On Daniel

of twenty cubits, and a height of one hundred and twenty; and he overlaid it within with pure gold. Solomon [was] to build the house of God. The length [was] sixty cubits [in] its first dimension, and the width [was] twenty cubits, and the height [was] one hundred and twenty; and he overlaid it within with pure gold.

ON DANIEL

(Cf. De Magistris, *Daniel according to the Septuagint* from the Chisian codex, Rome 1772, in-folio, p. 95; Mai, *Script. vet. collectio nova*, 1, III, ed. 1851, p. 29-56, passim.)

NOTICE

(Hamel, *On Hippolytus the Bishop*, Göttingen, 1858, p. 30.)

I. A not insignificant fragment of a commentary on Daniel, ascribed to Hippolytus, in which chapters VII–XII and II, 34 sqq. are explained, was published by Simon de Magistris from the Chisian codex. Angelo Mai published another excellent fragment of the same commentary, who proposed to himself to edit from that commentary only those things which lay unpublished. Since he knew the fragment that De Magistris had published, it appears that the Roman codex contains many more things than those which he himself had edited from that codex; however, one may not conclude that everything which is read in the Chisian codex is found in the cited Catena. Therefore, it seems difficult to judge how one codex compares to the other, and to prove whether one or the other should be held to be the true one. Having compared both codices, we understand that they do not stand in such a relation that one can be completed by the other. This is easily understood. For chapter VII, 4 is explained more broadly in Angelo Mai than in Simon; for there is added in Mai what is taught by history, that those promises were truly fulfilled. Yet such an explanation cannot be joined with those things which are presented in the Chisian codex; for the same sentiment, that Nebuchadnezzar was deprived of glory and driven from the kingdom, occurs in both codices, so that if you were to join what both possess into one, the same things would be read in a double manner, which cannot happen at all. The same applies to verse 5, to which in Angelo Mai the same interpretation is briefly added, which we find more broadly illustrated in the Chisian codex; but in Angelo Mai it is added why the Persians are compared to a bear. The things noted on verse 6 in the Chisian codex are contracted in Angelo Mai, but it is added why the interpreter thinks the Greek kingdom and its king Alexander are compared to the leopard. In the same way, the things read in both codices regarding verse 7 are different. The same holds entirely for the first four chapters read in Simon. If, therefore, we are forced to say that not everything that is found in both codices can certainly be part of the same book, it does not follow from that that one fragment is genuine and the other not, and even less because the thoughts expressed therein agree, and only the form in which they are clothed is diverse. But in other places, the things which Angelo Mai presents agree with those which are read in the Chisian codex; so that if we had inserted what Angelo Mai edited into those things which are cited in this codex, the commentary would appear to be perfect. Thus, the things found annotated in Angelo Mai regarding chapter IX, 21 square with those presented in the Chisian codex at the beginning of chapter II; the things regarding X, 12 [square] with those at the end of chapter XXVIII; the things regarding X, 16, and 18 and 20 can hold a place before the words "and now he says" at the end of chapter XXVIII; the things regarding XII, 1–3 can be read before chapter XLI. The things noted regarding X, 6 in Angelo Mai agree word for word with those which are read in chapter XXVI; in the same way, the things noted regarding X, 7 are found in chapter XLIII; and you have the same things, which are explained regarding X, 13, in chapter XXV.

Since, therefore, no small similarity is recognized between the two codices, it seems likely that those commentaries on Daniel were composed by the same author. Nevertheless, it would seem strange if the same man had composed two commentaries on the same book. In order to solve this enigma, we must look to Hippolytus’ book *On Antichrist*, in which (chapters 22–26) the same things are read, which are exhibited in Simon, chapters 1–3, with only a few things omitted. But because it seemed strange to us that the same author is said to have written the same things in two different books, we fall into the opinion that this passage was transferred from one to the other. But if the things that are read in Simon, chapters 1–3, have been taken from the book *On Antichrist*, it surely could not happen that the things read in that place in Simon agree with those which we find noted regarding the same place in Daniel in the codex which Angelo Mai edited. But since, because the things which are read in Simon must in large part be completed by those which are exhibited in the Vatican codex, it must be conceded that the commentary read in Simon was excerpted in its entirety from the commentary on Daniel:

it seems probable that he who excerpted the commentary edited by Simon took chapters 1-3 from Hippolytus’s book ^A *On Antichrist* (chapters 22-26), because they are read more briefly in this place, concerning which Hippolytus discoursed more widely in the commentary on Daniel itself. Those things which are preserved in the Chisian codex seem to have been collated not long after Hippolytus, for Apollinarius (39) relates that our author, along with the dream of Nebuchadnezzar, explained the vision of Daniel himself (40). Since that fragment seems to have been composed in such an ancient time, it is doubtful whether Photius read those excerpts, or the commentary itself. But I think that, had he read them, he would have reported that Hippolytus interpreted the dream of Nebuchadnezzar only in connection with Daniel’s vision. Since, therefore, we have parts of the same book, which Angelo Mai published, and those which are read in the Chisian codex from chapter 4 to the end, but not those which are contained in the same [codex] in the first four chapters, in this place, where we must demonstrate which parts of Hippolytus’s commentary on Daniel are present today, we are not regarding those things which are to be considered part of the book *On Antichrist*.

Since the fragment edited by Simon from Hippolytus’s book *On Antichrist* and the entire commentary on Daniel had already been collated around the middle of the 4th century (41), it is necessary that there be no small similarity between Hippolytus’s true book *On Antichrist* and his entire commentary on Daniel. If, therefore, we find a similarity between a certain book ascribed to Hippolytus, in which Antichrist is discussed, and a certain commentary on Daniel, which is said to have the same author, we judge that both were composed by Hippolytus, unless certain reasons for doubting are present. Indeed, similar things are read in the cited fragments and in the book *On Antichrist* edited by M. Gudius (cf. § 42). Thus, those things which are taught concerning the time when the world will be consumed, regarding Antichrist, in chapters 42 and 43, are proven more extensively in the commentary on Daniel, in Simon, chapters 4-7; those things which are read concerning Enoch and Elijah, the precursors of Christ, and concerning the weeks of years and the Babylonian captivity, in chapters 43 and 64, are also exhibited in Dan. 22 and 40; concerning Antichrist, in chapter 25, it is contended that what Daniel prophesied truly happened, which is proven by history in Dan. chapters VIII and IX. Concerning Antiochus, the grandson of Alexander the Great, mention of whom is made in *On Antichrist* chapter 49, it is discoursed more widely in Dan. chapter X; the same things which are related concerning the Ammonites and Moabites in *On Antichr.* chapter 51, you will find in Dan. chapter XI. The passage in the book *On Antichrist*, chapter 26, which is missing in that part of the Chisian codex (chapters 1-3), which we have proven was taken from that book, we read word for word in Angelo Mai at chapter 7, 15 (l. l. p. 205). Moreover, the interpreter uses the same method of interpretation—which they call "Messianic"—which we find employed in other writings of Hippolytus (42). The fact that in the commentary under discussion now, the number of years that elapsed from the creation of the world down to Christ is established, and the time is shown during which the Jews were held in Babylon, fits well with our author, who fostered the mathematical art. Finally, what is of the greatest importance, Jerome and Photius (43) themselves testify that they read the fragments of the commentary on Daniel cited. For one of them (44) ascribes to our author a certain opinion which seems to be constructed from those things which are read in the Chisian codex in chapters 13, 15, and 39. The other relates (45) that Hippolytus placed the end of the world in the year 500 after the birth of Christ, because the world remains for only 6,000 years, and 5,500 had already passed from the creation of the world to Christ. This is explained more widely in the Chisian codex, chapter 4.

Since these things are so, it is clearer than light that both fragments were composed by Hippolytus. Since Photius relates (l. l.) that our author explained not single words, but the connection and tenor of the sentences, I believe that the codex which Angelo Mai read contains the entire and perfect commentary of our author on Daniel. Therefore, it would be of the greatest importance if that most celebrated man had published the whole codex.

II. On the fragment concerning the history of Susanna (46).

Hippolytus relates the history of Susanna in an allegorical manner to the Church, which is harassed by the Gentiles. Susanna is a type of the Church, and her husband Joacim is Christ; he refers Babylon to the world; the garden in which Susanna bathed signifies to him the vocation of the saints, who are planted as fruitful trees in the Church. The two elders signify to him two peoples, the one Hebrews, the other pagans, who, incited by the devil, persecute the Church in concert. That we may more accurately perceive the reasoning with which it is discussed in the booklet, let us bring forward a few other points from it. In verse 15, the "opportune day" on which Susanna went to bathe in the garden, he refers to the feast of Passover, on which a bath is prepared for all. He says that Susanna was bathed because she was a pure bride of God. The maidens who accompany her are faith in Christ and charity toward God. In verse 21, he argues that a certain young man was with Susanna in the bath, but not one who would commit sin with her, but rather one who would be a witness to her innocence. In verse 22, he refers what is narrated concerning the falsely accused Susanna to the state of the Church, when Christians in the age of Hippolytus, unless they worshipped the idols of the pagans, were led to the tribunal and sentenced to death. Verse 23 he transfers to those who suffer for Christ. Verse 35, "Susanna was vexed and wept," so that by her tears she might call out the Word, who would also have recalled the dead Lazarus to life with tears.

That these were written before the Emperor Constantine is evident from the fact that the words in verse 22, *ἀνεστέναξε Σωσάννα*, are referred to the Christian martyrs who, unless submissively worshipping pagan idols, would be led to the tribunal. In verse 5 it is proven that these were written at a time when Jews and pagans had joined together to destroy Christian things, which is what happened in our own time (47). The method of interpretation fits the genius of Hippolytus beautifully. Sentences are found which seem similar to others brought forward by our author in his genuine books; for example, in verse 12 he says that in the same way the elders came to Susanna, so pagans come into the Church.

and Jews, so that they present themselves as false witnesses against Christians. Similarly, the author of the book *On the Antichrist* (ch. 1) admonishes Theophilus to take care that this book does not fall into the sight of profane men. In verse 33, we find the same opinion concerning the Word, which is explained more extensively *On the Antichrist* (ch. 2 and 4; cf. Hippolytus’ book *Against the Jews*). In the same allegorical manner, our author has interpreted the blessing of Jacob and Isaac. Since therefore the book *On Susanna and Daniel* is ascribed to Hippolytus by Syncellus (48), we have no reason to disavow this book, which has its place in the same Roman codex from which Angelus Maius published his commentary on Daniel. Combefisius (49) thinks that Jerome and Photius spoke only of this book. But we have already proven that they read not only this book, but also the entire commentary on the book of Daniel, which included this book as well as what he wrote on the *Canticle of the Three Children*.

III. *On the Canticle of the Three Children.* That Hippolytus read this canticle in the middle of chapter 3 of the canonical book of Daniel is apparent from the fact that verses of that chapter (50) are cited by the same number as they are referred to by the Greek interpreters. Since, therefore, it is clear that the commentary on the canonical book of Daniel includes this canticle of the Three Children, the items which are found in the *Catena Patrum* on the Psalms and Canticles of Holy Scripture (Corderian edition, vol. III, p. 951 to 3, 37 (51)), must be read in the annotations to chapter 3 of the canonical book. Since, therefore, the commentary on the canticle of the Three Children is interwoven with the commentary on the canonical book of Daniel, there is no reason to doubt that it is ascribed to him with the best of rights.

IV. *On the proemium of Hippolytus to his commentary on Daniel.* The fragment in Fabricius (vol. I, p. 278) appears to be the proemium of his commentary on Daniel. First, he explains why he wrote this booklet, then, at what time Daniel lived and spent his time as a captive in Babylon; finally, he illustrates in a few words the history of the Jews from king Josias up to the time when they were led into exile to Babylon. Having settled these things, he seems in this manner to move on to explain the history of Susanna: "When the whole people had been led away (into Babylon) . . . we find the blessed Daniel prophesying in Babylon, and becoming the vindicator of Susanna." We would not be able to see what the addition meant, that Daniel existed in Babylon as the vindicator of Susanna, were it not permitted to conjecture that with these words he wished to pass on to the commentary on the history of Susanna. And it has been handed down to us that the history of Susanna held a place in the codex which Hippolytus used, before the canonical book of Daniel (52). Since such was the codex of our author, it seems likely that that proemium was truly composed by Hippolytus (53). Which opinion is confirmed by Syncellus (54). For he says that it was related by Hippolytus in his writing on Susanna and Daniel that Joacim, or by another name Jechonias, when he had reigned for three years, was led to Babylon with the people, among whom were Daniel and his three friends; and that the wife of the king was Susanna. Since in Hippolytus’ book on Daniel and Susanna nothing is found about Daniel being led away, nor about the time during which Joacim reigned, which is what is read in the proemium, we ascribe that genuine text to Hippolytus. Furthermore, you will not find things which are abhorrent to our author’s genius, but there are indeed some things which fit him beautifully, for example, that the time during which individual kings reigned is indicated so accurately. Moreover, that this proemium was not written after the emperor Constantine is evident from the fact that Daniel is called a prophet and a martyr of Christ, and the epithet *faithful martyrs* is attributed to his three friends.

PROEMIUM.

^A Having resolved to demonstrate the accuracy of the times of the captivity which occurred to the sons of Israel in Babylon, and the prophecies of the visions of the blessed Daniel, and his life and deportment from childhood in Babylon, I also approach to bear witness to a holy and righteous man, a prophet and one who has become a martyr of Christ. For he not only revealed the visions of king Nabuchodonosor to the people of that time, but by instructing youths similar to himself, he produced faithful witnesses in the world. This person, therefore, appears during the times of the prophecy of the blessed Jeremias, and of the reign of Joacim, son of Eliacim; who, having been taken with the rest of the captives, is led away with them to Babylon. For these five are the sons of Josias: Joachas, Eliacim, and Joannan; Sedecias, who is also Jechonias...

and Sadum. And Joachas, after the death of his father, is anointed by the people as king, being twenty-three years of age. ^A Against him comes up Pharao Nechao in the third month of his reign; and taking him prisoner, he leads him into Egypt; and he imposes a tribute upon the land, one hundred talents of silver, and ten talents of gold. And he establishes in his stead Eliacim, his brother, as king over the land, whose name he changed to Joacim, for eleven years. Against him came up Nabuchodonosor, king of Babylon, and taking him prisoner, leads him to Babylon, and a portion of the vessels of the house of the Lord that were in Jerusalem. He, being kept in prison, as one who had been a friend to Pharao and had been established as king by him, is brought out in the thirty-seventh year by Evilat-Marodach, king of Babylon; and he shaved his head, and he was his counselor, and he ate at his table until the day that he died. ^B When he had been taken away, his son Joacim reigned for three years. And against him came up Nabuchodonosor, and he transports both him and ten thousand men of the people to Babylon; and he establishes in his stead his father’s brother, whom he also renamed Sedecias; with whom having made oaths and covenants, he departs to Babylon. He, after reigning eleven years, revolted from him, and gave himself to Pharao, king of Egypt. In the tenth year, Nabuchodonosor came against him from the land of the Chaldeans, and he fenced the city, besieged it round about, and constrained it on every side. Wherefore the greater part of them perished by famine; others perished by the sword; some of them were taken captive, and the city was set on fire; and the temple and the wall were torn down. ^C And all the treasures found in the house of the Lord the army of the Chaldeans took, and all the vessels, both gold and silver; and Nabuzardan, the chief of the cooks, broke up all the bronze, and brought them to Babylon. But Sedecias himself, fleeing by the silence of night with seven hundred men, the army of the Chaldeans pursued, and they overtook him in Jericho, and led him to the king of Babylon in Reblatha. And the king judged him in anger, because he had violated the oath of the Lord, and the covenant which he had made unto him, and his sons he slaughtered before him, and he blinded the eyes of Sedecias. ^D And he put him in iron fetters, and led him to Babylon; and he was grinding in the mill until the day that he died. And upon his dying, they took his body and cast it behind the walls of Nineveh. In this is fulfilled the prophecy of Jeremiah, saying: *As I live, saith the Lord, if Jechonias, son of Joacim, king of Juda, were a seal upon my right hand, I would pluck thee thence, and I will give thee into the hands of those who seek thy

soul. ^A If you fear before his face, into the hands of the Chaldeans. And I will cast thee and thy mother who bore thee into a land where you were not born, and there you shall die. But into the land to which they pray in their own souls, I will by no means return you. Jechonias was disgraced as a useless vessel, for which there is no need, because he was cast off and thrown into a land he knew not. Earth, hear the word of the Lord. Write this man as a man disowned, because none of his seed shall prosper to sit on the throne of David as ruler anymore in Juda. Thus the captivity for them in Babylon has come about after the exodus from Egypt. Now the whole people having been transported, and the city having been laid waste, and the sanctuary having been destroyed until the word of the Lord was fulfilled, which He spoke through the mouth of the prophet Jeremiah, saying: “That the sanctuary shall be desolate for seventy years,” we find blessed Daniel prophesying in Babylon, and having become the vindicator of Susanna.

SOLUTIONS BY HIPPOLYTUS, BISHOP OF ROME, TO THE VISIONS OF DANIEL AND NABUCHODONOSOR, BOTH AT ONCE.

I. When he said “of the sea,” he signified the kingdom of the Babylonians that had come to be, and that this was the golden head of the statue. ^B And by saying “its wings were like an eagle’s,” he meant that King Nabuchodonosor was exalted, and his glory was lifted up against God. Then he says, “its wings were plucked,” because his glory was cast down; for he was driven out from his kingdom. But by saying, “a man’s heart was given to it, and it stood upon the feet of a man,” he indicates that he repented when he recognized himself as a man, and gave glory to God. After the lion, you see a second animal like a bear, which were the Persians; for after the Babylonians, the Persians held sway. And by saying “three ribs were in its mouth,” he showed three nations: Persians, Medes, [and] Babylonians; just as silver was shown after the gold in the statue. Then the third animal, a panther, which were ^C the Greeks; for after the Persians, Alexander ... ^D [alt-version omitted]

FOOTNOTE EXPLANATION OMITTED

^A Macedo, after removing Darius, gained possession of the empire; which he indicated by the bronze in the image. And as for what he says, "four wings of a bird, and four heads of the beast," he lucently showed how the dominion of Alexander was divided into four parts; for in saying "four heads," he signified the four kings who arose from it; for Alexander, on approaching his final day, divided his kingdom into four parts. Afterward, he says, "a fourth beast, terrible and stupendous, his teeth were of iron, and his claws of bronze." Who, then, are these, if not the Romans? Whose kingdom, existing in the present, is compared to iron (in the image); for its legs, he says, are of iron.

^B II. After these things, therefore, what remains, beloved? Unless it be the traces of the feet of the image, in which part will be iron, and part earthenware, mixed together. He mystically signified by the toes of the feet the ten kings to be raised up from it: which Daniel says: "I was considering the beast, and behold ten horns behind it, in which shall spring up another (small one) that has grown; by which no one else is signified than the Antichrist rising up; and he shall restore the kingdom of Judah. And saying three horns were plucked out by him, he designates the three kings of Egypt, Libya, and Ethiopia, whom he shall slay in the line of battle. Who, having subdued all, being an immitigable and cruel tyrant, will inflict tribulation and persecution upon the saints, being exalted against them. After whom it remains that the stone should come from heaven, which struck the image, and crushed it, and transferred all kingdoms, and gave the kingdom to the saints of the Most High. This became a great mountain, and filled the whole earth.

III. Since these things, therefore, are to be, and the digits of the image shall have passed into democracies, and the ten horns of the beast shall have been divided into ten ^C kingdoms; let us look more attentively at what has been proposed, and let us survey them in a certain manner with our very eyes. The golden head of the image is the lioness, by which the Babylonians were represented; the shoulders and silver arms are the bear, by which the Persians and Medes were designated; the belly and bronze thighs are the leopard, by which the Greeks who ruled from Alexander were signified; the iron legs, the stupendous and terrible beast, were the Romans, who now hold the empire; the traces of the feet, earthenware and iron, are the ten horns which are to be; the other small horn, which grows up among them, is the Antichrist; the stone striking the image and crushing it, which filled the earth, is Christ coming from heaven and bringing judgment to the world.

IV. But lest in this part I leave the proposed argument ^D without proof, beloved, who are lovers of Christ, since the time now demands it: for the rest, nothing; of the fourth beast:

^A but omitting demonstration, we are compelled to speak of the times, because since they are a lamp to man, it is not permitted to recount them hastily. For when the times from the foundation of the world and numbered from Adam are stated, they clearly present to us the things sought. For the first coming of our Lord, His incarnation, occurred in Bethlehem under Augustus, in the five thousand five hundredth year; and He suffered in the thirty-third year. It is necessary, therefore, that the six thousand years be completed, ^B that the Sabbath may come, the rest, the holy day on which God rested from all His works. The Sabbath is a type and image of the future kingdom of the saints, when they shall reign with Christ, when He arrives from the heavens, as John relates in his Apocalypse: "For a day of the Lord is as a thousand years." Since, therefore, God made all things in six days, the six thousand years must be completed; for they are not yet completed, as John says: "The five have fallen, one remains," that is, the sixth; "the other has not yet come."

^C V. But in saying "the other," he describes the seventh, in which is the rest. But someone will certainly say: "How will you demonstrate to me that the Savior was born in the five thousand five hundredth year?" Learn easily, O man; for the things that happened long ago in the wilderness under Moses concerning the tabernacle were types and images of spiritual mysteries, so that when the truth arrived in the last times in Christ, you might be able to understand that these things were fulfilled. For it says to him: "And you shall make the ark of incorruptible woods, and you shall overlay it with pure gold inside and outside; and you shall make its length two cubits and a half, and its width a cubit and a half, and its height a cubit and a half," which when added up makes five cubits and a half, ^D so that the five thousand five hundred years may be shown.

VI. At the time when the Savior approached from the Virgin, ^A (an ark gilded with pure gold, within by the Word, without by the Holy Spirit), He brought forth His own body to the world; so that the truth was demonstrated, and the ark revealed. From the generation of Christ, therefore, one must count the remaining five hundred years, so that the number of six thousand years may be filled, and thus will be the end. But that the Savior was in the world at the fifth and a half time, bearing the incorruptible ark—that is, His own body—John says: "And it was the sixth hour," ^B so as to show the half of the day; and the day of the Lord is a thousand years; the half of these, therefore, becomes five hundred. For it was not possible for Him to be present sooner, for the weight of the Law still endured, and the sixth hour had not been fulfilled (for the laver is renewed), but rather at the fifth and a half, so that in the remaining half time, the Gospel might be preached to the whole world, and upon the fulfillment of the sixth day, the present life might cease.

VII. Since, indeed, the Persians held the kingdom for three hundred and thirty years, and after them the Greeks themselves—who were even more glorious—for three hundred years, of necessity the fourth beast, as stronger and greater than all that were before it, will reign for five hundred years. When the times have been fulfilled, and the ten horns have risen up from it ^C at the last, the Antichrist will appear among them. This one warring against and persecuting the saints, then it is necessary to await from the heavens the manifestation of the Lord.

VIII. After the prophet had accurately instructed us regarding the truth of the things that were to come, ceasing from his proposed subject, he returned to the empire of the Persians and Greeks, recounting to us another vision, which occurred and was fulfilled in its own times; so that, having established us as faithful in this, he might be able to show us more faithful to God even in things that were to be. ^D Those things, therefore, which he had recounted in the first vision, he unfolds again from the beginning for the edification of the faithful; for by the ram pushing with its horn towards the sea, and the north, and the south, he meant Darius the king of the Persians, who brought all nations under his power; for these beasts, he says, will not stand before him. And the he-goat of the goats coming from the wind of Libya, he calls Alexander the Macedonian, the king of the Greeks; and that he approached the ram himself, and being enraged, struck...

him in the face, and shattered him, and cast him to the ground, and trampled him, this signifies that which has also come to pass. ^A

IX. For when Alexander had engaged in war against Darius, he prevailed against him, and having destroyed and routed his entire army, he gained the empire of the whole realm; then after the he-goat of the goats was exalted, his great horn was broken, and four horns grew up beneath it toward the four winds of heaven. For Alexander, having taken possession of the whole land of the Persians and having brought them into subjection, afterward died, having divided his kingdom into four principalities, as has been shown above; from which one horn was exalted and grew great even unto the power of heaven; and because of it, he says, the sacrifice was disturbed, and justice was cast to the ground. ^B

X. For there arose Antiochus, surnamed Epiphanes, who was of the lineage of Alexander, and having reigned over Syria, and having brought all of Egypt under his own power, he at length ascended to Jerusalem, and entered into the sanctuary, and took all the treasures that were in the house of the Lord, and the golden lampstand, and the table, and the altar, and he performed a great slaughter in the land; as it says: "And the sanctuary shall be trampled until the evening and until the morning, thirteen hundred days." For it happened during that time, that the sanctuary remained desolate for three and a half years, so that the thirteen hundred days were fulfilled, until Judas Maccabaeus, rising up after the death of Mattathias his father, withstood him, and having destroyed the camps of Antiochus, and having liberated the city, he recovered the Holy places, and renovated them, doing everything according to the law. ^C

XI. Since, therefore, the angel Gabriel also, according as it has been understood by us, narrated these things to the prophet in this way, just as they occurred, and as everything has been plainly recorded in the books of the Maccabees, let us see what he says regarding the other weeks. For he, when he had read the book of Jeremiah the prophet, in which it was written that the sanctuary would be desolate for seventy years, in fasts and supplications made confession and entreated that the people might return more quickly from the captivity to the city of Jerusalem; thus, therefore, narrating, he says: "In the first year of Darius the son of Ahasuerus of the seed of the Medes, who reigned over the kingdom of the Chaldeans; I, Daniel, understood in the books the number of the years, concerning which the word of the Lord came to Jeremiah the prophet, for the fulfillment of the desolation of Jerusalem, seventy years; and what follows." ^D

XII. After his confession and supplication, the angel says to him: "You are a man of desires; for these things which you desire to know, which through me will be made known to you, shall be fulfilled in their own time," and he added, saying: "Seventy weeks are shortened."

UPON YOUR PEOPLE, AND UPON THE HOLY CITY, ^A TO FINISH TRANSGRESSION, AND TO SEAL UP SINS, AND TO WIPE AWAY INIQUITIES, AND TO SEAL UP VISION AND PROPHET, AND TO ANOINT THE MOST HOLY. AND YOU SHALL KNOW AND UNDERSTAND FROM THE GOING FORTH OF THE WORD, TO ANSWER, AND TO BUILD JERUSALEM, UNTO CHRIST THE LEADER, SEVEN WEEKS AND SIXTY-TWO WEEKS.

XIII. Since therefore (the angel Gabriel) had named seventy weeks, and had divided them into two parts, so that what was spoken by him to the prophet might be better understood, he proceeded thus: "Unto Christ the leader, seven weeks," which make forty-nine years. Daniel sees these in Babylon in the twenty-first year; therefore, when the forty-nine years are added to the twenty-first year, the seventy years are completed which the blessed Jeremiah foretold: "Seventy years shall the sanctuary be desolate after the captivity made by Nebuchadnezzar, and after this the people shall return, and sacrifice and oblation shall be offered, Christ being their leader."

XIV. Of what Christ, however, does he speak, if not of Jesus the son of Josedec, who at that time returned together with the people, and, the sanctuary being built ^B in the seventieth year, they offered sacrifice according to the Law? For all kings and priests were called Christs, because they were anointed with the holy oil which Moses formerly prepared. These, therefore, bore the name of the Lord with them, showing forth the pattern in themselves and presenting the image, until the perfect King and Priest from heaven should appear, who alone did the will of the Father, as it is also written in the Books of Kings: "And I will raise up to myself a faithful priest, who shall do all things according to my heart."

XV. Therefore, in order to show the time when he, whom the blessed Daniel desired to see, ^C was about to appear, he says: "And after seven weeks, another sixty-two weeks," which contain a period of four hundred and thirty-four years. For after the people returned from Babylon, with Jesus the son of Josedec, and Ezra the scribe, and Zorobabel the son of Salathiel from the tribe of David, as their leaders, there were four hundred and thirty-four years until the advent of Christ, so that the Priest of priests might appear in the world, and He who takes away the sins of the world might be clearly shown, as John says concerning Him: "Behold the Lamb of God, who takes away the sin of the world." Similarly, Gabriel says: "To wipe away iniquities, and to make propitiation for sins." Who indeed wiped away our iniquities? Paul the apostle teaches you, saying: "He is our peace, who has made both one," and afterwards, "Wiping out the handwriting of sins that was against us, which was contrary to us."

XVI. That iniquities are therefore wiped away ^D and sins expiated, this he shows. But who are they for whom their iniquities are expiated, unless those who believe in his name, and through good works seek to appease his...

face? That four hundred and thirty-four years passed from the time the people returned from Babylon until the birth of Christ, it is easy to understand. For since the first testament was given to the children of Israel after four hundred and thirty-four years, it was necessary that the second also should be defined by the same period of time, so that it might be expected by the people, and easily recognized by those who believe. ^B XVII. And for this reason Gabriel says: “And to anoint the most holy.” And there is no holy of holies, except only the Son of God; who, when he was present and revealing himself, said to them: “The Spirit of the Lord is upon me, because he has anointed me,” and the rest. Whoever, therefore, believed in the heavenly priest, were cleansed by that very priest, and their sins were blotted out. But whoever did not believe him, despising him as a man, the sins of these were sealed as if they could not be blotted out. Whence the Angel, foreseeing that not all were going to believe in him, said: “To make an end of sins, and to seal sins.” For as many as disobeyed him until the end, for them their sins were not finished, but were sealed to be reserved for judgment; but as many as are to believe in him as having the power to forgive sins, for them they were blotted out. Therefore he says: “And to seal the vision and the prophet.” ^C XVIII. For since he himself, who is the fullness of the Law and the prophets, was present (for the law and the prophets were until John), it was necessary that what had been spoken by them should be sealed, in order that at the coming of the Lord all things which had been bound might be illumined and, being now loosed by him, might be set free, even as the Lord himself said to the rulers of the people, who were indignant at the healing done on the Sabbath: “Hypocrites, does not each of you on the Sabbath loose his ox or his ass from the manger, and lead it away to water? And ought not this woman, a daughter of Abraham, whom Satan bound for eighteen years, be loosed on the day of the Sabbath?” As many, therefore, as Satan had bound in chains, these the Lord, coming, loosed from the bonds of death, having bound the strong one who was against us, and having vindicated humanity into liberty, just as Isaiah also says: “Then he will say to those who are in bonds, 'Go forth,' and to those who are in darkness, ^D 'Be enlightened.'” XIX. That all the ancient things spoken through the law and the prophets were sealed, and existed as something unknown to men, Isaiah says: “And they will give the sealed book to a man who knows letters, and they will say to him, 'Read this,' and he will say, 'I cannot read, for it is sealed.'” It was necessary that the ancient things pronounced by the prophets should remain sealed to the unbelieving Pharisees, who thought they understood the scripture of the law, but be open to those who believe. Therefore those things which were once sealed

^A are now, by the grace of the Lord, all open to the saints.

XX. For he himself was the perfect seal, and the Church is the key: *He who opens, and no one shuts, and shuts, and no one opens*, as John says; and the same one says again: *And I saw in the right hand of him who was seated on the throne a book, written within and without, sealed with seven seals; and I saw an angel crying with a great voice: Who is worthy to open the book, and to loose its seals?* and the rest. *And I saw in the midst of the throne, and of the four living creatures, a Lamb standing (as though) slain, having seven horns, and seven eyes, which are the seven spirits of God, sent out into all the earth; and he came and took the book from the right hand of him who was seated upon the throne. And when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, having harps, and golden bowls full of incense, which are the prayers of the saints. And they sing a new song, saying: Worthy art thou to take the book, and to open its seals, because thou wast slain, and didst ransome us to God in thy blood.* ^B Therefore he took the book and loosed it, so that those things which had been spoken secretly of him in time past might now be freely preached upon the housetops.

XXI. And for this reason the angel says indeed to Daniel: *Seal the words, for the vision is for the end of time*; but to Christ it was not said, seal, but rather loose those things which were formerly bound, so that by his grace we might know the will of the Father, and believe in him whom he sent for the salvation of men, Jesus our Lord. He says, therefore: *It shall return, and the street and the wall shall be built*, which has been entirely fulfilled. For when the people had returned, they rebuilt the city and the temple, and the walls round about. Then he says: *After sixty-two weeks the times shall be fulfilled; and he shall confirm a covenant with many for one week, and in the middle of the week the sacrifice and the drink offering shall be taken away, and (there shall be) in the temple the abomination of desolation.*

XXII. For when the sixty-two weeks have been completed, and Christ has arrived, and the Gospel has been preached in every place, ^C the times being fulfilled, one last week will remain, in which Elijah and Enoch shall be present, and in the middle of which the abomination of desolation shall appear, (namely) the Antichrist, announcing desolation to the world. But when he arrives, the sacrifice and the drink offering, which is now offered to God by the nations in every place, shall be taken away. When these things had been thus spoken, the prophet relates another vision to us; for he was solicitous for nothing else than that he might be diligently instructed concerning all future events, so that through his teaching they might be made manifest to us.

^A

XXIII. It says then: In the third year of Cyrus king of the Persians, a word was revealed to Daniel, whose name was Baltasar, and the word was true, and great power and understanding were given to him in the vision. In those days, I, Daniel, was mourning for three weeks of days; I ate no bread of desires, and meat and wine did not enter my mouth, and I was not anointed with oil until the completion of three weeks. In the fourth day of the first month, I humbled myself, he says, for twenty-one days, praying to the living God, demanding from Him the revelation of the mystery. And indeed, the Father, having heard, sent His own Word, showing what was to happen through Him; and it came to pass by the great river; for it was necessary that the Boy be shown there, where He was also to forgive sins. ^B

XXIV. And I lifted up, he says, my eyes; and behold, a man clothed in *baddin*. In the first vision, he says, "Behold, the angel Gabriel sent"; but here it is not so, but he sees the Lord, not indeed perfectly as a man, yet appearing in the form of a man, as he says: "And behold a man clothed in *baddin*." For he was clothed in a multi-colored tunic of mysteries, representing the diversity of the calling of the gifts; for the priestly tunic was fashioned from various colors, since diverse nations were expecting the advent of Christ, so that we might be fashioned from many colors. ^C

XXV. Now *ophaz* signifies pure gold, being translated from the Hebrew into the Greek. He was, then, girdled with a pure belt about his loins; for the Word was to carry all of us, binding us around His own body with His own love like a belt; His body was perfect, and we are the members united in His body, and carried by the Word Himself. And his body was as *Tharsis*; and *Tharsis* being interpreted means Ethiopians; for the prophet had already heralded the difficulty of knowing Him, namely that, after having assumed humanity and appearing in the world, He would be difficult for many to know. And his face was as lightning, and his eyes as lamps of fire; for it was necessary that the fiery and judicial power of the Word be foreshadowed, so that by justly bringing fire upon the impious, He might burn them up. ^D

XXVI. And he added, saying: And his arms and his feet are like to polished brass; in order to signify both the first calling of men and the second from the nations as like to the first; for "the last things will be as the first: for I will set thy princes as from the beginning, and thy rulers as formerly." And his voice is as the voice of a great multitude. For all we today who believe in Him speak the oracles, as if speaking through His mouth the things commanded by Him.

^A XXVII. And after a little while he says to him: "Do you know why I have come to you? And now I will return to fight with the prince of the Persians; but I will announce to you what is inscribed in the Scripture of truth, and there is no one who assists me concerning these things, but Michael your prince, and I left him there. For from the day that you gave your face to afflict yourself in the sight of the Lord your God, your prayer was heard, and I was sent to fight against the prince of the Persians (for a certain counsel had been formed, that the people should not be sent away); and so, that your request might quickly be granted, I stood against him, and I left Michael there."

XXVIII. And who was it who spoke, if not the angel to whose care the people had been entrusted, as he says in the law of Moses: "I will not go with you, because the people is stiff-necked; but my angel shall go before you." This one stood against Moses in the inn, when he was carrying the uncircumcised boy into Egypt; for it was not right that Moses, who was the legate and mediator of the law, and who was announcing the covenant of the fathers, should bring along an uncircumcised child, lest he be taken by the people for a false prophet and a seducer. And now, he says, "I will announce the truth to you." Could the Truth announce something other than the truth? ^B

XXIX. He says, therefore, to him: "Behold, three kings shall rise in Persia, and the fourth shall be enriched with great wealth above all, and when he has grown strong with his riches, he shall invade all the kingdoms of the Greeks. But a strong king shall arise, and he shall rule with great power, and shall do what he pleases, and when his kingdom has stood, it shall be broken, and shall be divided into the four winds of the heaven." These things we have already explained above, when we were speaking about the four beasts; but since the Scripture now sets forth the word distinctly again, it is necessary that we also discuss them again, so that we may not leave the Scripture idle and without explanation. ^C

XXX. "Still three kings, he says, shall arise in Persia, and the fourth shall be enriched with great wealth; which has come to pass; for after Cyrus, Darius arose; then Artaxerxes. These three have been kings; the Scripture is fulfilled. And the fourth shall be enriched with great wealth: who is this, unless it be Darius, who reigned, and attained glory, and abounded in wealth, and rose up against all the kingdoms of the Greeks? Alexander the Macedonian occurred against him, and destroyed his kingdom. But after he had subjugated the Persians, his own kingdom was divided into the four winds of the heaven; for Alexander, departing from the living, distributed his kingdom into four principalities. And a king shall rise, and shall enter into the fortresses of the king of Egypt." ^D

XXXI. For Antiochus was king of Syria; this one reigned in the hundred and seventh year of the kingdom of the Greeks.

And at those times he engaged in battle against Ptolemy, the king of Egypt; and prevailing over him, he took power. Returning from Egypt, he ascended to Jerusalem in ^A the one hundred and third year; and having taken all the treasures of the house of the Lord, he went toward Antioch. And after two years of days, the king sent his own tax collector into the cities of Judea to compel the Jews to depart from their ancestral laws and to submit to the king's decrees. When he arrived, he compelled them, saying: "Come out, and perform the king's command, and you shall live."

XXXII. But they said: "We will not come out, nor will we perform the king's command; we will die in our simplicity." And he killed of them a thousand souls of men. Thus, that which was spoken to the blessed Daniel is fulfilled: "That they shall be afflicted, and my servants shall be weakened in famine, and in sword, and in ^B captivity." But Daniel says: "And they shall be helped with a little help." For at that time Mattathias, and Judas Maccabeus, rose up, and helped them, and delivered them from the hand of the Greeks.

XXXIII. The saying in the Scripture was fulfilled; it says thus: "And the daughter of the South shall enter in to the king of the North, to make treaties with him; and the arms of him who leads her shall not stand; and she shall be crushed, and she and he who leads her shall fall." For there was a certain Ptolemaic queen of Egypt at that time; she goes forth with her two sons, Ptolemy and Philometor, to make treaties with Antiochus, king of Syria. And when she had arrived at Scythopolis, she is killed there; for he who led her betrayed her. Then ^C indeed the two brothers wage war against each other, and Philometor is killed, and Ptolemy takes power.

XXXIV. A battle therefore again takes place between Ptolemy and Antiochus; Antiochus attacks him, for the Scripture says thus: "And the king of the South shall rise up against the king of the North, and the seed from her shall rise up." And what seed, if not Ptolemy, who joined battle with Antiochus? Antiochus, attacking him and not prevailing over him, having taken flight, returned again to Antioch, intending to prepare a larger army. Ptolemy therefore takes all his armaments and leads them into Egypt. The Scripture is fulfilled as Daniel says: "And he shall bring their gods, ^D and their molten images, and all their desirable gold into Egypt."

XXXV. And after these things Antiochus goes forth a second time, stirring up war against him, and he was victorious over Ptolemy. And these things having come to pass, Antiochus rises up again against the sons of Israel, and sends out a certain Nicanor with a great force, so that

he might make war against the Jews, at the time when Judas, after the death of Matthias, was leader of the people, and so forth, as it is written in the book of Maccabees. When these things had happened, the Scripture says again: *And another king shall arise, and he shall prevail over the earth; and there shall arise a king of the South, and he shall take his daughter for a wife.* For it comes to pass that a certain Alexander, son of Philip, arises; he in his time rises up against Antiochus, and having engaged in battle, destroys him, and gains possession of the kingdom. Then he sends to Ptolemy, king of Egypt, saying: "Give me your daughter Cleopatra for a wife"; and he gives her to Alexander for a wife. ^B The Scripture is fulfilled as it says: *And he shall take his daughter for a wife*; and it says: *And he shall corrupt her, and she shall not be his wife.* And this also has truly been fulfilled; for when Ptolemy had given his own daughter to him, he returned and saw the kingdom of Alexander, marvelous and glorious; becoming infatuated with it, he spoke to Alexander deceitfully, just as the Scripture says: *And at the table the two kings shall speak lies.* And indeed, having returned to Egypt, Ptolemy, having gathered a great army, invaded the city at the time when Alexander had set out for Cilicia. ^C Wherefore, when Ptolemy was invading the region, he set garrisons throughout the cities, and having occupied Judaea, he went to his daughter, and sent letters to Demetrius in the islands, saying: "Come out and come here, and I will give you my daughter Cleopatra for a wife, for Alexander sought to kill me." Demetrius therefore comes, and when Ptolemy had received him, he gives to him the daughter who was Alexander's wife. That which was said is fulfilled: *And he shall corrupt her, and she shall not be his.* Alexander is killed; Ptolemy places the two royal diadems upon his head, namely that of Syria and of Egypt, which having put upon himself, on the third day he dies. ^D There is fulfilled what was set forth in the Scripture: *And they shall not give to him the glory of the kingdom*; for he died, and did not receive glory from all as a king. [XXXVIII.] Since the prophet had therefore narrated what has already happened and was accomplished in times past, he proclaims to us again another mystery, indicating the last times; for he speaks thus: *And another impudent king shall rise, and he shall be exalted against every god, and he shall be magnified, and shall speak great things; and he shall prosper, until the indignation be accomplished*, and so forth; *and these shall be delivered from his hand: Edom, and Moab, and the beginning of the children of Ammon.*

FRAGMENTS ON DANIEL.

^A ...and the land of Egypt shall not be for salvation. And he shall have power over the hidden treasures of gold and silver, and over all the precious things of Egypt, and of the Libyans, and of the Ethiopians, in their strongholds.

XXXIX. The prophet thus relates these things concerning the Antichrist, who shall be shameless, a lover of war, and a tyrant, who shall exalt himself above all kings and every god; he shall rebuild the city of Jerusalem, and shall raise up the temple. The disobedient shall worship him as God, and shall bow the knee to him, believing him to be the Christ. He shall remove the two witnesses and forerunners of Christ who proclaim his glorious kingdom from the heavens, as it says: "And I will give to my two witnesses, and they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth"; even as he ^B has also said to Daniel: "And he shall confirm a covenant with many for one week, and in the middle of the week my sacrifice and drink offering shall be taken away," so that the one week is shown to be divided into two. For the two witnesses shall prophesy for three years and a half, but in the remaining part of the week the Antichrist shall persecute the saints in war and shall desolate the world, so that what is said may be fulfilled: "And they shall give the abomination of desolation for a thousand two hundred and ninety days."

XL. Daniel has therefore spoken of two abominations, one of destruction and the other of desolation. What is the one of destruction, if not that which Antiochus set up there at that time? And what is the one of desolation, if not that which shall be universal when the Antichrist is present? "And these shall be saved from his hand, Edom, and Moab, and the chief of the children of Ammon." For these are they who associate themselves with him on account of kinship, and are the first to proclaim him king. The Idumeans, indeed, are the sons of Esau who dwell in Mount Seir; but the Moabites and Ammonites are those who were begotten of his two daughters, as Isaiah also says: "And they shall fly in the ships of the foreigners, they shall plunder the sea together, and those from the sunrising, and those from the west, and from the north, shall give glory," but the children of Ammon shall be the first to obey. He, having been proclaimed king by them, and glorified by all, and having become an abomination of desolation to the world, shall reign for a thousand two hundred and ninety days. "Blessed is he who waits and arrives at the days of a thousand three hundred and thirty-five." For the abomination having arrived and persecuting the saints, whoever survives his days and approaches the forty-five days, another fifty ^C approaching, the kingdom of the heavens has arrived. The Antichrist indeed comes even into a part of the fiftieth, but the saints shall inherit the kingdom together with Christ.

XLI. These things having been thus related, Daniel says: "And behold, two men stood, one on one side of the river's bank, and the other on the other side, and they answered the man who stood upon the water of the river, and said to him: How long shall the end of the words—

of the wonders which you have spoken? And I heard the man who was clothed in linen, who was above the water of the river, and he lifted up his right hand and his left hand to heaven, and swore by him who lives forever, that in a time, and times, and half a time, when the dispersion shall be completed, all these things shall be known. ^A

XLII. Who then were the two men who stood by the bank of the river, if not the Law and the Prophets? And who was he who stood upon the water, if not this very one concerning whom they had long since prophesied—he who was to be manifested in the last times at the Jordan, to receive testimony from the Father and to be shown openly to the people by John; he who wore the *kasty* of the scribe about his loins, and was clothed in the *baddin*, the tunic of varied colors? They, therefore, ask him, knowing that to him had been given all authority and power, so that they might learn accurately from him when he was about to bring judgment upon the world, and at what time the things spoken by him should be fulfilled. But he, wishing to make them entirely certain, lifted up his right hand and his left ^B to heaven and swore by him who lives forever. Who, by whom did he swear? Obviously the Son by the Father, saying: As the Father lives forever, so in a time, and times, and half a time, when the dispersion shall be completed, these things shall all be known.

XLIII. Now that he extended both his hands, by this he demonstrated his passion; and that he said, "in a time, and times, and half a time, when the dispersion shall be completed," he signified the three years and a half of Antichrist. For by "time" he means a year, and by "times" two years, and by "half a time" he means half a year. These are the one thousand two hundred and ninety days which Daniel foretold, when the passion shall be fulfilled and the dispersion shall have occurred, with Antichrist present; ^C in those days these things shall be known. And from the time when the daily sacrifice shall be taken away, the one thousand two hundred and ninety days are to be reckoned; iniquity shall abound, just as the Lord also says: "Because iniquity shall abound, the love of many shall grow cold."

XLIV. For that dissensions are excited when transgression occurs, there is no doubt, but once dissensions have arisen, love grows cold. And that saying: "Blessed is he who shall persevere and reach the one thousand three hundred and thirty-five days," must be noted, just as the Lord said: "But he who shall persevere to the end, he shall be saved." Wherefore, let us by no means wait for a universal transgression, lest iniquity abound and the abomination of desolation, ^D that is, the adversary, overtake us. And he said to him, "until evening," that is, until the consummation; and "morning": what is morning? The day of the resurrection. For it is the beginning of another age, as the morning is the beginning of the day. And the one thousand four hundred days are the light of the world; for when the light has appeared in the world,