of human beings is counted with the Lord as sleep. Why does he say "I go"? Are you unable to enliven the dead while remaining here? But, [Jesus says], the Jews in my absence do not receive the grace. For perhaps on his arising they will think Lazarus has come to life by some chance. I therefore am coming so that, if I am there, they will be eyewitnesses of the miracles done by me. And when they receive this grace from me, they can then be brought to a sure and certain faith.

John 11:15 — ON THE GOSPEL OF JOHN AND THE RESURRECTION OF LAZARUS

Is he who does not desire the death of a sinner, now glad of the death of a friend? I rejoice, [Jesus says], not for my own sake, nor for the sake of the dead, but for your sake. For I need this death as the foundation for your faith.

John 11:33 — ON THE GOSPEL OF JOHN AND THE RESURRECTION OF LAZARUS

"He troubled himself" not as we are troubled by fear or pain, but "he troubled himself." "Where have you laid him?" Did he who had known when he had died not know where he was buried? But he mingles human words with divine miracles in order to show that he was also human, as also the prophet says, "And he is a human, and who will know him?" And he wanted it to be clear that he who is God is also something else.… But he showed himself actually as man also by the fact that he wept.

John 11:35 — ON THE GOSPEL OF JOHN AND THE RESURRECTION OF LAZARUS

What need was there to weep for him whom he was soon about to raise? But Jesus wept to give us an example of sympathy and kindliness toward our fellow human beings. Jesus wept that he might by deed rather than word teach us to "weep with those that weep." He wept but did not mourn—avoiding absolute tearlessness as harsh and inhuman but rejecting love of mourning as ignoble and cowardly. He wept, assigning due measure to his sympathy.

John 11:39 — ON THE GOSPEL OF JOHN AND THE RESURRECTION OF LAZARUS

Are you—as someone who has bestowed the kind of power on your apostles that can remove mountains—are you not able to roll away a small stone from the entrance of the cave? But he chose not to roll the stone away because the spectators did not believe. Otherwise, they might have been able to say that what he did relied on trickery and deceiving the eyes. They would say there had been an apparently dead man laid in the grave, and that [Jesus] wanted to make it look like he called and the other heard. And so now he leads them to the grave, so that after they have rolled away the stone, the foul smell might reach them and furnish them with testimony that the man was actually dead. And then, once they believe Lazarus has died, they will no longer doubt his resurrection. The Lord had already planned for this when he came. Notice what immediately follows. Martha approaches the stone and says, "Lord, by this time there will be an odor, for he has been dead for four days." But the ever-living one, who is fully conscious of his power, says, "I chose to learn this from you, [Martha]. In fact, repeat what you said about him, 'By this time he stinks.' Repeat it, proclaiming that his resurrection is real." His death was established several times in order that the fact of his resurrection might be established.… He commanded the Jews to roll away the stone with their own hands, reserving for himself the greatest sign so that they might be witnesses of the sign done by him.

John 11:42 — ON THE GOSPEL OF JOHN AND THE RESURRECTION OF LAZARUS

Because they considered it a blasphemy that he called God his Father, he used the tomb as a court of justice and set the truth as judge, while the surrounding unthankful multitude formed the witnesses, so that those who had said "You blaspheme by naming yourself in your own sense Son of God and him as your Father" were to see with their own eyes and hear with their own ears, while he as good as said to them, "I appeal to him here before you. If he is displeased because I call him Father, and it is a blasphemy as you think, he will not hear me. But if he hears me, it is certainly clear that he is actually my Father.… If I call the dead and he obeys my command and arises, it is not the work of a blasphemer but the command of God and of the Son of God." That this is the meaning of the prayer and that it did not spring from any deficiency on his part is shown by his words.

John 11:43 — ON THE GOSPEL OF JOHN AND THE RESURRECTION OF LAZARUS

O power of the voice, arousing the four days' dead as from sleep and bringing forth from the grave as well loosed and swiftly running the one who was bound with grave bands. Give your attention, beloved, to the voice, and you will find him to be the Word that spoke at the creation.… "Lazarus, come forth," and the dead arose, and he who had reached the fourth day was equal to one who had not died at all. "Lazarus, come forth," and the soul was drawn up from the realms below … and joyfully recognized its own dwelling.

John 11:51 — Hippolytus Dogmatical and Historical Fragments

John 11:52 — Hippolytus Dogmatical and Historical Fragments

John 14:2 — Hippolytus Refutation of All Heresies Book IX

And Callistus, who was in the habit of always associating with Zephyrinus, and, as I have previously stated, of paying him hypocritical service, disclosed, by force of contrast, Zephyrinus to be a person able neither to form a judgment of things said, nor discerning the design of Callistus, who was accustomed to converse with Zephyrinus on topics which yielded satisfaction to the latter. Thus, after the death of Zephyrinus, supposing that he had obtained (the position) after which he so eagerly pursued, he excommunicated Sabellius, as not entertaining orthodox opinions. He acted thus from apprehension of me, and imagining that he could in this manner obliterate the charge against him among the churches, as if he did not entertain strange opinions. He was then an impostor and knave, and in process of time hurried away many with him. And having even venom imbedded in his heart, and forming no correct opinion on any subject, and yet withal being ashamed to speak the truth, this Callistus, not only on account of his publicly saying in the way of reproach to us, "Ye are Ditheists," but also on account of his being frequently accused by Sabellius, as one that had transgressed his first faith, devised some such heresy as the following. Callistus alleges that the Logos Himself is Son, and that Himself is Father; and that though denominated by a different title, yet that in reality He is one indivisible spirit. And he maintains that the Father is not one person and the Son another, but that they are one and the same; and that all things are full of the Divine Spirit, both those above and those below. And he affirms that the Spirit, which became incarnate in the virgin, is not different from the Father, but one and the same. And he adds, that this is what has been declared by the Saviour: "Believest thou not that I am in the Father, and the Father in me? " For that which is seen, which is man, he considers to be the Son; whereas the Spirit, which was contained in the Son, to be the Father. "For," says (Callistus), "I will not profess belief in two Gods, Father and Son, but in one. For the Father, who subsisted in the Son Himself, after He had taken unto Himself our flesh, raised it to the nature of Deity, by bringing it into union with Himself, and made it one; so that Father and Son must be styled one God, and that this Person being one, cannot be two." And in this way Callistus contends that the Father suffered along with the Son; for he does not wish to assert that the Father suffered, and is one Person, being careful to avoid blasphemy against the Father. (How careful he is!) senseless and knavish fellow, who improvises blasphemies in every direction, only that he may not seem to speak in violation of the truth, and is not abashed at being at one time betrayed into the tenet of Sabellius, whereas at another into the doctrine of Theodotus.

John 14:6 — Hippolytus Dogmatical and Historical Fragments

And then hear what follows: "Let their eyes be darkened, that they see not." And surely ye have been darkened in the eyes of your soul with a darkness utter and everlasting. For now that the true light has arisen, ye wander as in the night, and stumble on places with no roads, and fall headlong, as having forsaken the way that saith, "I am the way." Furthermore, hear this yet more serious word: "And their back do thou bend always; "that means, in order that they may be slaves to the nations, not four hundred and thirty years as in Egypt, nor seventy as in Babylon, but bend them to servitude, he says, "always." In fine, then, how dost thou indulge vain hopes, expecting to be delivered from the misery which holdeth thee? For that is somewhat strange. And not unjustly has he imprecated this blindness of eyes upon thee. But because thou didst cover the eyes of Christ, (and ) thus thou didst beat Him, for this reason, too, bend thou thy back for servitude always. And whereas thou didst pour out His blood in indignation, hear what thy recompense shall be: "Pour out Thine indignation upon them, and let Thy wrathful anger take hold of them; "and, "Let their habitation be desolate," to wit, their celebrated temple.

John 14:30 — Hippolytus Exegetical Fragments

For as a serpent cannot mark its track upon a rock, so the devil could not find sin in the body of Christ. For the Lord says, "Behold, the prince of this world cometh, and will find nothing in me." -For as a ship, sailing in the sea, leaves no traces of her way behind her, so neither does the Church, which is situate in the world as in a sea, leave her hope upon the earth, because she has her life reserved in heaven; and as she holds her way here only for a short time, it is not possible to trace out her course.-As the Church does not leave her hope behind in the world, her hope in the incarnation of Christ which bears us all good, she did not leave the track of death in Hades.-Of whom but of Him who is born of the Holy Spirit and the Virgin?-who, in renewing the perfect man in the world, works miracles, beginning from the baptism of John, as the Evangelist also testifies: And Jesus was then beginning to be about thirty years of age. This, then, was the youthful and blooming period of the age of Him who, in journeying among the cities and districts, healed the diseases and infirmities of men.

John 15:1 — Hippolytus Dogmatical and Historical Fragments

"Binding his ass to a vine: "that means that He unites His people of the circumcision with His own calling (vocation). For He was the vine. "And his ass's colt to the vine-tendril: "that denotes the people of the Gentiles, as He calls the circumcision and the uncircumcision unto one faith.

John 16:26 — Hippolytus Dogmatical and Historical Fragments

John 16:28 — Hippolytus Dogmatical and Historical Fragments

John 17:5 — Exegetical Fragments

The word of prophecy passes again to Immanuel Himself. For, in my opinion, what is intended by it is just what has been already stated in the words, "giving increase of beauty in the case of the shoot." For he means that He increased and grew up into that which He had been from the beginning, and indicates the return to the glory which He had by nature. This, if we apprehend it correctly, is (we should say) just "restored" to Him. For as the only begotten Word of God, being God of God, emptied Himself, according to the Scriptures, humbling Himself of His own will to that which He was not before, and took unto Himself this vile flesh, and appeared in the "form of a servant," and "became obedient to God the Father, even unto death," so hereafter He is said to be "highly exalted; "and as if well-nigh He had it not by reason of His humanity, and as if it were in the way of grace, He "receives the name which is above every name," according to the word of the blessed Paul. But the matter, in truth, was not a "giving," as for the first time, of what He had not by nature; far otherwise. But rather we must understand a return and restoration to that which existed in Him at the beginning, essentially and inseparably. And it is for this reason that, when He had assumed, by divine arrangement, the lowly estate of humanity, He said, "Father, glorify me with the glory which I had," etc. For He who was co-existent with His Father before all time. and before the foundation of the world, always had the glory proper to Godhead. "He" too may very well be understood as the "youngest (son)." For He appeared in the last times, after the glorious and honourable company of the holy prophets, and simply once, after all those who, previous to the time of His sojourn, were reckoned in the number of sons by reason of excellence. That Immanuel, however, was an" object of envy," is a somewhat doubtful phrase. Yet He is an "object of envy" or "emulation" to the saints, who aspire to follow His footsteps, and conform themselves to His divine beauty, and make Him the pattern of their conduct, and win thereby their highest glory. And again, He is an "object of envy" in another sense,-an "object of ill-will," namely, to those who are declared not to love Him. I refer to the leading parties among the Jews,-the scribes, in sooth, and the Pharisees,-who travailed with bitter envy against Him, and made the glory of which He could not be spoiled the ground of their slander, and assailed Him in many ways. For Christ indeed raised the dead to life again, when they already stank and were corrupt; and He displayed other signs of divinity. And these should have filled them with wonder, and have made them ready to believe, and to doubt no longer. Yet this was not the case with them; but they were consumed with ill-will, and nursed its bitter pangs in their mind.

John 17:22 — The Refutation of All Heresies Book 10

John 18:37 — Hippolytus Dogmatical and Historical Fragments

John 19:14 — Hippolytus Exegetical Fragments

At that time, then, the Saviour appeared and showed His own body to the world, (born) of the Virgin, who was the "ark overlaid with pure gold," with the Word within and the Holy Spirit without; so that the truth is demonstrated, and the "ark" made manifest. From the birth of Christ, then, we must reckon the years that remain to make up the 6000, and thus the end shall be. And that the Saviour appeared in the world, bearing the imperishable ark, His own body, at a time which was the fifth and half, John declares: "Now it was the sixth hour," he says, intimating by that, one-half of the day. But a day with the Lord is 10000 years; and the half of that, therefore, is 500 years. For it was not meet that He should appear earlier, for the burden of the law still endured, nor yet when the sixth day was fulfilled (for the baptism is changed), but on the fifth and half, in order that in the remaining half time the gospel might be preached to the whole world, and that when the sixth day was completed He might end the present life.

John 19:34 — Fragments - Dogmatical and Historical

The body of the Lord presented both these to the world, the sacred blood and the holy water. And His body, though dead after the manner of man, possesses in it great power of life. For streams which flow not from dead bodies flowed forth from Him, viz., blood and water; in order that we might know what power for life is held by the virtue that dwelt in His body, so as that it appears not to be dead like others, and is able to shed forth for us the springs of life. And not a bone of the Holy Lamb is broken, this figure showing us that suffering toucheth not His strength. For the bones are the strength of the body.

John 19:37 — Dubious Hippolytus Fragments

Then shall the son of perdition be brought forward, to wit, the accuser, with his demons and with his servants, by angels stern and inexorable. And they shall be given over to the fire that is never quenched, and to the worm that never sleepeth, and to the outer darkness. For the people of the Hebrews shall see Him in human form, as He appeared to them when He came by the holy Virgin in the flesh, and as they crucified Him. And He will show them the prints of the nails in His hands and feet, and His side pierced with the spear, and His head crowned with thorns, and His honourable cross. And once for all shall the people of the Hebrews see all these things, and they shall mourn and weep, as the prophet exclaims, "They shall look on Him whom they have pierced; " and there shall be none to help them or to pity them, because they repented not, neither turned aside from the wicked way. And these shall go away into everlasting punishment with the demons and the accuser.

John 19:37 — Exegetical Fragments

"Simeon and Levi, brethren, fulfilled iniquity of their own choice. Into their counsel let not my soul enter, and in their assembly let not my heart contend; for in their anger they slew men, and in their passion they houghed a bull." [Gen. XLIX. 5] This he says regarding the conspiracy into which they were to enter against the Lord. And that he means this conspiracy, is evident to us. For the blessed David sings, "Rulers have taken counsel together against the Lord," and so forth. And of this conspiracy the Spirit prophesied, saying, "Let not my soul contend," desiring to draw them off, if possible, so that that future crime might not happen through them. "They slew men, and houghed the bull; "by the "strong bull" he means Christ. And "they houghed," since, when He was suspended on the tree, they pierced through His sinews. Again, "in their anger they houghed a bull." And mark the nicety of the expression: for "they slew men, and houghed a bull." For they killed the saints, and they remain dead, awaiting the time of the resurrection. But as a young bull, so to speak, when houghed, sinks down to the ground, such was Christ in submitting voluntarily to the death of the flesh; but He was not overcome of death. But though as man He became one of the dead, He remained alive in the nature of divinity. For Christ is the bull,-an animal, above all, strong and neat and devoted to sacred use. And the Son is Lord of all power, who did no sin, but rather offered Himself for us, a savour of a sweet smell to His God and Father. Therefore let those hear who houghed this august bull: "Cursed be their anger, for it was stubborn; and their wrath, for it was hardened." But this people of the Jews dared to boast of houghing the bull: "Our hands shed this." For this is nothing different, I think, from the word of folly: "His blood" (be upon us), and so forth. Moses recalls the curse against Levi, or, rather converts it into a blessing, on account of the subsequent zeal of the tribe, and of Phinehas in particular, in behalf of God. But that against Simeon he did not recall. Wherefore it also was fulfilled in deed. For Simeon did not obtain an inheritance like the other tribes, for he dwelt in the midst of Judah. Yet his tribe was preserved, although it was small in numbers.

John 20:27 — Hippolytus Dogmatical and Historical Fragments

Luke 1:17 — Hippolytus Dogmatical and Historical Fragments

But since the Saviour was the beginning of the resurrection of all men, it was meet that the Lord alone should rise from the dead, by whom too the judgment is to enter for the whole world, that they who have wrestled worthily may be also crowned worthily by Him, by the illustrious Arbiter, to wit, who Himself first accomplished the course, and was received into the heavens, and was set down on the right hand of God the Father, and is to be manifested again at the end of the world as Judge. It is a matter of course that His forerunners must appear first, as He says by Malachi and the angel, "I will send to you Elias the Tishbite before the day of the Lord, the great and notable day, comes; and he shall turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, lest I come and smite the earth utterly." These, then, shall come and proclaim the manifestation of Christ that is to be from heaven; and they shall also perform signs and wonders, in order that men may be put to shame and turned to repentance for their surpassing wickedness and impiety.

Luke 1:20 — Hippolytus Dogmatical and Historical Fragments

Luke 1:26 — Hippolytus Refutation of All Heresies Book VI

But concerning the creation of this (Jesus), he expresses himself thus: That powers emanating from the second tetrad fashioned Jesus, who appeared on earth, and that the angel Gabriel filled the place of the Logos, and the Holy Spirit that of Zoe, and the "Power of the Highest" that of Anthropos, and the Virgin that of Ecclesia. And so it was, in Marcus' system, that the man (who appeared) in accordance with the dispensation was born through Mary. And when He came to the water, (he says) that He descended like a dove upon him who had ascended above and filled the twelfth number. And in Him resides the seed of these, that is, such as are sown along with Him, and that descend with (Him), and ascend with (Him). And that this power which descended upon Him, he says, is the seed of the Pleroma, which contains in itself both the Father and the Son, and the unnameable power of Sige, which is recognised through these and all the Aeons. And that this (seed) is the spirit which is in Him and spoke in Him through the mouth of the Son, the confession of Himself as Son of man, and of His being one who would manifest the Father; (and that) when this spirit came down upon Jesus, He was united with Him. The Saviour, who was of the dispensation, he says, destroyed death, whereas He made known (as) the Father Christ (Jesus). He says that Jesus, therefore, is the name of the man of the dispensation, and that it has been set forth for the assimilation and formation of Anthropos, who was about to descend upon Him; and that when He had received Him unto Himself, He retained possession of Him. And (he says) that He was Anthropos, (that) He (was) Logos, (that) He (was) Pater, and Arrhetus, and Sige, and Aletheia, and Ecclesia, and Zoe.

Luke 1:35 — Hippolytus Refutation of All Heresies Book 6

Luke 1:35 — Hippolytus Refutation of All Heresies Book VII

Luke 1:35 — Fragments - Dogmatic and Historical

Luke 2:7 — Exegetical Fragments

And if you please, we say that the Word was the first-born of God, who came down from heaven to the blessed Mary, and was made a first-born man in her womb, in order that the first-born of God might be manifested in union with a first-born man.

Luke 2:22 — Exegetical Fragments

When they brought Him to the temple to present Him to the Lord, they offered the oblations of purification. For if the gifts of purification according to the law were offered for Him, in this indeed He was made tinder the law. But the Word was not subject to the law in such wise as the sycophants fancy, since He is the law Himself; neither did God need sacrifices of purification, for He purifieth and sanctifieth all things at once in a moment. But though He took to Himself the frame of man as He received it from the Virgin, and was made under the law, and was thus purified after the manner of the first-born, it was not because He needed this ceremonial that He underwent its services, but only for the purpose of redeeming from the bondage of the law those who were sold under the judgment of the curse.

Luke 2:23 — Dubious Hippolytus Fragments

But as, in accordance with the train of our discussion, we have been constrained to come to the matter of the days of the dominion of the adversary, it is necessary to state in the first place what concerns his nativity and growth; and then we must turn our discourse, as we have said before, to the expounding of this matter, viz., that in all respects the accuser and son of lawlessness is to make himself like our Saviour. Thus also the demonstration makes the matter clear to us. Since the Saviour of the world, with the purpose of saving the race of men, was born of the immaculate and virgin Mary, and in the form of the flesh trod the enemy trader foot, in the exercise of the power of His own proper divinity; in the same manner also will the accuser come forth from an impure woman upon the earth, but shall be born of a virgin spuriously. For our God sojourned with us in the flesh, after that very flesh of ours which He made for Adam and all Adam's posterity, yet without sin. But the accuser, though he take up the flesh, will do it only in appearance; for how should we wear that flesh which he did not make himself, but against which he warreth daily? And it is my opinion, beloved, that he will assume this phenomenal kind of flesh as an instrument. For this reason also is he to be born of a virgin, as if a spirit, and then to the rest he will be manifested as flesh. For as to a virgin bearing, this we have known only in the case of the all-holy Virgin, who bore the Saviour verily clothed in flesh. For Moses says, "Every male that openeth the womb shall be called holy unto the Lord." This is by no means the case with him; but as the adversary will not open the womb, so neither will he take to himself real flesh, and be circumcised as Christ was circumcised. And even as Christ chose His apostles, so will he too assume a whole people of disciples like himself in wickedness.

Luke 2:25 — Hippolytus Exegetical Fragments

Luke 2:34 — Exegetical Fragments

The Lord is represented to us as a horseman; and the "heel" points us to the "last times." And His "falling" denotes His death; as it is written in the Gospel: "Behold, this (child) is set for the fall and rising again of many." We take the "robber" to be the traitor. Nor was there any other traitor to the Lord save the (Jewish) people. "Shall rob him," i.e., shall plot against him. At the heels: that refers to the help of the Lord against those who lie in wait against Him. And again, the words "at the heels" denote that the Lord will take vengeance swiftly. He shall be well armed in the foot (heel), and shall overtake and rob the robber's troop.

Luke 3:9 — Hippolytus Refutation of All Heresies Book 6

All things, therefore, he says, when unbegotten, are in us potentially, not actually, as the grammatical or geometrical (art). If, then, one receives proper instruction and teaching, and (where consequently) what is bitter will be altered into what is sweet,-that is, the spears into pruning-hooks, and the swords into plough-shares, -there will not be chaff and wood begotten for fire, but mature fruit, fully formed, as I said, equal and similar to the unbegotten and indefinite power. If, however, a tree continues alone, not producing fruit fully formed, it is utterly destroyed. For somewhere near, he says, is the axe (which is laid) at the roots of the tree. Every tree, he says, which does not produce good fruit, is hewn down and cast into fire.

Luke 3:9 — Hippolytus Refutation of All Heresies Book V

And this same (one) is styled also by the Phrygians "unfruitful." For he is unfruitful when he is carnal, and causes the desire of the flesh. This, he says, is what is spoken: "Every tree not producing good fruit, is cut down and cast into the fire." For these fruits, he says, are only rational living men, who enter in through the third gate. They say, forsooth, "Ye devour the dead, and make the living; (but) if ye eat the living, what will ye do? "They assert, however, that the living "are rational faculties and minds, and men-pearls of that unportrayable one cast before the creature below." This, he says, is what (Jesus) asserts: "Throw not that which is holy unto the dogs, nor pearls unto the swine." Now they allege that the work of swine and dogs is the intercourse of the woman with a man. And the Phrygians, he says, call this very one "goat-herd" (Aipolis), not because, he says, he is accustomed to feed the goats female and male, as the natural (men) use the name, but because, he says, he is "Aipolis"-that is, always ranging over,-who both revolves and carries around the entire cosmical system by his revolutionary motion. For the word "Polein" signifies to turn and change things; whence, he says, they all call the twos centre of the heaven poles (Poloi).

Luke 3:14 — Dubious Hippolytus Fragments

Then shall the holy angels run on their commission to gather together all the nations, whom that terrible voice of the trumpet shall awake out of sleep. And before the judgment-seat of Christ shall stand those who once were kings and rulers, chief priests and priests; and they shall give an account of their administration, and of the fold, whoever of them through their negligence have lost one sheep out of the flock. And then shall be brought forward soldiers who were riot content with their provision, but oppressed widows and orphans and beggars. Then shall be arraigned the collectors of tribute, who despoil the poor man of more than is ordered, and who make real gold like adulterate, in order to mulct the needy, in fields and in houses and in the churches. Then shall rise up the lewd with shame, who have not kept their bed undefiled, but have been ensnared by all manner of fleshly beauty, and have gone in the way of their own lusts. Then shall rise up those who have not kept the love of the Lord, mute and gloomy, because they contemned the light commandment of the Saviour, which says, Thou shalt love try neighbour as thyself. Then they, too, shall weep who have possessed the unjust balance, and unjust weights and measures, and dry measures, as they wait for the righteous Judge.

Luke 4:18 — Exegetical Fragments

And for this reason Gabriel says: "And to anoint the Most Holy." And the Most Holy is none else but the Son of God alone, who, when He came and manifested Himself, said to them, "The Spirit of the Lord is upon me, because He has anointed me; " and so forth. Whosoever, therefore, believed on the heavenly Priest, were cleansed by that same Priest, and their sins were blotted out. And whosoever believe it not on Him, despising Him as a man, had their sins sealed, as those which could not be taken away; whence the angel, foreseeing that not all should believe on Him, said, "To finish sins, and to seal up sins." For as many as continued to disbelieve Him, even to the end, had their sins not finished, but sealed to be kept for judgment. But as many as will believe on Him as One able to remit sins, have their sins blotted out. Wherefore he says: "And to seal up vision and prophet."

Luke 6:35 — Hippolytus Refutation of All Heresies Book V

Luke 6:41 — Hippolytus Refutation of All Heresies Book VIII

Since the great body of (the heretics) do not employ the counsel of the Lord, by having the beam in the eye, and announce that they see when in reality labouring under blindness, it seems to us expedient in no wise to be silent concerning the tenets of these. Our object is, that by the refutation accomplished by us, the (heretics), being of themselves ashamed, may be brought to know how the Saviour has advised (men) first to take away the beam, then to behold clearly the mote that is in thy brother's eye. Having therefore adequately and sufficiently explained the doctrines of the majority (of the heretics) in the seven books before this, we shall not now be silent as regards the (heterodox) opinions that follow (from these). We shall by this means exhibit the abundance of the grace of the Holy Spirit; and we shall refute those (who suppose) that they have acquired stedfastness of doctrine, when it is only in appearance.

Luke 7:41 — Hippolytus Exegetical Fragments

Let us inquire, further, why there are one hundred and fifty psalms. That the number fifty is sacred, is manifest from the days of the celebrated festival of Pentecost, which indicates release from labours, and (the possession of) joy. For which reason neither fasting nor bending the knee is decreed for those days. For this is a symbol of the great assembly that is reserved for future times. Of which times there was a shadow in the land of Israel in the year called among the Hebrews "Jobel" (Jubilee). which is the fiftieth year in number, and brings with it liberty for the slave, and release from debt, and the like. And the holy Gospel knows also the remission of the number fifty, and of that number which is cognate with it, and stands by it, viz., five hundred; for it is not without a purpose that we have given us there the remission of fifty pence and of five hundred. Thus, then, it was also meet that the hymns to God on account of the destruction of enemies, and in thanksgiving for the goodness of God, should contain not simply one set of fifty, but three such, for the name of Father, and Son, and Holy Spirit.

Luke 7:50 — Dubious Hippolytus Fragments

Ye have heard, beloved, the answer of the Lord; ye have learned the sentence of the Judge; ye have been given to understand what kind of awful scrutiny awaits us, and what day and what hour are before us. Let us therefore ponder this every day; let us meditate on this both day and night, both in the house, and by the way, and in the churches, that we may not stand forth at that dread and impartial judgment condemned, abased, and sad, but with purity of action, life, conversation, and confession; so that to us also the merciful and benignant God may say, "Thy faith hath saved thee, go in peace; " and again, "Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many, things: enter thou into the joy of thy Lord." Which joy may it be ours to reach, by the grace and kindness of our Lord Jesus Christ, to whom pertain glory, honour, and adoration, with His Father, who is without beginning, and His holy, and good, and quickening Spirit, now and ever, and to the ages of the ages. Amen.

Luke 9:5 — Hippolytus Dogmatical and Historical Fragments

Luke 13:7 — Hippolytus Refutation of All Heresies Book VIII

(The Docetae maintain) that God is the primal (Being), as it were a seed of a fig-tree, which is altogether very diminutive in size, but infinite in power. (This seed constitutes, according to the Docetae,) a lowly magnitude, incalculable in multitude, (and) labouring under no deficiency as regards generation. (This seed is) a refuge for the terror-stricken, a shelter of the naked, a veil for modesty, (and) the sought-for produce, to which He came in search (for fruit), he says, three times, and did not discover (any). Wherefore, he says, He cursed the fig-tree, because He did not find upon it that sweet fruit-the sought-for produce. And inasmuch as the Deity is, according to them to express myself briefly-of this description and so great, that is, small and minute, the world, as it seems to them, was made in some such manner as the following: When the branches of the fig-tree became tender, leaves budded (first), as one may (generally) see, and next in succession the fruit. Now, in this (fruit) is preserved treasured the infinite and incalculable seed of the fig-tree. We think, therefore, (say the Docetae,) that there are three (parts) which are primarily produced by the seed of the fig-tree, (viz.,) stem, which constitutes the fig-tree, leaves, and fruit-the fig itself, as we have previously declared. In this manner, the (Docetic) affirms, have been produced three Aeons, which are principles from the primal originating cause of the universe. And Moses has not been silent on this point, when he says, that there are three words of God, "darkness, gloom, tempest, and added no more." For the (Docetic) says, God has made no addition to the three Aeons; but these, in every respect. have been sufficient for (the exigencies of) those who have been begotten and are sufficient. God Himself, however, remains with Himself, far separated from the three Aeons. When each of these Aeons had obtained an originating cause of generation, he grew, as has been declared, by little and little, and (by degrees) was magnified, and (ultimately) became perfect. But they think that that is perfect which is reckoned at ten. When, therefore, the Aeons had become equal in number and in perfection, they were, as (the Docetae) are of opinion, constituted thirty Aeons in all, while each of them attains full perfection in a decade. And the three are mutually distinct, and hold one (degree of) honour relatively to one another, differing in position merely, because one of them is first, and the other second, and the other of these third. Position, however, afforded them diversity of power. For he who has obtained a position nearest to the primal Deity-who is, as it were, a seed-possessed a more productive power than the rest, inasmuch as he himself who is the immeasurable one, measured himself tenfold in bulk. He, however, who in position is second to the primal Deity, has, inasmuch as he is the incomprehensible one, comprehended himself sixfold. But he who is now third in position is conveyed to an infinite distance, in consequence of the dilatation of his brethren. (And when this third Aeon) had thrice realized himself in thought, he encircled himself with, as it were, some eternal chain of union.

Luke 13:15 — Exegetical Fragments

For when He came who is the fulfilling of the law and of the prophets (for the law and the prophets were till John), it was necessary that the things spoken by them should be confirmed (sealed), in order that at the coming of the Lord all things loosed should be brought to light, and that things bound of old should now be loosed by Him, as the Lord said Himself to the rulers of the people, when they were indignant at the cure on the Sabbath-day: "Ye hypocrites, doth not each one of you loose his ox or his ass from the stall, and lead him away to watering? and ought not this woman, being a daughter of Abraham, whom Satan hath bound these eighteen years, be loosed on the Sabbath-day? " Whomsoever, therefore, Satan bound in chains, these did the Lord on His coming loose from the bonds of death, having bound our strong adversary and delivered humanity. As also Isaiah says: "Then will He say to those in chains, Go forth; and to them that are in darkness, Show yourselves."

Luke 15:4 — Hippolytus Refutation of All Heresies Book VI

Now the Pythagoreans make the following statements: that the universe consists of a Monad and Duad, and that by reckoning from a monad as far as four they thus generate a decade. And again, a duad coming forth as far as the remarkable (letter),-for instance, two and four and six,-exhibited the (number) twelve. And again, if we reckon from the duad to the decade, thirty is produced; and in this are comprised the ogdoad, and decade, and dodecade. And therefore, on account of its having the remarkable (letter), the dodecade has concomitant with it a remarkable passion. And for this reason (they maintain) that when an error had arisen respecting the twelfth number, the sheep skipped from the flock and wandered away; for that the apostasy took place, they say, in like manner from the decade. And with a similar reference to the dodecade, they speak of the piece of money which, on losing, a woman, having lit a candle, searched for diligently. (And they make a similar application) of the loss (sustained) in the case of the one sheep out of the ninety and nine; and adding these one into the other, they give a fabulous account of numbers. And in this way, they affirm, when the eleven is multiplied into nine, that it produces the number ninety and nine; and on this account that it is said that the word Amen embraces the number ninety-nine. And in regard of another number they express themselves in this manner: that the letter Eta along with the remarkable one constitutes all ogdoad, as it is situated in the eighth place from Alpha. Then, again, computing the number of these elements without the remarkable (letter), and adding them together up to Eta, they exhibit the number thirty. For any one beginning from the Alpha to the Eta will, after subtracting the remarkable (letter), discover the number of the elements to be the number thirty. Since, therefore, the number thirty is unified from the three powers; when multiplied thrice into itself it produced ninety, for thrice thirty is ninety, (and this triad when multiplied into itself produced nine). In this way the Ogdoad brought forth the number ninety-nine from the first Ogdoad, and Decade, and Dodecade. And at one time they collect the number of this (trio) into an entire sum, and produce a triacontad; whereas at another time they subtract twelve, and reckon it at eleven. And in like manner, (they subtract) ten and make it nine. And connecting these one into the other, and multiplying them tenfold, they complete the number ninety-nine. Since, however, the twelfth Aeon, having left the eleven (Aeons above), and departing downwards, withdrew, they allege that even this is correlative (with the letters). For the figure of the letters teaches (us as much). For L is placed eleventh of the letters, and this L is the number thirty. And (they say) that this is placed according to an image of the dispensation above; since from Alpha, irrespective of the remarkable (letter), the number of the letters themselves, added together up to L, according to the augmentation of the letters with the L itself, produces the number ninety-nine. But that the L, situated in the eleventh (of the alphabet), came down to search after the number similar to itself, in order that it might fill up the twelfth number, and that when it was discovered it was filled up, is manifest from the shape itself of the letter. For Lambda, when it attained unto, as it were, the investigation of what is similar to itself, and when it found such and snatched it away, filled up the place of the twelfth, the letter M, which is composed of two Lambdas. And for this reason (it was) that these (adherents of Marcus), through their knowledge, avoid the place of the ninety-nine, that is, the Hysterema, a type of the left hand, and follow after the one which, added to ninety-nine, they say was transferred to his own right hand.

Luke 16:10 — Hippolytus Refutation of All Heresies Book X

Therefore this solitary and supreme Deity, by an exercise of reflection, brought forth the Logos first; not the word in the sense of being articulated by voice, but as a ratiocination of the universe, conceived and residing in the divine mind. Him alone He produced from existing things; for the Father Himself constituted existence, and the being born from Him was the cause of all things that are produced. The Logos was in the Father Himself, bearing the will of His progenitor, and not being unacquainted with the mind of the Father. For simultaneously with His procession from His Progenitor, inasmuch as He is this Progenitor's first-born, He has, as a voice in Himself, the ideas conceived in the Father. And so it was, that when the Father ordered the world to come into existence, the Logos one by one completed each object of creation, thus pleasing God. And some things which multiply by generation He formed male and female; but whatsoever beings were designed for service and ministration He made either male, or not requiring females, or neither male nor female. For even the primary substances of these, which were formed out of nonentities, viz., fire and spirit, water and earth, are neither male nor female; nor could male or female proceed from any one of these, were it not that God, who is the source of all authority, wished that the Logos might render assistance in accomplishing a production of this kind. I confess that angels are of fire, and I maintain that female spirits are not present with them. And I am of opinion that sun and moon and stars, in like manner, are produced from fire and spirit, and are neither male nor female. And the will of the Creator is, that swimming and winged animals are from water, male and female. For so God, whose will it was, ordered that there should exist a moist substance, endued with productive power. And in like manner God commanded, that from earth should arise reptiles and beasts, as well males and females of all sorts of animals; for so the nature of the things produced admitted. For as many things as He willed, God made from time to time. These things He created through the Logos, it not being possible for things to be generated otherwise than as they were produced. But when, according as He willed, He also formed (objects), He called them by names, and thus notified His creative effort. And making these, He formed the ruler of all, and fashioned him out of all composite substances. The Creator did not wish to make him a god, and failed in His aim; nor an angel,-be not deceived,-but a man. For if He had willed to make thee a god, He could have done so. Thou hast the example of the Logos. His will, however, was, that you should be a man, and He has made thee a man. But if thou art desirous of also becoming a god, obey Him that has created thee, and resist not now, in order that, being found faithful in that which is small, you may be enabled to have entrusted to you also that which is great.

Luke 16:24 — Hippolytus Dogmatical and Historical Fragments

For all, the righteous and the unrighteous alike, shall be brought before God the Word. For the Father hath committed all judgment to Him; and in fulfilment of the Father's counsel, He cometh as Judge whom we call Christ. For it is not Minos and Rhadamanthys that are to judge (the world), as ye fancy, O Greeks, but He whom God the Father hath glorified, of whom we have spoken elsewhere more in particular, for the profit of those who seek the truth. He, in administering the righteous judgment of the Father to all, assigns to each what is righteous according to his works. And being present at His judicial decision, all, both men and angels and demons, shall utter one voice, saying, "Righteous is Thy judgment." Of which voice the justification will be seen in the awarding to each that which is just; since to those who have done well shall be assigned righteously eternal bliss, and to the lovers of iniquity shall be given eternal punishment. And the fire which is un-quenchable and without end awaits these latter, and a certain fiery worm which dieth not, and which does not waste the body, but continues bursting forth from the body with unending pain. No sleep will give them rest; no night will soothe them; no death will deliver them from punishment; no voice of interceding friends will profit them. For neither are the righteous seen by them any longer, nor are they worthy of remembrance. But the righteous will remember only the righteous deeds by which they reached the heavenly kingdom, in which there is neither sleep, nor pain, nor corruption, nor care, nor night, nor day measured by time; nor sun traversing in necessary course the circle of heaven, which marks the limits of seasons, or the points measured out for the life of man so easily read; nor moon waning or waxing, or inducing the changes of seasons, or moistening the earth; no burning sun, no changeful Bear, no Orion coming forth, no numerous wandering of stars, no painfully-trodden earth, no abode of paradise hard to find; no furious roaring of the sea, forbidding one to touch or traverse it; but this too will be readily passable for the righteous, although it lacks no water. There will be no heaven inaccessible to men, nor will the way of its ascent be one impossible to find; and there will be no earth unwrought, or toilsome for men, but one producing fruit spontaneously in beauty and order; nor will there be generation of wild beasts again, nor the bursting substance of other creatures. Neither with man will there be generation again, but the number of the righteous remains indefectible with the righteous angels and spirits. Ye who believe these words, O men, will be partakers with the righteous, and will have part in these future blessings, which "eye hath not seen nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him." To Him be the glory and the power, for ever and ever. Amen.

Luke 17:4 — Hippolytus Refutation of All Heresies Book V

But they assert that not only is there in favour of their doctrine, testimony to be drawn from the mysteries of the Assyrians, but also from those of the Phrygians concerning the happy nature-concealed, and yet at the same time disclosed-of things that have been, and are coming into existence, and moreover will be,-(a happy nature) which, (the Naassene) says, is the kingdom of heaven to be sought for within a man. And concerning this (nature) they hand down an explicit passage, occurring in the Gospel inscribed according to Thomas, expressing themselves thus: "He who seeks me, will find me in children from seven years old; for there concealed, I shall in the fourteenth age be made manifest." This, however, is not (the teaching) of Christ, but of Hippocrates, who uses these words: "A child of seven years is half of a father." And so it is that these (heretics), placing the originative nature of the universe in causative seed, (and) having ascertained the (aphorism) of Hippocrates, that a child of seven years old is half of a father, say that in fourteen years, according to Thomas, he is manifested. This, with them, is the ineffable and mystical Logos. They assert, then, that the Egyptians, who after the Phrygians, it is established, are of greater antiquity than all mankind, and who confessedly were the first to proclaim to all the rest of men the rites and orgies of, at the same time, all the gods, as well as the species and energies (of things), have the sacred and august, and for those who are not initiated, unspeakable mysteries of Isis. These, however, are not anything else than what by her of the seven dresses and sable robe was sought and snatched away, namely, the pudendum of Osiris. And they say that Osiris is water. But the seven-robed nature, encircled and arrayed with seven mantles of ethereal texture-for so they call the planetary stars, allegorizing and denominating them ethereal robes,-is as it were the changeable generation, and is exhibited as the creature transformed by the ineffable and unportrayable, and inconceivable and figureless one. And this, (the Naassene) says, is what is declared in Scripture, "The just will fall seven times, and rise again." For these falls, he says, are the changes of the stars, moved by Him who puts all things in motion.

Luke 17:21 — Hippolytus Refutation of All Heresies Book V

Luke 18:2 — Hippolytus Dogmatical and Historical Fragments

He then, having gathered to himself the unbelieving everywhere throughout the world, comes at their call to persecute the saints, their enemies and antagonists, as the apostle and evangelist says: "There was in a city a judge, which feared not God, neither regarded man: and there was a widow in that city, who came unto him, saying, Avenge me of mine adversary. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her." By the unrighteous judge, who fears not God, neither regards man, he means without doubt Antichrist, as he is a son of the devil and a vessel of Satan. For when he has the power, he will begin to exalt himself against God, neither in truth fearing God, nor regarding the Son of God, who is the Judge of all. And in saying that there was a widow in the city, he refers to Jerusalem itself, which is a widow indeed, forsaken of her perfect, heavenly spouse, God. She calls Him her adversary, and not her Saviour; for she does not understand that which was said by the prophet Jeremiah: "Because they obeyed not the truth, a spirit of error shall speak then to this people and to Jerusalem." And Isaiah also to the like effect: "Forasmuch as the people refuseth to drink the water of Siloam that goeth softly, but chooseth to have Rasin and Romeliah's son as king over you: therefore, lo, the Lord bringeth up upon you the water of the river, strong and full, even the king of Assyria." By the king he means metaphorically Antichrist, as also another prophet saith: "And this man shall be the peace from me, when the Assyrian shall come up into your land, and when he shall tread in your mountains."

Luke 21:8 — Dubious and Spurious Pieces

And what am I to say with respect to men, when the very elements themselves will disown their order? There will be earthquakes in every city, and plagues in every country; and monstrous thunderings and frightful lightnings will burn up both houses and fields. Storms of winds will disturb both sea and land excessively; and there will be unfruitfulness on the earth, and a roaring in the sea, and an intolerable agitation on account of souls and the destruction of men. There will be signs in the sun, and signs in the moon, deflections in the stars, distresses of nations, intemperateness in the atmosphere, discharges of hail upon the face of the earth, winters of excessive severity, different frosts, inexorable scorching winds, unexpected thunderings, unlooked-for conflagrations; and in general, lamentation and mourning in the whole earth, without consolation. For, "because iniquity shall abound, the love of many shall wax cold." By reason of the agitation and confusion of all these, the Lord of the universe cries in the Gospel, saying, "Take heed that ye be not deceived; for many shall come in my name, saying, I am Christ, and the time draweth near: go ye not therefore after them. But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not yet by and by." Let us observe the word of the Saviour, how He always admonished us with a view to our security: "Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ."

Luke 21:18 — Hippolytus Dogmatical and Historical Fragments

These things, then, being to come to pass, beloved, and the one week being divided into two parts, and the abomination of desolation being manifested then, and the two prophets and forerunners of the Lord having finished their course, and the whole world finally approaching the consummation, what remains but the coming of our Lord and Saviour Jesus Christ from heaven, for whom we have looked in hope? who shall bring the conflagration and just judgment upon all who have refused to believe on Him. For the Lord says, "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." "And there shall not a hair of your head perish." "For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be. For wheresoever the carcase is, there will the eagles be gathered together." Now the fall took place in paradise; for Adam fell there. And He says again, "Then shall the Son of man send His angels, and they shall gather together His elect from the four winds of heaven." And David also, in announcing prophetically the judgment and coming of the Lord, says, "His going forth is from the end of the heaven, and His circuit unto the end of the heaven: and there is no one hid from the heat thereof." By the heat he means the conflagration. And Esaias speaks thus: "Come, my people, enter thou into thy chamber, (and) shut thy door: hide thyself as it were for a little moment, until the indignation of the Lord be overpast." And Paul in like manner: "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth of God in unrighteousness."

Luke 21:28 — Hippolytus Dogmatical and Historical Fragments

Luke 22:16 — Hippolytus Dogmatical and Historical Fragments

Now that neither in the first nor in the last there was anything false is evident; for he who said of old, "I will not any more eat the passover," probably partook of supper before the passover. But the passover He did not eat, but He suffered; for it was not the time for Him to eat.

Luke 22:42 — Hippolytus Dogmatical and Historical Fragments

He was altogether in all, and everywhere; and though He filleth the universe up to all the principalities of the air, He stripped Himself again. And for a brief space He cries that the cup might pass from Him, with a view to show truly that He was also man. But remembering, too, the purpose for which He was sent, He fulfils the dispensation (economy) for which He was sent, and exclaims, "Father, not my will," and, "The spirit is willing, but the flesh is weak."

Luke 22:44 — AGAINST NOETUS 18

Although he was God clearly revealed, he did not disown what was human about himself as well. He is hungry and exhausted, weary and thirsty; he fears and flees and is troubled when he prays. He sleeps on a pillow, yet as God he has a nature that does not know sleeping. He asks to be excused the suffering of the cup, yet he was present in the world for this very reason. In his agony, he sweats and an angel strengthens him, yet he strengthens those who believe in him and has taught them by his example to treat death with contempt.

Luke 23:53 — Exegetical Fragments

Malachi 4:5 — ON THE ANTICHRIST 46

But since the Savior was the beginning of the resurrection of all people, it was fitting that the Lord alone should rise from the dead, by whom too the judgment is to enter the whole world, that they who have wrestled worthily may be also crowned worthily by him, by the illustrious Arbiter. [That is, he] himself first accomplished the course, and was received into the heavens, and was set down on the right hand of God the Father, and is to be manifested again at the end of the world as judge. It is a matter of course that his forerunners must appear first, as he says by Malachi and the angel, "I will send to you Elijah the Tishbite before the Day of the Lord, the great and notable day, comes; and he shall turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, lest I come and smite the earth utterly." These, then, shall come and proclaim the manifestation of Christ that is to be from heaven; and they shall also perform signs and wonders; in order that people may be put to shame and turned to repentance for their surpassing wickedness and impiety.

Matthew 6:11 — Exegetical Fragments

For this reason we are enjoined to ask what is sufficient for the preservation of the substance of the body: not luxury, but food, which restores what the body loses, and prevents death by hunger; not tables to inflame and drive on to pleasures, nor such things as make the body wax wanton against the soul; but bread, and that, too, not for a great number of years, but what is sufficient for us to-day.

Matthew 12:40 — Fragments - Dogmatic and Historical

After a little space the stone will come from heaven which smites the image and breaks it in pieces, and subverts all the kingdoms, and gives the kingdom to the saints of the Most High. This is the stone which becomes a great mountain, and fills the whole earth, of which Daniel says: "I saw in the night visions, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and was brought near before Him. And there was given Him dominion, and glory, and a kingdom; and all peoples, tribes, and languages shall serve Him: and His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed." He showed all power given by the Father to the Son, who is ordained Lord of things in heaven, and things on earth, and things under the earth, and Judge of all: of things in heaven, because He was born, the Word of God, before all (ages); and of things on earth, because He became man in the midst of men, to re-create our Adam through Himself; and of things under the earth, because He was also reckoned among the dead, preaching the Gospel to the souls of the saints, (and) by death overcoming death.

Matthew 24:20-22 — Commentary on Daniel 4.52.1-2

Matthew 24:29-30 — Commentary on Daniel 4.52.3-4

"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 heaven shall be shaken and then they shall see the Son of Man coming with power and great glory." [Matthew 24:29-30] 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," [Revelation 13:2, 12] how much more rather that the Son of God, when he takes all authority of heavenly and earthly and subterranean things, shall trouble all the earth and the elements in it, arriving to avenge the saints with angelic power and patriarchal glory, when he comes to be glorified in his saints and to be marveled by all who pray to him and to repay those who persecuted us with persecution, but to repay us who were persecuted with rest.

Micah 2:7 — Fragments - Dogmatic and Historical

But some one will say to me, You adduce a thing strange to me, when you call the Son the Word. For John indeed speaks of the Word, but it is by a figure of speech. Nay, it is by no figure of speech. For while thus presenting this Word that was from the beginning, and has now been sent forth, he said below in the Apocalypse, "And I saw heaven opened, and behold a white horse; and He that sat upon him (was) Faithful and True; and in righteousness He doth judge and make war. And His eyes (were) as flame of fire, and on His head were many crowns; and He had a name written that no man knew but He Himself. And He (was) clothed in a vesture dipped in blood: and His name is called the Word of God." See then, brethren, how the vesture sprinkled with blood denoted in symbol the flesh, through which the impassible Word of God came under suffering, as also the prophets testify to me. For thus speaks the blessed Micah: "The house of Jacob provoked the Spirit of the Lord to anger. These are their pursuits. Are not His words good with them, and do they walk rightly? And they have risen up in enmity against His countenance of peace, and they have stripped off His glory." That means His suffering in the flesh. And in like manner also the blessed Paul says, "For what the law could not do, in that it was weak, God, sending His own Son in the likeness of sinful flesh, condemned sin in the flesh, that the righteousness of the law might be shown in us, who walk not after the flesh, but after the Spirit." What Son of His own, then, did God send through the flesh but the Word, whom He addressed as Son because He was to become such (or be begotten) in the future? And He takes the common name for tender affection among men in being called the Son. For neither was the Word, prior to incarnation and when by Himself, yet perfect Son, although He was perfect Word, only-begotten. Nor could the flesh subsist by itself apart from the Word, because it has its subsistence in the Word. Thus, then, one perfect Son of God was manifested.

Mark 1:10 — THE DISCOURSE ON THE HOLY THEOPHANY 6

Do you see, beloved, how many and how great blessings we would have lost if the Lord had yielded to the exhortation of John and declined baptism? For the heavens had been shut before this. The region above was inaccessible. We might descend to the lower parts, but not ascend to the upper. So it happened not only that the Lord was being baptized—he also was making new the old creation. He was bringing the alienated under the scepter of adoption. For straightway "the heavens were opened to him." A reconciliation took place between the visible and the invisible. The celestial orders were filled with joy, the diseases of earth were healed, secret things made known, those at enmity restored to amity. For you have heard the word of the Evangelist, saying, "The heavens were opened to him," on account of three wonders. At the baptism of Christ the Bridegroom, it was fitting that the heavenly chamber should open its glorious gates. So when the Holy Spirit descended in the form of a dove, and the Father's voice spread everywhere, it was fitting that "the gates of heaven should be lifted up."

Mark 1:11 — THE DISCOURSE ON THE HOLY THEOPHANY 7

For this reason did the Father send down the Holy Spirit from heaven upon the One who was baptized.… For what reason? That the faithfulness of the Father's voice might be made known.… Listen to the Father's voice: "This is my beloved Son, in whom I am well pleased." This is he who is named the son of Joseph, who according to the divine essence is my only begotten. "This is my beloved Son," yes, none other than the One who himself becomes hungry, yet feeds countless numbers. He is my Son who himself becomes weary, yet gives rest to the weary. He has no place to lay his head, yet bears up all things in his hand. He suffers, yet heals sufferings. He is beaten, yet confers liberty upon the world. He is pierced in his side, yet repairs the side of Adam.

Mark 2:8 — Against the Heresy of One Noetus

Mark 4:3 — Hippolytus Refutation of All Heresies Book 8

And these (heretics) suppose that this is what is spoken by the Saviour: "A sower went forth to sow; and that which fell on the fair and good ground produced, some a hundred-fold, and some sixty-fold, and some thirty-fold." And for this reason, the (Docetic) says, (that the Saviour) has spoken the words, "He that hath ears to hear, let him hear," because these (truths)are not altogether rumours. All these Aeons, both the three and all those infinite (Aeons which proceed) from these indefinitely, are hermaphrodite Aeons. All these, then, after they had been increased and magnified, and had sprung from that one primary seed, (were actuated by a spirit) of concord and union, and they all coalesced into one Aeon. And in this manner they begot of a single virgin, Mary, a joint offspring, who is a Mediator, (that is,) the Saviour of all who are in the (covenant of) mediation. (And this Saviour is,) in every respect, coequal in power with the seed of the fig-tree, with the exception that he was generated. Whereas that primary seed, from whence the fig-tree sprung, is unbegotten. When, therefore, those three Aeons were adorned with all virtue and with all sanctity, so these teachers suppose, as well as that only begotten child-for he alone was begotten by those infinite Aeons from three immediately concerned in his birth, for three immeasurable Aeons being unanimous procreated him;-(after, I say, the Aeons and only Son were thus adorned,) the entire nature, which is cognised by intellect, was fashioned free from deficiency. Now, all those intelligible and eternal (entities) constituted light. Light, however, was not devoid of form, nor inoperative, nor in want, as it were, of the assistance of any (other power). But (light) proportionately with the multitude of those infinite (Aeons) indefinitely (generated) in conformity with the exemplar of the fig-tree, possesses in itself infinite species of various animals indigenous to that quarter of creation, and it shone down upon the underlying chaos. And when this (chaos) was simultaneously illuminated, and had form imparted to it by those diversified species from above, it derived (thereby) solidity, and acquired all those supernal species from the third Aeon, who had made himself threefold.

Mark 4:3 — Hippolytus Refutation of All Heresies Book V

Mark 4:31 — Hippolytus Refutation of All Heresies Book V

Mark 9:2 — Hippolytus Refutation of All Heresies Book 6

And he says, as the result of this computation and that proportion, that in the similitude of an image He appeared who after the six days Himself ascended the mountain a fourth person, and became the sixth. And (he asserts) that He (likewise) descended and was detained by the Hebdomad, and thus became an illustrious Ogdoad. And He contains in Himself of the elements the entire number which He manifested, as He came to His baptism. (And the symbol of manifestation was) the descent of the dove, which is O [mega] and Alpha, and which by the number manifested (by these is) 801. And for this reason (he maintains) that Moses says that man was created on the sixth day. And (he asserts) that the dispensation of suffering (took place) on the sixth day, which is the preparation; (and so it was) that on this (day) appeared the last man for the regeneration of the first man. And that the beginning and end of this dispensation is the sixth hour, at which He was nailed to the (accursed) tree. For (he says) that perfect Nous, knowing the sixfold number to be possessed of the power of production and regeneration, manifested to the sons of light the regeneration that had been introduced into this number by that illustrious one who had appeared. Whence also he says that the double letters involve the remarkable number. For the illustious number, being intermingled with the twenty-four elements, produced the name (consisting) of the thirty letters.

Mark 10:18 — Hippolytus Refutation of All Heresies Book VII

Marcion, adopting these sentiments, rejected altogether the generation of our Saviour. He considered it to be absurd that tinder the (category of a) creature fashioned by destructive Discord should have been the Logos that was an auxiliary to Friendship-that is, the Good Deity. (His doctrine,) however, was that, independent of birth, (the Logos) Himself descended from above in the fifteenth year of the reign of Tiberius Caesar, and that, as being intermediate between the good and bad Deity, He proceeded to give instruction in the synagogues. For if He is a Mediator, He has been, he says, liberated from the entire nature of the Evil Deity. Now, as he affirms, the Demiurge is evil, and his works. For this reason, he affirms, Jesus came down unbegotten, in order that He might be liberated from all (admixture of) evil. And He has, he says, been liberated from the nature of the Good One likewise, in order that He may be a Mediator, as Paul states, and as Himself acknowledges: "Why call ye me good? there is one good," These, then, are the opinions of Marcion, by means of which he made many his dupes, employing the conclusions of Empedocles. And he transferred the philosophy invented by that (ancient speculator) into his own system of thought, and (out of Empedocles) constructed his (own) impious heresy. But I consider that this has been sufficiently refuted by us, and that I have not omitted any opinion of those who purloin their opinions from the Greeks, and act despitefully towards the disciples of Christ, as if they had become teachers to them of these (tenets). But since it seems that we have sufficiently explained the doctrines of this (heretic), let us see what Carpocrates says.

Mark 10:18 — Hippolytus Refutation of All Heresies Book V

They affirm, then, concerning the substance of the seed which is a cause of all existent things, that it is none of these, but that it produces and forms all things that are made, expressing themselves thus: "I become what I wish, and I am what I am: on account of this I say, that what puts all things in motion is itself unmoved. For what exists remains forming all things, and nought of existing things is made." He says that this (one) alone is good, and that what is spoken by the Saviour is declared concerning this (one): "Why do you say that am good? One is good, my Father which is in the heavens, who causeth His sun to rise upon the just and unjust, and sendeth rain upon saints and sinners." But who the saintly ones are on whom He sends the rain, and the sinners on whom the same sends the rain, this likewise we shall afterwards declare with the rest. And this is the great and secret and unknown mystery of the universe, concealed and revealed among the Egyptians. For Osiris, (the Naassene) says, is in temples in front of Isis; and his pudendum stands exposed, looking downwards, and crowned with all its own fruits of things that are made. And (he affirms) that such stands not only in the most hallowed temples chief of idols, but that also, for the information of all, it is as it were a light not set under a bushel, but upon a candlestick, proclaiming its message upon the housetops, in all byways, and all streets, and near the actual dwellings, placed in front as a certain appointed limit and termination of the dwelling, and that this is denominated the good (entity) by all. For they style this good-producing, not knowing what they say. And the Greeks, deriving this mystical (expression) from the Egyptians, preserve it until this day. For we behold, says (the Naassene), statues of Mercury, of such a figure honoured among them.

Mark 10:38 — Hippolytus Refutation of All Heresies Book V

Mark 11:13 — The Refutations of All Heresies Book VIII

Mark 13:14 — Treatise on Christ and Antichrist

The Lord also says, "When ye shall see the abomination of desolation stand in the holy place (whoso readeth, let him understand), then let them which be in Judea flee into the mountains, and let him which is on the housetop not come down to take his clothes; neither let him which is in the field return back to take anything out of his house. And woe unto them that are with child, and to them that give suck, in those days! for then shall be great tribulation, such as was not since the beginning of the world. And except those days should be shortened, there should no flesh be saved." And Daniel says, "And they shall place the abomination of desolation a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand two hundred and ninety-five days."

Mark 13:18 — AGAINST GAIUS 5

Hippolytus otherwise interprets that which is said in the Gospel, When indeed ye shall see the pollution of desolation : for he says that it is not concerning the Jews, and the laying waste of Jerusalem, that these things are said, but concerning the end of Antichrist. The elect he speaks of are the Christians who are in this conflict. And He says, Pray that ye fly not on the Sabbath or in winter : i. e. He advises that we be not overtaken by those things that are coming on us, when we are unoccupied in righteousness, as the Jews [are unoccupied] on the Sabbath, or troubled with worldly cares and sins, as one that is in a winter storm. There shall be tribulation such as there was not like it since the beginning of the world, etc.

Mark 13:28 — ON MATTHEW

The summer signifies the end of the world, because at that time fruits are gathered up and stored.

Numbers 24:1 — Hippolytus Exegetical Fragments

Now, in order that He might be shown to have together in Himself at once the nature of God and that of man,-as the apostle, too, says: "Mediator between God and men, the man Christ Jesus. Now a mediator is not of one man, but two," -it was therefore necessary that Christ, in becoming the Mediator between God and men, should receive from both an earnest of some kind, that He might appear as the Mediator between two distinct persons.

Philippians 2:6 — Hippolytus Refutation of All Heresies Book X

And the Sethians say that from the water was produced a first-begotten principle, namely a vehement and boisterous wind, and that it is a cause of all generation, which creates a sort of heat and motion in the world from the motion of the waters. And they maintain that this wind is fashioned like the hissing of a serpent into a perfect image. And on this the world gazes and hurries into generation, being inflamed as a womb; and from thence they are disposed to think that the generation of the universe has arisen. And they say that this wind constitutes a spirit, and that a perfect God has arisen from the fragrance of the waters, and that of the spirit, and from the brilliant light. And they affirm that mind exists after the mode of generation from a female-(meaning by mind) the supernal spark-and that, having been mingled beneath with the compounds of body, it earnestly desires to flee away, that escaping it may depart and not find dissolution on account of the deficiency in the waters. Wherefore it is in the habit of crying aloud from the mixture of the waters, according to the Psalmist, as they say, "For the entire anxiety of the light above is, that it may deliver the spark which is below from the Father beneath," that is, from wind. And the Father creates heat and disturbance, and produces for Himself a Son, namely mind, which, as they allege, is not the peculiar offspring of Himself. And these heretics affirm that the Son, on beholding the perfect Logos of the supernal light, underwent a transformation, and in the shape of a serpent entered into a womb, in order that he might be able to recover that Mind which is the scintillation from the light. And that this is what has been declared, "Who, being in the form of God, thought it not robbery to be equal with God; but made Himself of no reputation, and took upon Him the form of a servant." And the wretched and baneful Sethians are disposed to think that this constitutes the servile form alluded to by the Apostle. These, then, are the assertions which likewise these Sethians advance.

Philippians 2:7 — Fragments from Commentaries on Various Books of Scripture

Philippians 2:7 — Hippolytus Dogmatical and Historical Fragments

Philippians 2:10 — Fragments - Dogmatical and Historical

Philippians 2:11 — Dubious Hippolytus Fragments

And why should we add many words concerning those who are sisted before the bar? Then the righteous shall shine forth like the sun, while the wicked shall be shown to be mute and gloomy. For both the righteous and the wicked shall be raised incorruptible: the righteous, to be honoured eternally, and to taste immortal joys; and the wicked, to be punished in judgment eternally. Each ponders the question as to what answer he shall give to the righteous Judge for his deeds, whether good or bad. With all men each one's actions shall environ him, whether he be good or evil. For the powers of the heavens shall be shaken, and fear and trembling shall consume all things, both heaven and earth and things under the earth. And every tongue shall confess Him openly, and shall confess Him who comes to judge righteous judgment, the mighty God and Maker of all things. Then with fear and astonishment shall come angels, thrones, powers, principalities, dominions, and the cherubim and seraphim with their many eyes and six wings, all crying aloud with a mighty voice, "Holy, holy, holy is the Lord of hosts, omnipotent; the heaven and the earth are full of Thy glory." And the King of kings and Lord of lords, the Judge who accepts no man's person, and the Jurist who distributes justice to every man, shall be revealed upon His dread and lofty throne; and all the flesh of mortals shall see His face with great fear and trembling, both the righteous and the sinner.

Philippians 3:2 — Dubious Hippolytus Fragments

Philippians 3:15 — Hippolytus Exegetical Fragments

And what other light was this but the calling of the Gentiles, which is the trunk, i.e., the tree of the Lord, in whom engrafted it bears fruit? And the word, "giving increase of beauty in the case of the shoot," expresses the excellency of our calling. And if the words, "giving increase of beauty in the case of the shoot," are understood, as perhaps they may, with reference to its, the clause is still quite intelligible. For, by progressing in virtue, and attaining to better things, "reaching forth to those things which are before," according to the word of the blessed Paul, we rise ever to the higher beauty. I mean, however, of course, spiritual beauty, so that to us too it may be said hereafter, "The King greatly desired thy beauty."

Proverbs 1:1 — Hippolytus Exegetical Fragments

Proverbs, therefore, are words of exhortation serviceable for the whole path of life; for to those who seek their way to God, these serve as guides and signs to revive them when wearied with the length of the road. These, moreover, are the proverbs of "Solomon," that is to say, the "peacemaker," who, in truth, is Christ the Saviour. And since we understand the words of the Lord without offence, as being the words of the Lord, that no one may mislead us by likeness of name, he tells us who wrote these things, and of what people he was king, in order that the credit of the speaker may make the discourse acceptable and the hearers attentive; for they are the words of that Solomon to whom the Lord said: "I will give thee a wise and an understanding heart; so that there has been none like thee upon the earth, and after thee there shall not arise any like unto thee," and as follows in what is written of him. Now he was the wise son of a wise father; wherefore there is added the name of David, by whom Solomon was begotten. From a child he was instructed in the sacred Scriptures, and obtained his dominion not by lot, nor by force, but by the judgment of the Spirit and the decree of God.

Proverbs 1:2 — Hippolytus Exegetical Fragments

"To know wisdom and instruction." He who knows the wisdom of God, receives from Him also instruction, and learns by it the mysteries of the Word; and they who know the true heavenly wisdom will easily understand the words of these mysteries. Wherefore he says: "To understand the difficulties of words; " for things spoken in strange language by the Holy Spirit become intelligible to those who have their hearts right with God.

Proverbs 1:11 — Hippolytus Exegetical Fragments

These things he understands of the people of the Jews, and their guilt in the blood of Christ; for they thought that He had His conversation (citizenship) on earth only.

Proverbs 3:35 — Hippolytus Exegetical Fragments

They will not simply obtain, but inherit. The wicked, again, even though they are exalted, are exalted only so as to have greater dishonour. For as one does not honour an ugly and mis-shapen fellow, if he exalts him, but only dishonours him the more, by making his shame manifest to a larger number; so also God exalts the wicked, in order that He may make their disgrace patent. For Pharaoh was exalted, but only to have the world as his accuser.

Proverbs 4:2 — Hippolytus Exegetical Fragments

It must be noted, that he names the law a good gift, on account of the man who takes gifts into his bosom unrighteously. And he forsakes the law who transgresses it; the law, namely, of which he speaks, or which he has kept.

Proverbs 4:8 — Hippolytus Exegetical Fragments

And what is meant by "exalt (fortify) her? "Surround her with holy thoughts; for you have need of large defence, since there are many things to imperil such a possession. But if it is in our power to fortify her, and if there are virtues in our power which exalt the knowledge of God, these will be her bulwarks,-as, for example, practice, study, and the whole chain of other virtues; and the man who observes these, honours wisdom; and the reward is, to be exalted to be with her, and to be embraced by her in the chamber of heaven.

Proverbs 4:14 — Hippolytus Exegetical Fragments

The heterodox are the "wicked," and the transgressors of the law are "evil men," whose "ways"-that is to say, their deeds-he bids us not enter.

Proverbs 4:25 — Hippolytus Exegetical Fragments

He "looks right on" who has thoughts free of passion; and he has true judgments, who is not in a state of excitement about external appearances. When he says, "Let thine eyes look right on," he means the vision of the soul; and when he gives the exhortation, "Eat honey, my son, that it may be sweet to thy palate," he uses "honey" figuratively, meaning divine doctrine, which restores the spiritual knowledge of the soul. But wisdom embraces the soul also; for, says he, "love her, that she may embrace thee." And the soul, by her embrace being made one with wisdom, is filled with holiness and purity. Yea more, the fragrant ointments of Christ are laid hold of by the soul's sense of smell.

Proverbs 4:27 — Hippolytus Exegetical Fragments

Virtue occupies the middle position; whence also he says, that manly courage is the mean between boldness and cowardice. And now he mentions the "right," not meaning thereby things which are right by nature, such as the virtues, but things which seem to thee to be right on account of their pleasures. Now pleasures are not simply sensual enjoyments, but also riches and luxury. And the "left" indicates envy, robberies, and the like. For "Boreas," says he, "is a bitter wind, and yet is called by name right." For, symbolically, under Boreas he designates the wicked devil by whom every flame of evil is kindled in the earth. And this has the name "right," because an angel is called by a right (propitious) name. Do thou, says he, turn aside from evil, and God will take care of thine end; for He will go before thee, scattering thine enemies, that thou mayest go in peace.

Proverbs 5:19 — Hippolytus Exegetical Fragments

He shows also, by the mention of the creature (the hind), the purity of that pleasure; and by the roe he intimates the quick responsive affection of the wife. And whereas he knows many things to excite, he secures them against these, and puts upon them the indissoluble bond of affection, setting constancy before them. And as for the rest, wisdom, figuratively speaking, like a stag, can repel and crush the snaky doctrines of the heterodox. Let her therefore, says he, be with thee, like a roe, to keep all virtue fresh. And whereas a wife and wisdom are not in this respect the same, let her rather lead thee; for thus thou shalt conceive good thoughts.

Proverbs 6:27 — Hippolytus Exegetical Fragments

That thou mayest not say, What harm is there in the eyes, when there is no necessity that he should be perverted who looks? he shows thee that desire is a fire, and the flesh is like a garment. The latter is an easy prey, and the former is a tyrant. And when anything harmful is not only taken within, but also held fast, it will not go forth again until it has made an exit for itself. For he who looks upon a woman, even though he escape the temptation, does not come away pure of all lust. And why should one have trouble, if he can be chaste and free of trouble? See what Job says: "I made a covenant with mine eyes, that I should not think of another's wife." Thus well does he know the power of abuse. And Paul for this reason kept "under his body, and brought it into subjection." And, figuratively speaking, he keeps a fire in his breast who permits an impure thought to dwell in his heart. And he walks upon coals who, by sinning in act, destroys his own soul.

Proverbs 7:22 — Hippolytus Exegetical Fragments

The "cemphus" is a kind of wild sea-bird, which has so immoderate an impulse to sexual enjoyment, that its eyes seem to fill with blood in coition; and it often blindly falls into snares, or into the hands of men. To this, therefore, he compares the man who gives himself up to the harlot on account of his immoderate lust; or else on account of the insensate folly of the creature, for he, too, pursues his object like one senseless. And they say that this bird is so much pleased with foam, that if one should hold foam in his hand as he sails, it will sit upon his hand. And it also brings forth with pain.

Proverbs 7:26 — Hippolytus Exegetical Fragments

You have seen her mischief. Wait not to admit the rising of lust; for her death is everlasting. And for the rest, by her words, her arguments in sooth, she wounds, and by her sins she kills those who yield to her. For many are the forms of wickedness that lead the foolish down to hell. And the chambers of death mean either its depths or its treasure. How, then, is escape possible?

Proverbs 9:1 — Hippolytus Exegetical Fragments

Proverbs 9:2 — Hippolytus Exegetical Fragments

And the phrase, "She hath killed her beasts," denotes the prophets and martyrs who in every city and country are slain like sheep every day by the unbelieving, in behalf of the truth, and cry aloud, "For thy sake we are killed all the day long, we were counted as sheep for the slaughter." And again, "She hath mingled her wine" in the bowl, by which is meant, that the Saviour, uniting his Godhead, like pure wine, with the flesh in the Virgin, was born of her at once God and man without confusion of the one in the other. "And she hath furnished her table: "that denotes the promised knowledge of the Holy Trinity; it also refers to His honoured and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper.

Proverbs 9:3 — Hippolytus Exegetical Fragments

And again, "She bath sent forth her servants: "Wisdom, that is to say, has done so-Christ, to wit-summoning them with lofty announcement.

Proverbs 9:4 — Hippolytus Exegetical Fragments

"Whoso is simple, Let him turn to me," she says, alluding manifestly to the holy apostles, who traversed the whole world, and called the nations to the knowledge of Him in truth, with their lofty and divine preaching. And again, "And to those that want understanding she said"-that is, to those who have not yet obtained the power of the Holy Ghost.

Proverbs 9:5 — Hippolytus Exegetical Fragments

"Come, eat of my bread, and drink of the wine which I have mingled for you;" by which is meant, that He gave His divine flesh and honoured blood to us, to eat and to drink it for the remission of sins.

Proverbs 9:12 — Hippolytus Exegetical Fragments

Observe that the wise man must be useful to many; so that he who is useful only to himself cannot be wise. For great is the condemnation of wisdom if she reserves her power simply for the one possessing her. But as poison is not injurious to another body, but only to that one which takes it, so also the man who turns out wicked will injure himself, and not another. For no man of real virtue is injured by a wicked man.

Proverbs 11:30 — Hippolytus Exegetical Fragments

The fruit of righteousness and the tree of life is Christ. He alone, as man, fulfilled all righteousness. And with His own underived life He has brought forth the fruits of knowledge and virtue like a tree, whereof they that eat shall receive eternal life, and shall enjoy the tree of life in paradise, with Adam and all the righteous. But the souls of the unrighteous meet an untimely expulsion from the presence of God, by whom they shall be left to remain in the flame of torment.

Proverbs 12:2 — Hippolytus Exegetical Fragments

Not from men, but with the Lord, will he obtain favour.

Proverbs 17:27 — Hippolytus Exegetical Fragments

He asks of wisdom, who seeks to know what is the will of God. And he will show himself prudent who is sparing of his words on that which he has come to learn. If one inquires about wisdom, desiring to learn something about wisdom, while another asks nothing of wisdom, as not only wishing to learn nothing about wisdom himself, but even keeping back his neighbours from so doing, the former certainly is deemed to be more prudent than the latter.

Proverbs 25:1 — Hippolytus Exegetical Fragments

And where is all this rich knowledge? and where are these mysteries? and where are the books? For the only ones extant are Proverbs, and Wisdom, and Ecclesiastes, and the Song of Songs. What then? Does the Scripture speak falsely? God forbid. But the matter of his writings was various, as is shown in the phrase "Song of Songs; "for that indicates that in this one book he digested the contents of the 5,000 songs. In the days moreover of Hezekiah, there were some of the books selected for use, and others set aside. Whence the Scripture says, "These are the mixed Proverbs of Solomon, which the friends of Hezekiah the king copied out." And whence did they take them, but out of the books containing the 3,000 parables and the 5,000 songs? Out of these, then, the wise friends of Hezekiah took those portions which bore upon the edification of the Church. And the books of Solomon on the "Parables" and "Songs," in which he wrote of the physiology of plants, and all kinds of animals belonging to the dry land, and the air, and the sea, and of the cures of disease, Hezekiah did away with, because the people looked to these for the remedies for their diseases, and neglected to seek their healing from God.

Proverbs 30:15-16 — Hippolytus Exegetical Fragments

As to the horse-leech. There were three daughters fondly loved by sin-fornication, murder, and idolatry. These three did not satisfy her, for she is not to be satisfied. In destroying man by these actions, sin never varies, but only grows continually. For the fourth, he continues, is never content to say "enough," meaning that it is universal lust. In naming the "fourth," he intends lust in the universal. For as the body is one, and yet has many members; so also sin, being one, contains within it many various lusts by which it lays its snares for men. Wherefore, in order to teach us this, he uses the examples of Sheol (Hades), and the love of women, and hell (Tartarus), and the earth that is not filled with water. And water and fire, indeed, will never say, "It is enough." And the grave (Hades) in no wise ceases to receive the souls of unrighteous men; nor does the love of sin, in the instance of the love of women, cease to be given to fornication, and it becomes the betrayer of the soul. And as Tartarus, which is situated in a doleful and dark locality, is not touched by a ray of light, so is every one who is the slave of sin in all the passions of the flesh Like the earth not filled with water he is never able to come to confession, and to the laver of regeneration, and like water and fire, never says, "It is enough."

Proverbs 30:17 — Hippolytus Exegetical Fragments

"The eye that mocketh at his father, and dishonours the old age of his mother." That is to say, one that blasphemes God and despises the mother of Christ, the wisdom of God,-his eyes may ravens from the caves tear out, i.e., him may unclean and wicked spirits deprive of the clear eye of gladness; and may the young eagles devour him: and such shall be trodden under the feet of the saints.

Proverbs 30:18 — Hippolytus Exegetical Fragments

"There be three things which I cannot understand, and the fourth I know not: the tracks of an eagle flying," i.e., Christ's ascension; "and the ways of a serpent upon a rock," i.e., that the devil did not find a trace of sin in the body of Christ; "and the ways of a ship crossing the sea," i.e., the ways of the Church, which is in this life as in a sea, and which is directed by her hope in Christ through the cross; "and the ways of a man in youth," -the ways of Him, namely, who is born of the Holy Spirit and the Virgin. For behold, says the Scripture, a man whose name is the Rising.

Proverbs 30:19 — Hippolytus Exegetical Fragments

Proverbs 30:20 — Fragments from Commentaries on Various Books of Scripture

"Such is the way of an adulterous woman, who, when she has done the deed of sin, wipeth herself, and will say that no wickedness has been done." Such is the conduct of the Church that believes on Christ, when, after committing fornication with idols, she renounces these and the devil, and is cleansed of her sins and receives forgiveness, and then asserts that she has done no wickedness.

Proverbs 30:21 — Fragments from Commentaries on Various Books of Scripture

The shaking (of the earth) signifies the change of things upon earth.-Sin, then, which in its own nature is a slave, has reigned in the mortal body of men: once, indeed, at the time of the flood; and again in the time of the Sodomites, who, not satisfied with what the land yielded, offered violence to strangers; and a third time in the case of hateful Egypt, which, though it obtained in Joseph a man who distributed food to all, that they might not perish of famine, yet did not take well with his prosperity, but persecuted the children of Israel. "The handmaid casting out her mistress: "i.e., the Church of the Gentiles, which, though itself a slave and a stranger to the promises, cast out the free-born and lordly synagogue, and became the wife and bride of Christ. By Father, Son, and Holy Spirit, the whole earth is moved. The "fourth it cannot bear: "for He came first by lawgivers, and secondly by prophets, and thirdly by the Gospel, manifesting Himself openly; and in the fourth instance He shall come as the Judge of the living and the dead, whose glory the whole creation will not be able to endure.

Proverbs 30:22 — Fragments from Commentaries on Various Books of Scripture

Proverbs 30:23 — Fragments from Commentaries on Various Books of Scripture

Proverbs 30:25 — Fragments from Commentaries on Various Books of Scripture - On Proverbs

"The ants have no strength, yet they prepare their meat in the summer." And in like manner, the Gentiles by faith in Christ prepare for themselves eternal life through good works.

Proverbs 30:26 — Fragments from Commentaries on Various Books of Scripture - On Proverbs

"And the conies, a feeble folk, have made their houses in the rocks." The Gentiles, that is to say, are built upon Christ, the spiritual rock, which is become the head of the corner.

Proverbs 30:27 — Fragments from Commentaries on Various Books of Scripture - On Proverbs

"The locust has no king, and yet marches out in array as by one command." The Gentiles had no king, for they were ruled by sin; but now, believing God, they engage in the heavenly warfare.

Proverbs 30:28 — Fragments from Commentaries on Various Books of Scripture - On Proverbs

"The spider, that supports itself upon its hands, and is easily caught, dwells in the strongholds of kings." That is, the thief with his hands extended (on the cross), rests on the cross of Christ and dwells n Paradise, the stronghold of the three Kings-Father, Son, and Holy Ghost. Proverbs 30:29-30 — Fragments from Commentaries on Various Books of Scripture - On Proverbs "There be three things which go well, and the fourth which is comely in going; "that is, the angels in heaven, the saints upon earth, and the souls of the righteous under the earth. And the fourth, viz. God, the Word Incarnate, passed in honour through the Virgin's womb; and creating our Adam anew, he passed through the gates of heaven, and became the first-fruits of the resurrection and of the ascension for all. "The whelp of the lion is stronger than the beasts: "i.e., Christ as prophesied of by Jacob in the person of Judah. "A cock walking with high spirit among his dames: "such was Paul, when preaching boldly among the churches the word of the Christ of God. "A goat heading the herd: "such is He who was offered for the sins of the world. "And a king speaking among the people: "so Christ reigns over the nations, and speaks by prophets and apostles the word of truth.

Psalms 1:1 — Fragments from Commentaries on Various Books of Scripture - On the Psalms

1. The book of Psalms contains new doctrine after the law which was given by Moses; and thus it is the second book of doctrine after the Scripture of Moses. After the death, then of Moses and Joshua, and after the judges, David arose, one deemed worthy to be called the father of the Saviour, and he was the first to give the Hebrews a new style of psalmody, by which he did away with the ordinances established by Moses with respect to sacrifice, and introduced a new mode of the worship of God by hymns and acclamations; and many other things also beyond the law of Moses he taught through his whole ministry. And this is the sacredness of the book, and its utility. And the account to be given of its inscription is this: (for) as most of the brethren who believe in Christ think that this hook is David's, and inscribe it "Psalms of David," we must state what has reached us with respect to it. The Hebrews give the book the title "Sephra Thelim," and in the "Acts of the Apostles" it is called the "Book of Psalms" (the words are these, "as it is written in the Book of Psalms"), but the name (of the author) in the inscription of the book is not found there. And the reason of that is, that the words written there are not the words of one man, but those of several together; Esdra, as tradition says, having collected in one volume, after the captivity, the psalms of several, or rather their words, as they are not all psalms. Thus the name of David is prefixed in the case of some, and that of Solomon in others, and that of Asaph in others. There are some also that belong to Idithum (Jeduthun); and besides these there are others that belong to the sons of Core (Korah), and even to Moses. As they are therefore. the words of so many thus collected together, they could not be said by any one who understands the matter to be by David alone. 2. As regards those which have no inscription, we must also inquire to whom we ought to ascribe them. For why is it that even the simplest inscription is wanting in them-such as the one which runs thus, "A psalm of David," or "Of David," without any addition? Now, my idea is, that wherever this inscription occurs alone, what is written is neither a psalm nor a song, but some sort of utterance under guidance of the Holy Spirit, recorded for the behoof of him who is able to understand it. But the opinion of a certain Hebrew on these last matters has reached me, who held that, when there were many without any inscription, but preceded by one with the inscription "Of David," all these should be reckoned also to be by David. And if this be the case, it follows that those without any inscription are by those (writers) who are rightly reckoned, according to the titles, to be the authors of the psalms preceding these. This book of Psalms before us has also been called by the prophet the "Psalter," because, as they say, the psaltery alone among musical instruments gives back the sound from above when the brass is struck, and not from beneath, after the manner of others. In order, therefore, that those who understand it may be zealous to carry out the analogy of such an appellation, and may also look above, from which direction its melody comes-for this reason he has styled it the Psalter. For it is entirely the voice and utterance of the most Holy Spirit. 3. Let us inquire, further, why there are one hundred and fifty psalms. That the number fifty is sacred, is manifest from the days of the celebrated festival of Pentecost, which indicates release from labours, and (the possession of) joy. For which reason neither fasting nor bending the knee is decreed for those days. For this is a symbol of the great assembly that is reserved for future times. Of which times there was a shadow in the land of Israel in the year called among the Hebrews "Jobel" (Jubilee). which is the fiftieth year in number, and brings with it liberty for the slave, and release from debt, and the like. And the holy Gospel knows also the remission of…

Psalms 2:1 — Fragments from Commentaries on Various Books of Scripture - On Psalm II

When he came into the world, He was manifested as God and man. And it is easy to perceive the man in Him, when He hungers and shows exhaustion, and is weary and thirsty, and withdraws in fear, and is in prayer and in grief, and sleeps on a boat's pillow, and entreats the removal of the cup of suffering, and sweats in an agony, and is strengthened by an angel, and betrayed by a Judas, and mocked by Caiaphas, and set at nought by Herod, and scourged by Pilate, and derided by the soldiers, and nailed to the tree by the Jews, and with a cry commits His spirit to His Father, and drops His head and gives up the ghost, and has His side pierced with a spear, and is wrapped in linen and laid in a tomb, and is raised by the Father on the third day. And the divine in Him, on the other hand, is equally manifest, when He is worshipped by angels, and seen by shepherds, and waited for by Simeon, and testified of by Anna, and inquired after by wise men, and pointed out by a star, and at a marriage makes wine of water, and chides the sea when tossed by the violence of winds, and walks upon the deep, and makes one see who was blind from birth, and raises Lazarus when dead for four days, and works many wonders, and forgives sins, and grants power to His disciples. Psalms 23:1 — Fragments from Commentaries on Various Books of Scripture - On Psalm XXII. Or XXIII. And, moreover, the ark made of imperishable wood was the Saviour Himself. For by this was signified the imperishable and incorruptible tabernacle of (the Lord) Himself, which gendered no corruption of sin. For the sinner, indeed, makes this confession: "My wounds stank, and were corrupt, because of my foolishness." But the Lord was without sin, made of imperishable wood, as regards His humanity; that is, of the virgin and the Holy Ghost inwardly, and outwardly of the word of God, like an ark overlaid with purest gold. Psalms 24:7 — Fragments from Commentaries on Various Books of Scripture - On Psalm XXIII. Or XXIV. He comes to the heavenly gates: angels accompany Him: and the gates of heaven were closed. For He has not yet ascended into heaven. Now first does He appear to the powers of heaven as flesh ascending. Therefore to these powers it is said by the angels, who are the couriers of the Saviour and Lord: "Lift up your gates, ye princes; and be lifted up, ye everlasting doors: and the King of glory shall come in. Psalms 31:22 — Fragments from Commentaries on Various Books of Scripture - On Psalm XXXI. 22 The mercy of God is not so "marvellous" when it is shown in humbler cities as when it is shown in "a strong city," and for this reason "God is to be blessed." Psalms 51:10 — Hippolytus Dogmatical and Historical Fragments - The Discourse on the Holy Theophany This is the Spirit that at the beginning "moved upon the thee of the waters; " by whom the world moves; by whom creation consists, and all things have life; who also wrought mightily in the prophets, and descended in flight upon Christ. This is the Spirit that was given to the apostles in the form of fiery tongues. This is the Spirit that David sought when he said, "Create in me a clean heart, O God, and renew a right spirit within me." Of this Spirit Gabriel also spoke to the Virgin, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." By this Spirit Peter spake that blessed word, "Thou art the Christ, the Son of the living God." By this Spirit the rock of the Church was stablished. This is the Spirit, the Comforter, that is sent because of thee, that He may show thee to be the Son of God.

Psalms 55:15 — Fragments from Commentaries on Various Books of Scripture - On Psalm LV. 15

One of old used to say that those only descend alive into Hades who are instructed in the knowledge of things divine; for he who has not tasted of the words of life is dead. Psalms 58:11 — Fragments from Commentaries on Various Books of Scripture - On Psalm LVIII. 11 But since there is a time when the righteous shall rejoice, and sinners shall meet the end foretold for them, we must with all reason fully acknowledge and declare that God is inspector and overseer of all that is done among men, and judges all who dwell upon earth. It is proper further to inquire whether the prophecy in hand, which quite corresponds and fits in with those preceding it, may describe the end. When Hippolytus dictated these words, the grammarian asked him why he hesitated about that prophecy, as if he mistrusted the divine power in that calamity of exile. The learned man calls attention to the question why the word diagra/fh| (= may describe) was used by me in the subjunctive mood, as if silently indicating doubt. Hippolytus accordingly replied:- You know indeed quite well, that words of that form are used as conveying by implication a rebuke to those who study the prophecies about Christ, and talk righteousness with the mouth, while they do not admit His coming, nor listen to His voice when He calls to them, and says, "He that hath ears to hear let him hear; "who who have made themselves like the serpent and have made their ears like those of a deaf viper, and so forth. God then does, in truth, take care of the righteous, and judges their cause when injured on the earth; and He punishes those who dare to injure them. Psalms 59:11 — Fragments from Commentaries on Various Books of Scripture - On Psalm LIX. II For this reason, even up to our day, though they see the boundaries (of their country), and go round about them, they stand afar off. And therefore have they no longer king or high priest or prophet, nor even scribes and Pharisees and Sadducees among them. He does not, however, say that they are to be cut off; wherefore their race still subsists, and the succession of their children is continued. For they have not been cut off nor consumed from among men-but they are and exist still-yet only as those who have been rejected and cast down from the honour of which of old they were deemed worthy by God. But again, "Scatter them," he says. "by Thy power; "which word has also come to pass. For they are scattered throughout the whole earth, in servitude everywhere, and engaging in the lowest and most servile occupations, and doing any unseemly work for hunger's sake. For if they were destroyed from among men, and remained nowhere among the living, they could not see my people, he means, nor know my Church in its prosperity. Therefore "scatter" them everywhere on earth, where my Church is to be established, in order that when they see the Church rounded by me, they may be roused to emulate it in piety. And these things did the Saviour also ask on their behalf. Psalms 62:6 — Fragments from Commentaries on Various Books of Scripture - On Psalm LXII. 6. Aliens properly so called are those who have been despoiled by some enemies or adversaries, and have then become wanderers; a thing which we indeed also endured formerly at the hand of the demons. But from the time that Christ took us up by faith in Him, we are no longer alleges from the true country-the Jerusalem which is above-nor have we to bear alienation in error from the truth. Psalms 68:18 — Fragments from Commentaries on Various Books of Scripture - On Psalm LXVIII. 18 And the unbelieving, too, He sometimes draws by means of sickness and outward circumstances; yea, many also by means of visions have come to make their abode with Jesus. Psalms 78:45 — Fragments from Commentaries on Various Books of Scripture - On Psalm LXXVII. Or LXXVIII. "He destroyed their vine with hail, and their sycamines with frost." Now, just as, in consequence of an irregular mode of living, a deadly bilious humour may be formed in the inwards, which the physician by his art may bring on to be a sick-vomiting, without being himself chargeable with producing the sick humour in the man's body; for excess in diet was what produced it, while the physician's science only made it show itself; so, although it may be said that the painful retribution that falls upon those who are by choice wicked comes from God, it would be only in accordance with right reason, to think that ills of that kind find both their beginnings and their causes in ourselves. For to one who lives without sin there is no darkness, no worm, no hell (Gehenna), no fire, nor any other of these words or things of terror; just as the plagues of Egypt were not for the Hebrews,-those fine lice annoying with invisible bites, the dog-fly fastening on the body with its painful sting, the hurricanes from heaven falling upon them with hailstones, the husbandman's labours devoured by the locusts, the darkened sky, and the rest. It is God's counsel, indeed, to tend the true vine, and to destroy the Egyptian, while sparing those who are to "eat the grape of gall, and drink the deadly venom of asps." And the sycamine of Egypt is utterly destroyed; not, however, that one which Zaccheus climbed that he might be able to see my Lord. And the fruits of Egypt are wasted, that is, the works of the flesh, but not the fruit of the Spirit, love, joy, and peace. Psalms 78:48 — Fragments from Commentaries on Various Books of Scripture - On Psalm LXXVII. Or LXXVIII. "He gave up their cattle also to the hail, and their substance to the fire." Symmachus renders it: "Who gave up their cattle to the plague, and their possessions to birds." For, having met an overwhelming overthrow, they became a prey for carnivorous birds, But, according to the Seventy, the sense is not that the hail destroyed their cattle, and the fire the rest of their substance, but that hail, falling in an extraordinary manner along with fire, destroyed utterly their vines and sycamines first of all, which were entirely unable to stand out against the first attack; then the cattle which grazed on the plains; and then every herb and tree, which the fire accompanying the hail consumed; and the affair was altogether portentous, as fire ran with the water, and was commingled with it. "For fire ran in the hail," he says; and it was thus hail, and fire burning in the hail. David also calls the cattle and the fruit of the trees "substance," or "riches." And it should be observed that, though the hail is recorded to have destroyed every herb and every tree, yet there were left some which the locust, as it came upon them after the fiery hail, consumed; of which it is said, that it eats up every herb, and all the fruit of the trees which the hail left behind it. Now, in a spiritual sense, there are some sheep belonging to Christ, and others belonging to the Egyptians. Those, however, which once belonged to others may become His, as the sheep of Laban became Jacob's; and contrariwise. Whichever of the sheep, moreover, Jacob rejected, he made over to Esau. Beware, then, lest, being found in the flock of Jesus, you be set apart when gifts are sent to Esau, and be given over to Esau as reprobate and unworthy of the spiritual Jacob. The single-minded are the sheep of Christ, and these God saves according to the word: "O Lord, Thou preservest man and beast." They who in their folly attach themselves to godless doctrine, are the sheep of the Egyptians, and these, too, are destroyed by the hail. And whatsoever the Egyptians possess is given over to the fire, but Abraham's substance is given to Isaac. Psalms 78:49 — Fragments from Commentaries on Various Books of Scripture - On Psalm LXXVII. Or LXXVIII. "He discharged upon them the wrath of His anger;-anger, and wrath, and tribulation, a visitation by evil angels." Under anger, wrath, and tribulation, he intended bitter punishments; for God is without passion. And by anger you will understand the lesser penalties, and by wrath the greater, and by tribulation the greatest. The angels also are called evil, not because they are so in their nature, or by their own will, but because they have this office, and are appointed to produce pains and sufferings,-being so called, therefore, with reference to the disposition of those who endure such things; just as the day of judgment is called the evil day, as being laden with miseries and pains for sinners. To the same effect is the word of Isaiah, "I, the Lord, make peace, and create evil; " meaning by that, I maintain peace, and permit war. Psalms 89:4 — Fragments from Commentaries on Various Books of Scripture - On Psalm IXXXIX, 4 And around us are the wise men of the Greeks mocking and jeering us, as those who believe without inquiry, and foolishly. Psalms 96:11 — Fragments from Commentaries on Various Books of Scripture - On the Words in Psalm XCVI. 11 "Let the Sea Roar (Be Moved), and the Fulness Thereof." By these words it is signified that the preaching of the Gospel will be spread abroad over the seas and the islands in the ocean, and among the people dwelling therein, who are here called "the fulness thereof." And that word has been made good. For churches of Christ fill all the islands, and are being multiplied every day, and the teaching of the Word of salvation is gaining accessions. Psalms 110:1 — Fragments from Commentaries on Various Books of Scripture - On Psalm CIX. Or CX. 1. He who delivered from the lowest hell the man first made of earth, when lost and bound by the chains of death; He who came down from above, and exalted earth-born man on high; He who is become the preacher of the Gospel to the dead, the redeemer of souls, and the resurrection of the buried;-He became the helper of man in his defeat, and appeared in his likeness, the first-born Word, and took upon Himself the first Adam in the Virgin; and though spiritual Himself, He made acquaintance with the earthy in the womb; though Himself the ever-living One, He made acquaintance with the dead in transgressions; Himself the heavenly One, He bore the terrestrial on high; Himself of lofty extraction, He chose, by His own subjection, to set the slave free; and making man, who turns to dust, and forms food for the serpent, unconquerable as adamant, and that, too, when hung upon the tree, He declared him lord over his victor, and is thus Himself proved conqueror by the tree. 2. Those, indeed, who do not acknowledge the incarnate Son of God now, shall have to acknowledge Him as Judge, when He who is now despised in His inglorious body, comes in His glory. 3. And when the apostles came to the sepulchre on the third day, they did not find the body of Jesus; just as the children of Israel went up the mount to seek the tomb of Moses, and did not find it. Psalms 119:30 — Fragments from Commentaries on Various Books of Scripture - On Psalm CXIX. 30-32. He who loves truth, and never utters a false word with his mouth, may say, "I have chosen the way of truth." Moreover, he who always sets the judgments of God before his eyes, and remembers them in every action, will say, "Thy judgments have I not forgotten." And how is our heart enlarged by trials and afflictions! For these pluck out the thorns of anxious thoughts within us, and enlarge the heart for the reception of the divine laws. For, says he, "in affliction Thou hast enlarged me." Then do we walk in the way of God's commandments, well prepared for it by the endurance of trials. Psalms 139:15 — Fragments from Commentaries on Various Books of Scripture - On the Words in Psalm CXXXIX. 15 It is said also by those who treat of the nature and generation of animals, that the change of the blood into bone is something invisible and intangible, although in the case of other parts, I mean the flesh and nerves, the mode of their formation may be seen. And the Scripture also, in Ecclesiastes, adduces this, saying, As you know not the bones in the womb of her that is with child, so you shall not know the works of God. But from You was not hid even my substance, as it was originally in the lowest parts of the earth.

Revelation 2:6 — Hippolytus Refutation of All Heresies Book VII

Revelation 3:14 — Hippolytus Refutation of All Heresies Book V

This (heresiarch) makes the following statement. There are three unbegotten principles of the universe, two male (and) one female. Of the male (principles), however, a certain one, is denominated good, and it alone is called after this manner, and possesses a power of prescience concerning the universe. But the other is father of all begotten things, devoid of prescience, and invisible. And the female (principle) is devoid of prescience, passionate, two-minded, two-bodied, in every respect answering (the description of) the girl in the legend of Herodotus, as far as the groin a virgin, and (in) the parts below (resembling) a snake, as Justinus says. But this girl is styled Edem and Israel. And these principles of the universe are, he says, roots and fountains from which existing things have been produced, but that there was not anything else. The Father, then, who is devoid of prescience, beholding that half-woman Edem, passed into a concupiscent desire for her. But this Father, he says, is called Elohim. Not less did Edem also long for Elohim, and the mutual passion brought them together into the one nuptial couch of love. And from such an intercourse the Father generates out of Edem unto himself twelve angels. And the names of the angels begotten by the Father are these: Michael, Amen, Baruch, Gabriel, Esaddaeus.... And of the maternal angels which Edem brought forth, the names in like manner have been subjoined, and they are as follows: Babel, Achamoth, Naas, Bel, Belias, Satan, Saël, Adonaeus, Leviathan, Pharao, Carcamenos, (and) Lathen.

Revelation 3:21 — Hippolytus Refutation of All Heresies Book X

And thou shalt receive the kingdom of heaven, thou who, whilst thou didst sojourn in this life, didst know the Celestial King. And thou shalt be a companion of the Deity, and a co-heir with Christ, no longer enslaved by lusts or passions, and never again wasted by disease. For thou hast become God: for whatever sufferings thou didst undergo while being a man, these He gave to thee, because thou wast of mortal mould, but whatever it is consistent with God to impart, these God has promised to bestow upon thee, because thou hast been deified, and begotten unto immortality. This constitutes the import of the proverb, "Know thyself; "i.e., discover God within thyself, for He has formed thee after His own image. For with the knowledge of self is conjoined the being an object of God's knowledge, for thou art called by the Deity Himself.

Revelation 3:21 — Hippolytus Dogmatical and Historical Fragments

But give me now your best attention, I pray you, for I wish to go back to the fountain of life, and to view the fountain that gushes with healing. The Father of immortality sent the immortal Son and Word into the world, who came to man in order to wash him with water and the Spirit; and He, begetting us again to incorruption of soul and body, breathed into us the breath (spirit) of life, and endued us with an incorruptible panoply. If, therefore, man has become immortal, he will also be God. And if he is made God by water and the Holy Spirit after the regeneration of the layer he is found to be also joint-heir with Christ after the resurrection from the dead. Wherefore I preach to this effect: Come, all ye kindreds of the nations, to the immortality of the baptism. I bring good tidings of life to you who tarry in the darkness of ignorance. Come into liberty from slavery, into a kingdom from tyranny, into incorruption from corruption. And how, saith one, shall we come? How? By water and the Holy Ghost. This is the water in conjunction with the Spirit, by which paradise is watered, by which the earth is enriched, by which plants grow, by which animals multiply, and (to sum up the whole in a single word) by which man is begotten again and endued with life, in which also Christ was baptized, and in which the Spirit descended in the form of a dove.

Revelation 5:5 — Fragments - Dogmatical and Historical - ON THE ANTICHRIST 6

Revelation 5:10 — Hippolytus Refutation of All Heresies Book X

Revelation 6:14 — Dubious Hippolytus Fragments

Revelation 11:2 — Commentary of Dionysius Barsalibi on the Apocalypse

'(On this): The city is the Church ; and these months they are to persecute her and kill, when the false Christ [St. Matth. xxiv. 24] shall come, because she worships him not. Now of this said Daniel, He shall approve the covenant for many, one week; in the half of the week shall cease the sacrifice [Dan, ix. 27]. The half of the week: that is, three years and a-half; and these make the forty and two months which are mentioned. The sacrifice he speaks of is not that of sheep, but the prayers of the upright. And the holy city he speaks of is the righteous, i. e. [those] who are oppressed and trodden under foot by the horn that sprang up in the midst [Dan. vii. 8, 20, 21, 25], which is Antichrist, as Daniel said. Hippolytus otherwise interprets that which is said in the Gospel, When indeed ye shall see the pollution of desolation [St. Matth. xxiv. 15] : for he says that it is not concerning the Jews, and the laying waste of Jerusalem, that these things are said, but concerning the end of Antichrist. The elect [ib. 22] he speaks of are the Christians who are in this conflict. And He says, Pray that ye fly not on the Sabbath or in winter [ib. 20] : i. e. He advises that we be not overtaken by those things that are coming on us, when we are unoccupied in righteousness, as the Jews [are unoccupied] on the Sabbath, or troubled with worldly cares and sins, as one that is in a winter storm. There shall be tribulation such as there was not like it since the beginning of the world, etc. [ib. 21 ; cp. Dan. xii. 1]. On this Hippolytus says, that in the siege of Vespasian this did not come to pass; for nothing new happened to the world in his days beyond the things that were before. If you speak of war, many times it has happened in former times : and if again of captives, there have not lacked massacres or blood-shedding that was more than that [of the siege]. And if of the eating of children and unclean beasts, lo also in the days of Ahab these things were [2 Kings, vi. 28]. Accordingly it is not concerning Jerusalem that the Lord said this; for when He willed to speak concerning her, He said, When ye shall see the army compassing the city, know that the desolation thereof is nigh [St. Luke, xxi. 20]. Hence the pollution of devastations He speaks of is Antichrist. And Daniel said, [In] the half of the week standeth the abomination in the sanctuary [Dan. ix. 27 ; cp. xi. 31]. Now "Vespasian did not set up in the temple an idol, but that Legion which Trajanus Quintus placed, a chief man of the Romans : he set up the idol there which is called Kôre. Also the Apostle has written that these things are concerning Antichrist, Except if there come first a falling away, and the Man of iniquity be revealed, so that he as God shall sit in the temple, whom our Lord Jesus shall consume, etc. [2 Thess. ii. 3, 4, 8]. From these [words] it is evident that Vespasian did not call himself God, nor did he sit in the temple, nor was he killed by the Spirit of the Lord. Accordingly it is manifest that in the end tribulation arises against the Church, such as was none like it.'

Revelation 11:3 — Commentary of Dionysius Barsalibi on the Apocalypse

'(On this :) There come two prophets, Enoch and Elias, and these are the two olive trees he speaks of [ib. 4], even as Zacharias spoke of them [Zech. iv. 3, 11, 14]. Now concerning Elias our Lord said, Elias must come to restore all things [St. Mark, ix. 12; cp. St. Matth. xvii. 11]. Of these he says that they work miracles and signs, and send plagues upon the unbelieving [Rev. xi. 5, 6], in order that the faithful may have some respite. These two prophets will stand up against Antichrist, even as Moses and Aaron stood up against Pharaoh and the Egyptians. These things then are to be in the half of the week, when Antichrist will scatter all men, so that there shall not be found two or three together to assemble, to offer sacrifice to God. This then is to be fulfilled, that the sacrifice shall cease. When then these are killed there [ib. 7] by the false Christ, afterwards they are to stand up, in presence of many, and are to be caught upon the clouds to meet our Lord [ib. 11, 12; 1 Thess. iv. 17]. In the half of the week, said John, Enoch and Elias are to receive power [ib. 6], and are to preach a thousand two hundred and threescore days girt with sackcloth [ib. 3], and to teach repentance to the people and the Gentiles. These days are the half of the week; and these are the two olive-trees and the two candlesticks (ib. 4), as Zacharias said, Enoch and Elias. And the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies he shall cast into the streets, that is the highways, of the city [ib. 7, 8]. (On this :) Concerning this beast Daniel said, I saw indeed a beast that came up out of the bottomless pit, that is, the sea [Dan. vii. 3], and made war with the saints [ib. 21], which [beast] that horn which sprang up designates [ib. 8J. No other kingdom is to persecute the saints, save this alone from which the horn is to spring up at the last, which is Antichrist, who is to kill Enoch and Elias. And after these things that is to come to pass which Esaias said; Behold the Lord out of His sanctuary send-eth forth His sword, great and strong, against the dragon, the crooked serpent [Isaiah, xxvi. 21 ; xxvii. 1]: and in like manner said Daniel, The beast was killed and destroyed, and his body was given to the burning fire [Dan. vii. 11]. The body he speaks of is the devil, he who worketh [2 Thess. ii. 7, 9] in the false Christ : and the city he speaks of is Jerusalem, where these things are to come to pass. For Paul said concerning him who is Antichrist, He sitteth in the temple of God as God'

Revelation 11:3 — Hippolytus Dogmatical and Historical Fragments

It is a matter of course that His forerunners must appear first, as He says by Malachi and the angel, "I will send to you Elias the Tishbite before the day of the Lord, the great and notable day, comes; and he shall turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, lest I come and smite the earth utterly." These, then, shall come and proclaim the manifestation of Christ that is to be from heaven; and they shall also perform signs and wonders, in order that men may be put to shame and turned to repentance for their surpassing wickedness and impiety. For John says, "And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth." That is the half of the week whereof Daniel spake. "These are the two olive trees and the two candlesticks standing before the Lord of the earth. And if any man will hurt them, fire will proceed out of their mouth, and devour their enemies; and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy; and have power over waters, to turn them to blood, and to smite the earth with all plagues as often as they will. And when they shall have finished their course and their testimony," what saith the prophet? "the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them," because they will not give glory to Antichrist. For this is meant by the little horn that grows up. He, being now elated in heart, begins to exalt himself, and to glorify himself as God, persecuting the saints and blaspheming Christ, even as Daniel says, "I considered the horn, and, behold, in the horn were eyes like the eyes of man, and a mouth speaking great things; and he opened his mouth to blaspheme God. And that born made war against the saints, and prevailed against them until the beast was slain, and perished, and his body was given to be burned."

Revelation 11:3 — Dubious Hippolytus Fragments

For through the Scriptures we are instructed in two advents of the Christ and Saviour. And the first after the flesh was in humiliation, because He was manifested in lowly estate. So then His second advent is declared to be in glory; for He comes from heaven with power, and angels, and the glory of His Father. His first advent had John the Baptist as its forerunner; and His second, in which He is to come in glory, will exhibit Enoch, and Elias, and John the Divine. Behold, too, the Lord's kindness to man; how even in the last times He shows His care for mortals, and pities them. For He will not leave us even then without prophets, but will send them to us for our instruction and assurance, and to make us give heed to the advent of the adversary, as He intimated also of old in this Daniel. For he says, "I shall make a covenant of one week, and in the midst of the week my sacrifice and libation will be removed." For by one week he indicates the showing forth of the seven years which shall be in the last times. And the half of the week the two prophets, along with John, will take for the purpose of proclaiming to all the world the advent of Antichrist, that is to say, for a "thousand two hundred and sixty days clothed in sackcloth;" and they will work signs and wonders with the object of making men ashamed and repentant, even by these means, on account of their surpassing lawlessness and impiety. "And if any man will hurt them, fire will proceed out of their mouth, and devour their enemies. These have power to shut heaven, that it rain not in the days of the advent of Antichrist, and to turn waters into blood, and to smite the earth with all plagues as often as they will." And when they have proclaimed all these things they will fall on the sword, cut off by the accuser. And they will fulfil their testimony, as Daniel also says; for he foresaw that the beast that came up out of the abyss would make war with them, namely with Enoch, Elias, and John, and would overcome them, and kill them, because of their refusal to give glory to the accuser, that is the little horn that sprang up. And he, being lifted up in heart, begins in the end to exalt himself and glorify himself as God, persecuting the saints and blaspheming Christ.

Revelation 11:4 — Hippolytus Dogmatical and Historical Fragments

Revelation 11:6 — Dubious Hippolytus Fragments

And the half of the week the two prophets, along with John, will take for the purpose of proclaiming to all the world the advent of Antichrist, that is to say, for a "thousand two hundred and sixty days clothed in sackcloth; " and they will work signs and wonders with the object of making men ashamed and repentant, even by these means, on account of their surpassing lawlessness and impiety. "And if any man will hurt them, fire will proceed out of their mouth, and devour their enemies. These have power to shut heaven, that it rain not in the days of the advent of Antichrist, and to turn waters into blood, and to smite the earth with all plagues as often as they will." And when they have proclaimed all these things they will fall on the sword, cut off by the accuser . And they will fulfil their testimony, as Daniel also says; for he foresaw that the beast that came up out of the abyss would make war with them, namely with Enoch, Elias, and John, and would overcome them, and kill them, because of their refusal to give glory to the accuser. that is the little horn that sprang up. And he, being lifted up in heart, begins in the end to, exalt himself and glorify himself as God, persecuting the saints and blaspheming Christ.

Revelation 12:1 — Hippolytus Dogmatical and Historical Fragments

Now, concerning the tribulation of the persecution which is to fall upon the Church from the adversary, John also speaks thus: "And I saw a great and wondrous sign in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And she, being with child, cries, travailing in birth, and pained to be delivered. And the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man-child, who is to rule all the nations: and the child was caught up unto God and to His throne. And the woman fled into the wilderness, where she hath the place prepared of God, that they should feed her there a thousand two hundred and threescore days. And then when the dragon saw it, he persecuted the woman which brought forth the man-child. And to the woman were given two wings of the great eagle, that she might fly into the wilderness, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast (out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and opened her mouth, and swallowed up the flood which the dragon cast) out of his mouth. And the dragon was wroth with the woman, and went to make war with the saints of her seed, which keep the commandments of God, and have the testimony of Jesus."

Revelation 12:2 — Hippolytus Dogmatical and Historical Fragments

And those, "she, being with child, cries, travailing in birth, and pained to be delivered," mean that the Church will not cease to bear from her heart the Word that is persecuted by the unbelieving in the world.

Revelation 12:5 — Hippolytus Dogmatical and Historical Fragments

"And she brought forth," he says, "a man-child, who is to rule all the nations; "by which is meant that the Church, always bringing forth Christ, the perfect man-child of God, who is declared to be God and man, becomes the instructor of all the nations. And the words, "her child was caught up unto God and to His throne," signify that he who is always born of her is a heavenly king, and not an earthly; even as David also declared of old when he said, "The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool."

Revelation 12:13-14 — Hippolytus Dogmatical and Historical Fragments

"And the dragon," he says, "saw and persecuted the woman which brought forth the man-child. And to the woman were given two wings of the great eagle, that she might fly into the wilderness, where she is nourished for a time, and times, and half a time, from the face of the serpent." That refers to the one thousand two hundred and threescore days (the half of the week) during which the tyrant is to reign and persecute the Church, which flees from city to city, and seeks conceal-meat in the wilderness among the mountains, possessed of no other defence than the two wings of the great eagle, that is to say, the faith of Jesus Christ, who, in stretching forth His holy hands on the holy tree, unfolded two wings, the right and the left, and called to Him all who believed upon Him, and covered them as a hen her chickens. For by the mouth of Malachi also He speaks thus: "And unto you that fear my name shall the Sun of righteousness arise with healing in His wings."

Revelation 13:11 — Hippolytus Dogmatical and Historical Fragments

But as it is incumbent on us to discuss this matter of the beast more exactly, and in particular the question how the Holy Spirit has also mystically indicated his name by means of a number, we shall proceed to state more clearly what bears upon him. John then speaks thus: "And I beheld another beast coming up out of the earth; and he had two horns, like a lamb, and he spake as a dragon. And he exercised all the power of the first beast before him; and he made the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he did great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by means of those miracles which he had power to do in the sight of the beast, saying to them that dwell on the earth, that they should make an image to the beast which had the wound by a sword and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he caused all, both small and great, rich and poor, free and bond, to receive a mark in their right hand or in their forehead; and that no man might buy or sell, save he that had the mark, the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast; for if is the number of a man, and his number is six hundred threescore and six." By the beast, then, coming up out of the earth, he means the kingdom of Antichrist; and by the two horns he means him and the false prophet after him. And in speaking of "the horns being like a lamb," he means that he will make himself like the Son of God, and set himself forward as king. And the terms, "he spake like a dragon," mean that he is a deceiver, and not truthful.

Revelation 13:12 — Hippolytus Dogmatical and Historical Fragments

And the words, "he exercised all the power of the first beast before him, and caused the earth and them which dwell therein to worship the first beast, whose deadly wound was healed," signify that, after the manner of the law of Augustus, by whom the empire of Rome was established, he too will rule and govern, sanctioning everything by it, and taking greater glory to himself. For this is the fourth beast, whose head was wounded and healed again, in its being broken up or even dishonoured, and partitioned into four crowns; and he then (Antichrist) shall with knavish skill heal it, as it were, and restore it.

Revelation 13:15 — Hippolytus Dogmatical and Historical Fragments

For this is what is meant by the prophet when he says, "He will give life unto the image, and the image of the beast will speak." For he will act with vigour again, and prove strong by reason of the laws established by him; and he will cause all those who will not worship the image of the beast to be put to death.

Revelation 13:16-17 — Hippolytus Dogmatical and Historical Fragments

Here the faith and the patience of the saints will appear, for he says: "And he will cause all, both small and great, rich and poor, free and bond, to receive a mark in their right hand or in their forehead; that no man might buy or sell, save he that had the mark, the name of the beast, or the number of his name." For, being full of guile, and exalting himself against the servants of God, with the wish to afflict them and persecute them out of the world, because they give not glory to him, he will order incense-pans to be set up by all everywhere, that no man among the saints may be able to buy or sell without first sacrificing; for this is what is meant by the mark received upon the right hand. And the word-"in their forehead"-indicates that all are crowned, and put on a crown of fire, and not of life, but of death. For in this wise, too, did Antiochus Epiphanes the king of Syria, the descendant of Alexander of Macedon, devise measures against the Jews. He, too, in the exaltation of his heart, issued a decree in those times, that "all should set up shrines before their doors, and sacrifice, and that they should march in procession to the honour of Dionysus, waving chaplets of ivy; "and that those who refused obedience should be put to death by strangulation and torture. But he also met his due recompense at the hand of the Lord, the righteous Judge and all-searching God; for he died eaten up of worms. And if one desires to inquire into that more accurately, he will find it recorded in the books of the Maccabees.

Revelation 13:18 — Dubious Hippolytus Fragments

Then that abominable one will send his commands throughout every government by the hand at once of demons and of visible men, who shall say, "A mighty king has arisen upon the earth; come ye all to worship him; come ye all to see the strength of his kingdom: for, behold, he will give you corn; and he will bestow upon you wine, and great riches, and lofty honours. For the whole earth and sea obeys his command. Come ye all to him." And by reason of the scarcity of food, all will go to him and worship him; and he will put his mark on their right hand and on their forehead, that no one may put the sign of the honourable cross upon his forehead with his right hand; but his hand is bound. And from that time he shall not have power to seal any one of his members, but he shall be attached to the deceiver, and shall serve him; and in him there is no repentance. But such an one is lost at once to God and to men, and the deceiver will give them scanty food by reason of his abominable seal. And his seal upon the forehead and upon the right hand is the number, "Six hundred threescore and six." And I have an opinion as to this number, though I do not know the matter for certain; for many names have been found in this number when it is expressed in writing. Still we say that perhaps the scription of this same seal will give us the word I deny. For even in recent days, by means of his ministers-that is to say, the idolaters-that bitter adversary took up the word deny, when the lawless pressed upon the witnesses of Christ, with the adjuration, "Deny thy God, the crucified One." Of such kind, in the time of that hater of all good, will be the seal, the tenor of which will be this: I deny the Maker of heaven and earth, I deny the baptism, I deny my (former) service, and attach myself to thee, and I believe in thee. For this is what the prophets Enoch and Elias will preach: Believe not the enemy who is to come and be seen; for he is an adversary and corrupter and son of perdition, and deceives you; and for this reason he will kill you, and smite them with the sword. Behold the deceit of the enemy, know the machinations of the beguiler, how he seeks to darken the mind of men utterly. For he will show forth his demons brilliant like angels, and he will bring in hosts of the incorporeal without number. And in the presence of all he exhibits himself as taken up into heaven with trumpets and sounds, and the mighty shouting of those who hail him with indescribable hymns; the heir of darkness himself shining like light, and at one time soaring to the heavens, and at another descending to the earth with great glory, and again charging the demons, like angels, to execute his behests with much fear and trembling. Then will he send the cohorts of the demons among mountains and caves and dens of the earth, to track out those who have been concealed from his eyes, and to bring them forward to worship him. And those who yield to him he will seal with his seal; but those who refuse to submit to him he will consume with incomparable pains and bitterest torments and machinations, such as never have been, nor have reached the ear of man, nor have been seen by the eye of mortals.

Revelation 17:9 — Hippolytus Dogmatical and Historical Fragments

These things, beloved, we impart to you with fear, and yet readily, on account of the love of Christ, which surpasseth all. For if the blessed prophets who preceded us did not choose to proclaim these things, though they knew them, openly and boldly, lest they should disquiet the souls of men, but recounted them mystically in parables and dark sayings, speaking thus, "Here is the mind which hath wisdom," how much greater risk shall we run in venturing to declare openly things spoken by them in obscure terms! Let us look, therefore, at the things which are to befall this unclean harlot in the last days; and (let us consider) what and what manner of tribulation is destined to visit her in the wrath of God before the judgment as an earnest of her doom.

Revelation 17:10 — COMMENTARY ON DANIEL 2:4-5

For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day "on which God rested from all His works." For the Sabbath is the type and emblem of the future kingdom of the saints, when they "shall reign with Christ," when He comes from heaven, as John says in his Apocalypse: for "a day with the Lord is as a thousand years." Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: "five are fallen; one is," that is, the sixth; "the other is not yet come." In mentioning the "other," moreover, he specifies the seventh, in which there is rest. But some one may be ready to say, How will you prove to me that the Saviour was born in the year 5500? Learn that easily, O man; for the things that took place of old in the wilderness, under Moses, in the case of the tabernacle, were constituted types and emblems of spiritual mysteries, in order that, when the truth came in Christ in these last days, you might be able to perceive that these things were fulfilled. For He says to him, "And thou shalt make the ark of imperishable wood, and shalt overlay it with pure gold within and without; and thou shalt make the length of it two cubits and a half, and the breadth thereof one cubit and a half, and a cubit and a half the height; " which measures, when summed up together, make five cubits and a half, so that the 5500 years might be signified thereby. At that time, then, the Saviour appeared and showed His own body to the world, (born) of the Virgin, who was the "ark overlaid with pure gold," with the Word within and the Holy Spirit without; so that the truth is demonstrated, and the "ark" made manifest. From the birth of Christ, then, we must reckon the 500 years that remain to make up the 6000, and thus the end shall be. And that the Saviour appeared in the world, bearing the imperishable ark, His own body, at a time which was the fifth and half, John declares: "Now it was the sixth hour," he says, intimating by that, one-half of the day. But a day with the Lord is 10000 years; and the half of that, therefore, is 500 years. For it was not meet that He should appear earlier, for the burden of the law still endured, nor yet when the sixth day was fulfilled (for the baptism is changed), but on the fifth and half, in order that in the remaining half time the gospel might be preached to the whole world, and that when the sixth day was completed He might end the present life. Since, then, the Persians held the mastery for 330 years, and after them the Greeks, who were yet more glorious, held it for 300 years, of necessity the fourth beast, as being strong and mightier than all that were before it, will reign 500 years. When the times are fulfilled, and the ten horns spring from the beast in the last (times), then Antichrist will appear among them. When he makes war against the saints, and persecutes them, then may we expect the manifestation of the Lord from heaven.

Revelation 20:2-3 — Dionysius Bar Salibi quoting Hippolytus on Revelation 20:2,3

On this Caius the heretic objected : that Satan is bound here, according to that which is written, that Christ went up into the strong man's house and bound him, and spoiled his goods for us [St. Matth. xii. 29]. Hippolytus answered this and said : If the Devil has been bound, how does he deceive the faithful and persecute and plunder men ? And if you say that he has been bound as regards the faithful, how did he draw near against Christ, Him who aid no sin? according to the text, The Prince cometh and findeth no sin in me [St. John, xiv. 30 4]. And if then he has been bound, how did the Lord teach us to pray, that we should be delivered front the evil one [St. Matth. vi. 13] ? and why did he desire to tempt Simon and the Apostles [St. Luke, xxii. 31]? And how was one who had been bound able to sift and trouble the disciples [ib.]? And truly for us the conflict is not against flesh and blood, but against principalities, and against the rulers of the darkness of this world [Eph. vi. 12]. If he had been bound, he would not maintain the conflict, or catch away the word which was sown [St. Matth. xiii. 19], as is said in the Parable of the Seed. That He has bound the strong man; the meaning of it is this : that He has rebuked and cast scorn on those who did not come unto Him when He went against the Devil in order to purify them from his bondage and make them sons unto the Father. And this is proved by what He said just after, that he that is not with me is against me, and he that gathereth not with me, scattereth abroad [St. Matth. xii. 30]. Accordingly, in the end of times, the Devil is to be bound and to be flung into the bottomless pit, when the Lord comes ; even as Esaias hath said, that the wicked shall be taken away in order that he see not the glory of the Lord [Isai. xxvi. 10----LXX. (Syr. Hex.)]. And the number of the years is not the number of days, but it represents the space of one day, glorious and perfect; in which, when the King comes in glory with His slain, the creation is to shine : according to the text, The sun shall shine twofold [marg., |404 sevenfold; Isai. xxx. 26]; while the righteous eat with Him and drink of His vine. This is the day which the Lord hath made [Ps. cxviii. 24], which David spoke of. Accordingly, when with the eye of the spirit John saw the glory of that day, he likened it to the space of a thousand years ; according to the saying, One day in the world of the righteous is as a thousand years [2 Pet. iii. 8 ?]. And by the number he shows that day to be perfect, for those that are faithful. But as for what he has said, that after the thousand years he shall be loosed, and shall deceive the nations [Rev. xx. 7, 8], it is this: that justly he is to be loosed, and to be cast into the burning, and to be judged [ib. 10, 12] ; with those who from old time were gathered together with him, when he gathered the strangers of the kingdom, and Gog and Magog [ib. 8].'

Revelation 20:2 — COMMENTARY ON DANIEL 2:4-5

Revelation 20:6 — Hippolytus Dogmatical and Historical Fragments

Revelation 20:11 — Dubious Hippolytus Fragments

Then shall the righteous answer, astonished at the mighty and wondrous fact that He, whom the hosts of angels cannot look upon openly, addresses them as friends, and shall cry out to Him, Lord, when saw we Thee an hungered, and fed Thee? Master, when saw we Thee thirsty, and gave Thee drink? Thou Terrible One, when saw we Thee naked, and clothed Thee? Immortal, when saw we Thee a stranger, and took Thee in? Thou Friend of man, when saw we Thee sick or in prison, and came unto Thee? Thou art the ever-living One. Thou art without beginning, like the Father, and co-eternal with the Spirit. Thou art He who made all things out of nothing. Thou art the prince of the angels. Thou art He at whom the depths tremble. Thou art He who is covered with light as with a garment. Thou art He who made us, and fashioned us of earth. Thou art He who formed things invisible. From Thy presence the whole earth fleeth away, and how have we received hospitably Thy kingly power and lordship?

Revelation 21:1 — Dubious Hippolytus Fragments

Romans 1:17 — Hippolytus Dogmatical and Historical Fragments

Romans 1:20 — Hippolytus Refutation of All Heresies Book V

For (the Naassene) says, there is the hermaphrodite man. According to this account of theirs, the intercourse of woman with man is demonstrated, in conformity with such teaching, to be an exceedingly wicked and filthy (practice). For, says (the Naassene), Attis has been emasculated, that is, he has passed over from the earthly parts of the nether world to the everlasting substance above, where, he says, there is neither female or male, but a new creature, a new man, which is hermaphrodite. As to where, however, they use the expression "above," I shall show when I come to the proper place (for treating this subject). But they assert that, by their account, they testify that Rhea is not absolutely isolated, but-for so I may say-the universal creature; and this they declare to be what is affirmed by the Word. "For the invisible things of Him are seen from the creation of the world, being understood by the things that are made by Him, even His eternal power and Godhead, for the purpose of leaving them without excuse. Wherefore, knowing God, they glorified Him not as God, nor gave Him thanks; but their foolish heart was rendered vain. For, professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into images of the likeness of corruptible man, and of birds, and four-footed beasts, and creeping things. Wherefore also God gave them up unto vile affections; for even their women did change the natural use into that which is against nature." What, however, the natural use is, according to them, we shall afterwards declare. "And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly"-now the expression that which is unseemly signifies, according to these (Naasseni), the first and blessed substance, figureless, the cause of all figures to those things that are moulded into shapes,-"and receiving in themselves that recompense of their error which was meet." For in these words which Paul has spoken they say the entire secret of theirs, and a hidden mystery of blessed pleasure, are comprised. For the promise of washing is not any other, according to them, than the introduction of him that is washed in, according to them, life-giving water, and anointed with ineffable ointment (than his introduction) into unfading bliss.

Romans 5:14 — Hippolytus Refutation of All Heresies Book VII

When, therefore, according to these (heretics), the entire world and super-mundane entities were finished, and (when) nothing exists labouring under deficiency, there still remains in the (conglomeration of) all germs the third Sonship, which had been left behind in the Seed to confer benefits and receive them. And it must needs be that the Sonship which had been left behind ought likewise to be revealed and reinstated above. And His place should be above the Conterminous Spirit, near the refined and imitative Sonship and the Non-Existent One. But this would be in accordance with what has been written, he says: "And the creation itself groaneth together, and travaileth in pain together, waiting for the manifestation of the sons of God." Now, we who are spiritual are sons, he says, who have been left here to arrange, and mould, and rectify, and complete the souls which, according to nature, are so constituted as to continue in this quarter of the universe. "Sin, then, reigned from Adam unto Moses," as it has been written. For the Great Archon exercised dominion and possesses an empire with limits extending as far as the firmament. And He imagines Himself alone to be God, and that there exists nothing above Him, for (the reason that) all things have been guarded by unrevealed Siope. This, he says, is the mystery which has not been made known to former generations; but in those days the Great Archon, the Ogdoad, was King and Lord, as it seemed, of the universe. But (in reality) the Hebdomad was king and lord of this quarter of the universe, and the Ogdoad is Arrhetus, whereas the Hebdomad is Rhetus. This, he says, is the Archon of the Hebdomad, who has spoken to Moses, and says: "I am the God of Abraham, and Isaac, and Jacob, and I have not manifested unto them the name of God" (for so they wish that it had been written)-that is, the God, Arrhetus, Archon of the Ogdoad. All the prophets, therefore, who were before the Saviour uttered their predictions, he says, from this source (of inspiration). Since, therefore, it was requisite, he says, that we should be revealed as the children of God, in expectation of whose manifestation, he says, the creation habitually groans and travails in pain, the Gospel came into the world, and passed through every Principality, and Power, and Dominion, and every Name that is named. And (the Gospel) came in reality, though nothing descended from above; nor did the blessed Sonship retire from that Inconceivable, and Blessed, (and) Non-Existent God. Nay, (far from it;) for as Indian naphtha, when lighted merely from a considerably long distance, nevertheless attracts fire (towards it), so from below, from the formlessness of the conglomeration (of all germs), the powers pass upwards as far as the Sonship. For, according to the illustration of the Indian naphtha, the Son of the Great Archon of the Ogdoad, as if he were some (sort of) naphtha, apprehends and seizes conceptions from the Blessed Sonship, whose place of habitation is situated after that of the Conterminous (Spirit). For the power of the Sonship which is in the midst of the Holy Spirit, (that is,) in, the midst of the (Conterminous) Spirit, shares the flowing and rushing thoughts of the Sonship with the Son of the Great Archon.

Romans 8:11 — Hippolytus Refutation of All Heresies Book VI

Concerning this (Logos) they have a great question amongst them-an occasion both of divisions and dissension. And hence the doctrine of these has become divided: and one doctrine, according to them, is termed Oriental, and the other Italian. They from Italy, of whom is Heracleon and Ptolemaeus, say that the body of Jesus was (an) animal (one). And on account of this, (they maintain) that at his baptism the Holy Spirit as a dove came down-that is, the Logos of the mother above, (I mean Sophia)-and became (a voice) to the animal (man), and raised him from the dead. This, he says, is what has been declared: "He who raised Christ from the dead will also quicken your mortal and natural bodies." For loam has come under a curse; "for," says he, "dust thou art, and unto dust shalt thou return." The Orientals, on the other hand, of whom is Axionicus and Bardesianes, assert that the body of the Saviour was spiritual; for there came upon Mary the Holy Spirit-that is, Sophia and the power of the highest. This is the creative art, (and was vouchsafed) in order that what was given to Mary by the Spirit might be fashioned.

Romans 8:11 — Hippolytus Dogmatical and Historical Fragments

Let us look next at the apostle's word: "Whose are the fathers, of whom as concerning the flesh Christ came, who is over all, God blessed for ever." This word declares the mystery of the truth rightly and clearly. He who is over all is God; for thus He speaks boldly, "All things are delivered unto me of my Father." He who is over all, God blessed, has been born; and having been made man, He is (yet) God for ever. For to this effect John also has said, "Which is, and which was, and which is to come, the Almighty." And well has he named Christ the Almighty. For in this he has said only what Christ testifies of Himself. For Christ gave this testimony, and said, "All things are delivered unto me of my Father; " and Christ rules all things, and has been appointed Almighty by the Father. And in like manner Paul also, in setting forth the truth that all things are delivered unto Him, said, "Christ the first-fruits; afterwards they that are Christ's at His coming. Then cometh the end, when He shall have delivered up the kingdom to God, even the Father; when He shall have put down all rule, and all authority, and power. For He must reign, till He hath put all enemies under His feet. The last enemy that shall be destroyed is death. For all things are put under Him. But when He saith, All things are put under Him, it is manifest that He is excepted which did put all things under Him. Then shall He also Himself be subject to Him who put all things under Him, that God may be all in all." If, therefore, all things are put under Him with the exception of Him who put them under Him, He is Lord of all, and the Father is Lord of Him, that in all there might be manifested one God, to whom all things are made subject together with Christ, to whom the Father hath made all things subject, with the exception of Himself. And this, indeed, is said by Christ Himself, as when in the Gospel He confessed Him to be His Father and His God. For He speaks thus: "I go to my Father and your Father, and to my God and your God." If then, Noetus ventures to say that He is the Father Himself, to what father will he say Christ goes away according to the word of the Gospel? But if he will have us abandon the Gospel and give credence to his senselessness, he expends his labour in vain; for "we ought to obey God rather than men."

Romans 8:17 — Hippolytus Dogmatical and Historical Fragments

Romans 8:19 — Hippolytus Refutation of All Heresies Book VII

Romans 8:36 — Fragments from Commentaries on Various Books of Scripture - On Prov. IX. 1

Romans 9:5 — Hippolytus Dogmatical and Historical Fragments

Romans 10:4 — Hippolytus Dogmatical and Historical Fragments

And what saith the Lord to him? "Suffer it to be so now, for thus it becometh us to fulfil all righteousness." "Suffer it to be so now," John; thou art not wiser than I. Thou seest as man; I foreknow as God. It becomes me to do this first, and thus to teach. I engage in nothing unbecoming, for I am invested with honour. Dost thou marvel, O John, that I am not come in my dignity? The purple robe of kings suits not one in private station, but military splendour suits a king: am I come to a prince, and not to a friend? "Suffer it to be so now for thus it becometh us to fulfil all righteousness: "I am the Fulfiller of the law; I seek to leave nothing wanting to its whole fulfilment, that so after me Paul may exclaim, "Christ is the fulfilling of the law for righteousness to every one that believeth." "Suffer it to be so now, for thus it becometh us to fulfil all righteousness." Baptize me, John, in order that no one may despise baptism. I am baptized by thee, the servant, that no one among kings or dignitaries may scorn to be baptized by the hand of a poor priest. Suffer me to go down into the Jordan, in order that they may hear my Father's testimony, and recognise the power of the Son. "Suffer it to be so now, for thus it becometh us to fulfil all righteousness." Then at length John suffers Him. "And Jesus, when He was baptized, went up straightway out of the water: and the heavens were opened unto Him; and, lo, the Spirit of God descended like a dove, and rested upon Him. And a voice (came) from heaven, saying, This is my beloved Son, in whom I am well pleased."

Romans 10:18 — Hippolytus Refutation of All Heresies Book V

This is the Christ who, he says, in all that have been generated, is the portrayed Son of Man from the unportrayable Logos. This, he says, is the great and unspeakable mystery of the Eleusinian rites, Hye, Cye. And he affirms that all things have been subjected unto him, and this is that which has been spoken, "Their sound is gone forth unto all the earth," just as it agrees with the expressions, "Mercury waving his wand, guides the souls, but they twittering follow." I mean the disembodied spirits follow continuously in such a way as the poet by his imagery delineates, using these words:- "And as when in the magic cave's recess Bats humming fly, and when one drops From ridge of rock, and each to other closely clings."

Romans 14:4 — Hippolytus Refutation of All Heresies Book IX

The impostor Callistus, having ventured on such opinions, established a school of theology in antagonism to the Church, adopting the foregoing system of instruction. And he first invented the device of conniving with men in regard of their indulgence in sensual pleasures, saying that all had their sins forgiven by himself. For he who is in the habit of attending the congregation of any one else, and is called a Christian, should he commit any transgression; the sin, they say, is not reckoned unto him, provided only he hurries off and attaches himself to the school of Callistus. And many persons were gratified with his regulation, as being stricken in conscience, and at the same time having been rejected by numerous sects; while also some of them, in accordance with our condemnatory sentence, had been by us forcibly ejected from the Church. Now such disciples as these passed over to these followers of Callistus, and served to crowd his school. This one propounded the opinion, that, if a bishop was guilty of any sin, if even a sin unto death, he ought not to be deposed. About the time of this man, bishops, priests, and deacons, who had been twice married, and thrice married, began to be allowed to retain their place among the clergy. If also, however, any one who is in holy orders should become married, Callistus permitted such a one to continue in holy orders as if he had not sinned. And in justification, he alleges that what has been spoken by the Apostle has been declared in reference to this person: "Who art thou that judgest another man's servant? " But he asserted that likewise the parable of the tares is uttered in reference to this one: "Let the tares grow along with the wheat; " or, in other words, let those who in the Church are guilty of sin remain in it. But also he affirmed that the ark of Noe was made for a symbol of the Church, in which were both dogs, and wolves, and ravens, and all things clean and unclean; and so he alleges that the case should stand in like manner with the Church. And as many parts of Scripture bearing on this view of the subject as he could collect, be so interpreted.

S3Y 1:1 — Commentary on Daniel 2.28.1-7

S3Y 1:2-9 — Commentary on Daniel 2.29.1-2

And so then, Azariah, having stood up together with the rest, praised God through a hymn and a prayer in the midst of the furnace. And then they confessed the former sins of themselves and 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.

S3Y 1:23-25 — Commentary on Daniel 2.31.1-3

S3Y 1:26-27 — Commentary on Daniel 2.31.4-32.10

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." And so it is needful to ask, 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 dew, but for those outside the fire he assigned his own standard of judgment, as it is written, "With the measure you measure it will be measured to you"? [Luke 6:38 or Matthew 7:2] Let me not deceive, he was not any other person, but the very one who judged the Egyptians with the water. In return for they who at that time threw the newborn males of the Hebrews into the river, they in the same way were destroyed in the sea by being plunged righteously into the water, so that a balanced recompense may be rendered to those who practice wickedly. This was he who received the authority of judgment from the Father. He who also showered fire and divine retribution upon the Sodomites, and destroyed them on account of their lawlessness and wicked impiety. And Ezekiel agrees with this, 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. [Ezekiel 10:2, 6-7] They, having seen this fire in the furnace, and having seen the light of this being eclipsed, trembled. Concerning this Isaiah says, "And his name shall be called Angel of Great Counsel." [Isaiah 9:6] For Scripture also likens this one to be an angel of God. For it was he himself who reported to us the mysteries of the Father. This one descended into the furnace with those who were around Azariah. The fire, seeing this Angel, recognized his master and, being afraid, fled outside of the furnace and on account of this rose forty-nine cubits. For having been driven from within it gushed out and became delicate dew, which whistled as a wind in the midst of the furnace, from within, which did not at all possess the fragrance of fire. 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 for forty-nine cubits.

S3Y 1:28-29 — Commentary on Daniel 2.29.3

Then, addressing all creation as through one mouth, they hymned and glorified and blessed God saying, "Blessed are you Lord God of our fathers, praiseworthy are you and exalted unto the ages."

S3Y 1:35 — Commentary on Daniel 2.29.4

And so, having begun from the name of the holy and notable and magnificent, they came upon the works of the Lord, first naming the heavenly things, and they glorified him saying, "Bless the Lord all you works of the Lord, hymn and exalt him forever."

S3Y 1:36-41 — Commentary on Daniel 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 planets which move in heaven, bless, praise, and exalt him forever."

S3Y 1:42-51 — Commentary on Daniel 2.29.6-7

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. They began first from the glory of God itself and were glorifying him. Then 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.

S3Y 1:52-54 — Commentary on Daniel 2.29.8

Next they moved to the earth saying, "Bless the Lord you earth, hymn and exalt him forever." Then the mountains and hills. Next all things which grow upon the earth.

S3Y 1:55-59 — Commentary on Daniel 2.29.9

Then they moved to the waters, rivers, both springs and seas. Next those which move in the waters both sea monsters and fish. Then the birds of heaven and both domestic and wild beasts.

S3Y 1:60 — Commentary on Daniel 2.29.10

Then they moved to the sons of men, bringing them up according to the orderly hymn.

S3Y 1:64 — Commentary on Daniel 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 hymn to God along with the three boys.

S3Y 1:66-67 — Commentary on Daniel 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 Misahl, hymn 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."

S3Y 1:68 — Commentary on Daniel 2.30.1-7

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 hymning to God with you as from one mouth? Describe to us his form and beauty so that we also, seeing him in the flesh, may recognize him. 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? Having done this for one hour in the furnace, you taught the workmanship of creation. For the Word was with you and was speaking through you, the Word who understands the workmanship of creation. For it is wonderful, beloved, what was spoken through hymns by the three boys in the furnace. How they left nothing out of what has been created, so that it may not be considered that they did this by some independence or by their own power, 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 that no one may boast as being something unborn or created without headship. Accordingly, let the doctrines according to the arch-heretics cease, which name powers and ages and originators, they invent empty tales, so that through strange words they, having deceived, might easily kill men and compel them to worship things that are not as though they were, others again fashion images in the hearts of men just like Nebuchadnezzar did. For Scripture encompasses all things, whether rulers or authorities or powers or thrones or dominions or every name which is named [Ephesians 1:21] it subordinates and enslaves all things to God, to praise and to bless and glorify him as Lord and Master who made all things. And on account of this Ananiah, Azariah, Misahl, after declaring all things that exist, they added saying, "All you pious, bless and hymn and praise the Lord God of gods because his mercy is forever." Song of Songs 1:1 — Fragments from Commentaries on Various Books of Scripture - On the Song of Songs And where is all this rich knowledge? and where are these mysteries? and where are the books? For the only ones extant are Proverbs, and Wisdom, and Ecclesiastes, and the Song of Songs. What then? Does the Scripture speak falsely? God forbid. But the matter of his writings was various, as is shown in the phrase "Song of Songs; "for that indicates that in this one book he digested the contents of the 5,000 songs. In the days moreover of Hezekiah, there were some of the books selected for use, and others set aside. Whence the Scripture says, "These are the mixed Proverbs of Solomon, which the friends of Hezekiah the king copied out." And whence did they take them, but out of the books containing the 3,000 parables and the 5,000 songs? Out of these, then, the wise friends of Hezekiah took those portions which bore upon the edification of the Church. And the books of Solomon on the "Parables" and "Songs," in which he wrote of the physiology of plants, and all kinds of animals belonging to the dry land, and the air, and the sea, and of the cures of disease, Hezekiah did away with, because the people looked to these for the remedies for their diseases, and neglected to seek their healing from God.

Song of Songs 1:2 — TREATISE ON THE SONG OF SONGS 2:3

When it says "your breasts are better than wine," it signifies that the commandments of Christ delight the heart like wine. For, as infants suck upon breasts in order to extract some milk, so also all who suck on the law and the gospel obtain the commandments as eternal food.

Song of Songs 1:4 — TREATISE ON THE SONG OF SONGS 3:1.4

"The king introduced me to his treasures." Who is this king, if not Christ himself? And what are these treasures, if not his chambers? This is the people who say, "We will rejoice and delight in you," for he calls everyone. First, it tells us about the past, then it reveals a time of penance in the future: "We will rejoice and delight in you." "I loved your breasts more than wine," not the wine that was mixed by Christ, surely, but the wine whereby Noah previously languished in drunkenness, the wine that deceived Lot. "We loved your fonts of milk more than this wine" because breasts were the commandments given by Christ; they delight but certainly do not inebriate. For this reason, indeed, the apostle said, "Do not drink so much wine that you become drunk." Therefore the beloved now says, "I loved your breasts more than wine; righteousness loves you," because those who follow the way of righteousness are those who love you, whereas unbelievers hate you and deserve retribution from the judge.

Song of Songs 1:5 — TREATISE ON THE SONG OF SONGS 4:1-2

"I am black and beautiful, daughters of Jerusalem." I am a sinner, but even more, I am beautiful, because Christ loved me. "I am black and beautiful, daughters of Jerusalem." All nations, come and gather and look at me, the beloved. "Do not marvel at my countenance because I am darkened or because the sun's glance has made me swarthy." … Nor is it because Christ has despised me, since [Scripture] calls him the true sun, for it says, "And the sun of righteousness will appear to you who fear my name."

Song of Songs 2:1 — TREATISE ON THE SONG OF SONGS 17:1

The justified here begins to praise herself and says, "I am the flower of the field" because she was not spread abroad throughout the earth. For, behold, I am a flower to all men through faith in you.

Song of Songs 3:6-7 — TREATISE ON THE SONG OF SONGS 27:1

"Behold the litter of Solomon surrounded by sixty mighty men from the powerful of Israel, each one equipped with a sword and trained for battle." O blessed sight! O litter of sabbath rest! For Solomon's litter reveals nothing other than Christ himself. Song of Songs 4:16 — Fragments from Commentaries on Various Books of Scripture - On the Song of Songs Arise, O north wind, and come, thou south; blow upon my garden, that the spices thereof may flow out (Canticles iv. 16). As Joseph was delighted with these spices, he is designated the King's son by God; as the Virgin Mary was anointed with them, she conceived the Word: then new secrets, and new truth, and a new kingdom, and also great and inexplicable mysteries, are made manifest.

Titus 2:13 — Hippolytus Dogmatical and Historical Fragments

These things, then, I have set shortly before thee, O Theophilus, drawing them from Scripture itself, in order that, maintaining in faith what is written, and anticipating the things that are to be, thou mayest keep thyself void of offence both toward God and toward men, "looking for that blessed hope and appearing of our God and Saviour," when, having raised the saints among us, He will rejoice with them, glorifying the Father. To Him be the glory unto the endless ages of the ages. Amen.

Zechariah 12:10 — ON THE END OF THE WORLD 40

Then shall the son of perdition be brought forward as the accuser, with his demons and with his servants, by angels stern and inexorable. And they shall be given over to the fire that is never quenched, and to the worm that never sleeps, and to the outer darkness. For the crucifiers shall see him in human form, as he appeared to them "when he came" by the holy virgin in the flesh and as they crucified him. And he will show them the "prints of the" nails in his hands and feet, and his side pierced with the spear, and his head crowned with thorns, and his honorable cross. And once for all shall the people of the Hebrews see all these things, and they shall mourn and weep, as the prophet exclaims, "They shall look on him whom they have pierced."