Sophia Scriptura

Commentary on Daniel 0.1–0.5

Theodoret of Cyrus · Commentary on Daniel · probably 430s (before ca. 446) · Cyrrhus · 5 passages

Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).

Part 1

0.1PG 81

Εἰ πᾶσι ἑάδιον ἣν τὰ τῶν θείων προφητῶν πτύσσειν θεσπίσματα, καὶ τοῦ μὲν γράμματος ὑπέδ' βαίνειν τὴν ἐπιφάνειαν, εἰς δὲ τὸ βάθος χαταδύνειν", καὶ τὸν ἐκεῖ κρυπτόμενον τοῦ νοήματος μαργαρίττ θηρεύειν, ἴσως ἂν εἰκότως ᾽ ἐνομίσθη παρέλχον ἀνάγραππον τούτων ποιεῖσθαι τὴν ἐρικηνείαν, τάν" των εὐπετῶς παρ᾽ αὐτὴν τὴν ἀνάγνώσιν τῆς πρυτῖ ΄ τικῆς διανοίας ἐφιχνουμένων ἐπειδὴ δὲ, μίαν μὲν Α ἅπαντες " φύσιν ἐλάχομεν, οὐκ ἴση". δὲ ἅπαντες " γνῶσιν ἐλάδομεν (« Ἑκάστῳ γὰρ δίδοται, φησὶν, ἣ φανέρωσις τοῦ Πνεύματος πρὸς τὸ συμφέρον ", καὶ ἄλλῳ “ μὲν δίδοται ἴ διὰ τοῦ Πνεύματος λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα, ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύματι" » καὶ τὰ ἑξῆς δὲ ὡσαύτως κατὰ διαίρεσιν ἅπαντα διανέμεται)᾽ οὐδὲν ἀπεικὸς οἶμαι ποιεῖν, εἰ τοῖς ἀγνοοῦσι τὰ θεῖα τούτῶν συγγράμματα ἔγγραφον παραδῴην" διδασκαλίαν, παιδόθεν μὲν αὐτοῖς ἐντραφεὶς, παρὰ πολλῶν σάμενος" καὶ γὰρ ὁ θεῖος παρακελεύεται νόμος, ἃ παρὰ τῶν πατέρων μεμαθήκαμεν, τοὺς ἐγγόνους διδάσκειν. «Διδάξεις γὰρ αὐτὰ ", φησὶ, τοὺς υἱούς σου, καὶ τοὺς υἱοὺς τῶν υἱῶν σου "νοὗ χάριν καὶ ὁ μέγας διδάσκαλος Β Δαδὶδ, « Προσέχετε, λαός μου, φησὶ, τὸν νόμον μου, κλίνατε τὸ οὗς ὑμῶν εἰς τὰ ῥήματα τοῦ στόματός μου" ἀνοίξω ἐν παραθολαῖς τὸ στόμα μον, φθέγξομα: προδλήματα ἀπ᾽ ἀρχῆς. ν Εἶτα δεικνὺς πόθεν ταῦτα μεμάθηκεν, « “τα ἠκούσαμεν, φησὶ, καὶ ἔγνωμεν αὐτὰ 5, καὶ οἱ πατέρες ἡμῶν διηγήσαντο ἡ ἵν, οὐκ ἐκρύδη ἀπὸ τῶν τέχνων αὐτῶν, εἰς γενεὰν ἑτέραν.» Καὶ τῆς γνώσεως τὴν αἰτίαν διδάσκων, « Νόμον γὰρ, φησὶν, ἔθετο ἐν Ἰσραήλ᾽ ὅσα ἐνετείλατο τοῖς πατράσιν ἡμῶν "', τοῦ γνωρίσαι αὐτὰ τοῖς υἱοῖς αὐτῶν "", ὅπως ἂν 1 γνῷ γενεὰ ἑτέρα, υἱοὶ τεχθησόμενοι 3" καὶ ἀναστήσονται, καὶ ἀναγγελοῦσιν 1 αὑτὰ τοῖς υἱοῖς αὑτῶν. » Καὶ τὴν ἐκ τῆς διδασκαλίας ὠφέλειαν δεικνὺς ἐπάγει.5 « Ἵνα θῶνται ἐπὶ τὸν Θεὸν τὴν (, ἐλπίδα αὑτῶν, καὶ μὴ ἐπιλάθωνται τῶν ἔργων τοῦ Θεοῦ "7, καὶ τὰς ἐντολὰς αὐτοῦ ἐχξητήσωσι. » Ταύτὴν τοίνυν τὴν διδασκαλίαν παρὰ τῶν πατέρων δεχόμενοι, χρέος δίκαιον τοῖς μεθ᾽ ὑμᾶς γενομένοις 15 τε καὶ ἐσομένοις ὀφείλομεν, καὶ προσήκει τούτον τὴν ἔκτισιν εὐγνωμόνως ποιήσασθαι. Οὐ μόνον ὃξ ἡμᾶς " ὁ θεζος διεγείρει νόμος, ἀλλὰ καὶ πολλοὶ τῶν ἐπισήῆμὼν συνήθων ᾽"5, θερμῶς ἡμᾶς λιπαρήσπαντες, θαῤῥῆισας τὸν "" ἀγῶνα τοῦτον ἠνάγκασαν. Φέρε τοίνυν, τοῦ Θειοτάτου Δανιὴλ τὴν προφητείαν, ὡς ἕνι μάλιστα, σαφῆ τοῖς ἀγνοοῦσι ποιήσωμεν. Ἴσως δὲ, οὐδὲ τοῖς γνώσεως ἠξιωμένοις ἄχρηστος οὗτος ὁ πόνος γενήσεται" ἣ γὰρ πλείονα εὑρήσουσιν ὧν νενομίκασιν Ἀ5, ἢ τὰ αὐτῶν ἐν τοῖς ἡμετέροις εὑρίσκοντες, βεθαιώσουσι τῇ κοινωνίᾳ τὸ ὑπὸ σφῶν αὐτῶν θηρευ- Ὁ θέν φιλεῖ γάρ πως ἡἣἡ τῶν πλειόνων συγκατάθεσις “χρατύνδιν τὰ νοηθέντα. Τοῦτον δὲ τὸν προφήτην ἐπὶ κοὔ παρόντος ἑρμηνεύειν πειρώμεθα, οὐκ ὡς τῶν ἄλλων καταφρονοῦντες, μὴ γένοιτο. ἅπαντα: γὰρ ἴσμεν τοῦ θείου Πνεύματος ὄργανα " ἀλλὰ πρῶτον

Ei pasi headion hēn ta tōn theiōn prophētōn ptyssein thespismata, kai tou men grammatos hyped' bainein tēn epiphaneian, eis de to bathos chatadynein", kai ton ekei kryptomenon tou noēmatos margaritt thēreuein, isōs an eikotōs ᾽ enomisthē parelchon anagrappon toutōn poieisthai tēn erikēneian, tan" tōn eupetōs par᾽ autēn tēn anagnōsin tēs pryti ΄ tikēs dianoias ephichnoumenōn epeidē de, mian men A hapantes " physin elachomen, ouk isē". de hapantes " gnōsin eladomen (« Hekastǭ gar didotai, phēsin, hē phanerōsis tou Pneumatos pros to sympheron ", kai allǭ “ men didotai i dia tou Pneumatos logos sophias, allǭ de logos gnōseōs kata to auto Pneuma, heterǭ de pistis en tǭ autǭ Pneumati" » kai ta hexēs de hōsautōs kata diairesin hapanta dianemetai)᾽ ouden apeikos oimai poiein, ei tois agnoousi ta theia toutōn syngrammata engraphon paradǭēn" didaskalian, paidothen men autois entrapheis, para pollōn samenos" kai gar ho theios parakeleuetai nomos, ha para tōn paterōn memathēkamen, tous engonous didaskein. «Didaxeis gar auta ", phēsi, tous huious sou, kai tous huious tōn huiōn sou "nou charin kai ho megas didaskalos B Dadid, « Prosechete, laos mou, phēsi, ton nomon mou, klinate to hous hymōn eis ta rhēmata tou stomatos mou" anoixō en paratholais to stoma mon, phthenxoma: prodlēmata ap᾽ archēs. n Eita deiknys pothen tauta memathēken, « “ta ēkousamen, phēsi, kai egnōmen auta 5, kai hoi pateres hēmōn diēgēsanto hē hin, ouk ekrydē apo tōn technōn autōn, eis genean heteran.» Kai tēs gnōseōs tēn aitian didaskōn, « Nomon gar, phēsin, etheto en Israēl᾽ hosa eneteilato tois patrasin hēmōn "', tou gnōrisai auta tois huiois autōn "", hopōs an 1 gnǭ genea hetera, huioi techthēsomenoi 3" kai anastēsontai, kai anangelousin 1 hauta tois huiois hautōn. » Kai tēn ek tēs didaskalias ōpheleian deiknys epagei.5 « Hina thōntai epi ton Theon tēn (, elpida hautōn, kai mē epilathōntai tōn ergōn tou Theou "7, kai tas entolas autou echxētēsōsi. » Tautēn toinyn tēn didaskalian para tōn paterōn dechomenoi, chreos dikaion tois meth᾽ hymas genomenois 15 te kai esomenois opheilomen, kai prosēkei touton tēn ektisin eugnōmonōs poiēsasthai. Ou monon hox hēmas " ho thezos diegeirei nomos, alla kai polloi tōn episēēmōn synēthōn ᾽"5, thermōs hēmas liparēspantes, tharrhēisas ton "" agōna touton ēnankasan. Phere toinyn, tou Theiotatou Daniēl tēn prophēteian, hōs heni malista, saphē tois agnoousi poiēsōmen. Isōs de, oude tois gnōseōs ēxiōmenois achrēstos houtos ho ponos genēsetai" hē gar pleiona heurēsousin hōn nenomikasin A5, ē ta autōn en tois hēmeterois heuriskontes, bethaiōsousi tę̄ koinōnią to hypo sphōn autōn thēreu- Ho then philei gar pōs hēēē tōn pleionōn synkatathesis “chratyndin ta noēthenta. Touton de ton prophētēn epi kou parontos hermēneuein peirōmetha, ouk hōs tōn allōn kataphronountes, mē genoito. hapanta: gar ismen tou theiou Pneumatos organa " alla prōton

If it were easy for everyone to unfold the oracles of the divine prophets, to get beneath the surface of the letter, to go down into the depth and hunt out the pearl of meaning hidden there, it might perhaps reasonably have been thought superfluous to set down their interpretation in writing, since everyone would readily reach the prophetic sense in the mere reading. But since, although we all received one nature, we did not all receive equal knowledge ("For to each," it says, "is given the manifestation of the Spirit for the common good: to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit," and everything that follows is likewise distributed by division), I think I do nothing unreasonable if I hand on teaching in writing to those who do not know the divine writings of these men, having been nourished in them from childhood and having … from many. For the divine law too commands us to teach our descendants what we have learned from our fathers: "You shall teach them," it says, "to your sons and to your sons' sons." For this reason the great teacher David also says: "Give heed, my people, to my law; incline your ear to the words of my mouth. I will open my mouth in parables; I will utter problems from the beginning." Then, showing where he had learned these things, he says: "What we have heard and have known, and our fathers have told us, was not hidden from their children, to another generation." And teaching the cause of this knowledge, he says: "For he set a law in Israel, which he commanded our fathers, to make them known to their sons, so that another generation might know, sons yet to be born, and they will arise and declare them to their sons." And showing the benefit of the teaching, he adds: "That they may set their hope on God, and not forget the works of God, and may seek out his commandments." Since, then, we received this teaching from the fathers, we owe a just debt to those born after us and those yet to be, and it is fitting to pay it gratefully. And not only does the divine law rouse us, but many distinguished friends too, entreating us earnestly, have compelled us to take courage and undertake this contest. Come then, let us make the prophecy of the most divine Daniel as clear as possible to those who do not know it. Perhaps this labor will not be useless even to those who have been granted knowledge: either they will find more than they had thought, or, finding their own thoughts in ours, they will confirm by this agreement what they themselves had hunted out; for the assent of a greater number somehow tends to strengthen what has been understood. We are attempting to interpret this prophet at present not because we despise the others (far from it: we know them all to be instruments of the divine Spirit), but first …

Textual problem in this passage: see the notes.

1 Cor 12:7–9 (quotation, high confidence) · Deut 4:9 (quotation, high confidence) · Ps 78:1–7 (77:1-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Theodoret explains why he writes a commentary: not all have equal knowledge, Scripture commands teaching the next generation, and friends have urged him to explain Daniel.

  • "Having … from many": a line is lost in the OCR before σάμενος (probably "having heard" or "having learned").
  • The quotation of Ps 78 (LXX 77) follows the Septuagint ("problems from the beginning").

Notes on the original text

  • Digital text corrected (Latin of Migne's parallel column read as Greek letters; marginal Scripture references read into the text): τίίαβ δὰ απ το πὶ, οὐ 41} αυϊάεπι μδὺ ϑρί γι → ; ΔΙΟογ. σι, ἴ,9. ν δοι:. ιν, 9. → .

Topics: Scripture and canon

Cite (SBL): Theodoret, Comm. Dan. 0.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/0-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/0-1

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

0.2PG 81

μὲν, ὅτι τούτου τὴν ἑρμηνείαν ἡμᾶς οἱ πὰ ἐπήγγειλαν "5, καὶ προσῆκον ᾽" ἡγούμεθα ἣν ἡτή- “Ὕπειτα δὲ ἡμᾶς ἡ Ἰουδαίων ἄνοιά τε καὶ παρασκευάζει τοὺς μὲν ἄλλους ἐν τῷ παρόντι καταλιπεῖν, τὰς δὲ τούτου προῤῥήσεις γυμνοῦν, καὶ δήλας ποιεῖν " εἰς γὰρ τοσαύτην ἀναισχυντίαν ἤλασαν, ὡς καὶ τοῦ κηροῦ τῶν προφητῶν τοῦτον ἀποσχοινίξειν, καὶ αὑτῆς αὐτὸν τῆς προφητικῆς προσηγορίας ἀποστερεῖν. ἜἜστι ὃὲ αὐτῶν " ἀναιδὲς μὲν, οὐκ ἀπὸ σκοποῦ δὲ τὸ τέχνασμα- ἐπειδὴ γὰρ τῶν ἄλλων ἁπάντων πολλῷ σαφέστερον τὴν τοῦ μεγάλου θεοῦ καὶ Σωτῆρος; ἡμῶν Ἰησοῦ Χριστοῦ προεθέσπισς παρουσίαν, οὐ μόνον ἃ ποιήσει προαγορεύτας, ἀλλὰ καὶ τὸν χρόνον προειρηκὼς, καὶ τὸν μέχρι τῇς αὐτοῦ παρουσίας τῶν ἑτῶν ἐντεθειχὼς ἀριθμὸν, καὶ ἄἅπαντα δ σαφῶς χαταλέξας τὰ τούτους αὐτοὺς μετὰ τὴν ἀπιστίαν χαταληψόμενα λυπηρὰ, εἰκότως, ἅτε δὴ " θεομισεῖς καὶ τῇς ἀληθείας ἐχθροὶ, τολ μῶσιν ἀναιδῶς λέγειν δ᾽ ὡς οὐκ ἔστι δ προφήτη; ὁ ταῦτα καὶ οἰκείαν ἀπόφασιν εἰ; τὴν τοῦ ψεύδους βεθαίωτιν. Θαυμαστὸν δὲ οὐδὲν, εἰ κατὰ " τοῦ Μονογενοῦς λυτπἦσαντες, τοὺς εὔνους τοῦ Δεσπότου συκοφαντοῦσι θεράποντας " συμθαίνει γὰρ τοῖς προτέροις τὰ δεύτερα. Διὸ καὶ ὁ Κύριός φησιν" ε Εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσι. ν» Καὶ πάλιν " «ε Εἰ τὸν οἰκοδεσπότην χοὺς αὐτοῦ; » Ἵνα δὲ ἐκ πολλοῦ τοῦ περιόντος τὴν ( ἀναίδειαν αὐτῶν διελέγξωμεν, πυθώμεθα αὐτῶν οὗτως Τί προφήτου ἴδιον εἶναί φατε; ᾿Αλλὰ γὰρ ἴσως ἂν εἴποιεν, τὸ τὰ μέλλοντα προειδέναι τε καὶ προλέγειν. Ἴδωμεν τοίνυν, εἰ μὴ ταῦτα καὶ προμεμάθηχε, καὶ προεΐρηκεν ὁ μακάριος Δανιήλ. Καὶ τὸν μὲν περὶ τοῦ Δεσπότου ᾽᾽ Χριστοῦ λόγον τέως ἐπισχῶμεν, τὰς δὲ ἄλλας αὐτοῦ προφητείας εἰς μέσον ἀγάγωμεν. Εὐρίσκομεν τοίνυν αὐτὸν πολλὰ μὲν περὶ τῆς Βαόυλωνίων βασιλείας, πολλὰ δὲ περὶ τῆς Περσῶν καὶ Μακεδόνων, πολλὰ δὲ καὶ περὶ τῆς τῶν 35 ' Ρωμαίων προαγορεύσαντα " καὶ τίνα μὲν πείσεται ὁ δ᾽ Βαδυλωνίων βασιλεὺς, ὅπως δὲ Πέρσαι τὴν ἐχείνου παραλήψοντα: βασιλείαν, ἔπειτα ὅτι τούτου καταλύσας ὁ Μακεδὼν τελευτήσει μὲν αὐτὸς ὡς τάχιστα, τέτταρὲς δὲ ἀνθ᾽ ἑνὸς κληρονομήσουσι τὴν βασιλείαν 7" καὶ ὅτι ἐξ ἑνὺς τούτων βλαστήσας τις μυρία ὅσα ἐργάσεται τοῖς Ἰουδαίοις "5 δεινὰ, καὶ ὅτι θείας ἀπολαύσαντες βοηθείας τῆς ἐκείνου θηριότητος ᾽᾽ ἀπαλλαγήσον: ται. Εἶτα μεταδὰς ἐκεῖθεν προλέγει τὴν Ῥωμαίων ἰσχὺν, καὶ ὅτι πάσας καταγωνισάμενοι " τὰς βασιλείας, τὸν παρὰ πάντων χομιοῦνται "" δασμόν. τί δεῖ λέγειν, ὅσα περὶ τοῦ τῶν Αἰγυπτίων, καὶ τοῦ

men, hoti toutou tēn hermēneian hēmas hoi pa epēngeilan "5, kai prosēkon ᾽" hēgoumetha hēn hētē- “Hypeita de hēmas hē Ioudaiōn anoia te kai paraskeuazei tous men allous en tǭ paronti katalipein, tas de toutou prorrhēseis gymnoun, kai dēlas poiein " eis gar tosautēn anaischyntian ēlasan, hōs kai tou kērou tōn prophētōn touton aposchoinixein, kai hautēs auton tēs prophētikēs prosēgorias aposterein. EEsti hoe autōn " anaides men, ouk apo skopou de to technasma- epeidē gar tōn allōn hapantōn pollǭ saphesteron tēn tou megalou theou kai Sōtēros? hēmōn Iēsou Christou proethespiss parousian, ou monon ha poiēsei proagoreutas, alla kai ton chronon proeirēkōs, kai ton mechri tę̄s autou parousias tōn hetōn entetheichōs arithmon, kai haapanta d saphōs chatalexas ta toutous autous meta tēn apistian chatalēpsomena lypēra, eikotōs, hate dē " theomiseis kai tę̄s alētheias echthroi, tol mōsin anaidōs legein d᾽ hōs ouk esti d prophētē? ho tauta kai oikeian apophasin ei? tēn tou pseudous bethaiōtin. Thaumaston de ouden, ei kata " tou Monogenous lytpēsantes, tous eunous tou Despotou sykophantousi therapontas " symthainei gar tois proterois ta deutera. Dio kai ho Kyrios phēsin" e Ei eme ediōxan, kai hymas diōxousi. n» Kai palin " «e Ei ton oikodespotēn chous autou? » Hina de ek pollou tou periontos tēn ( anaideian autōn dielenxōmen, pythōmetha autōn houtōs Ti prophētou idion einai phate? ᾿Alla gar isōs an eipoien, to ta mellonta proeidenai te kai prolegein. Idōmen toinyn, ei mē tauta kai promemathēche, kai proeïrēken ho makarios Daniēl. Kai ton men peri tou Despotou ᾽᾽ Christou logon teōs epischōmen, tas de allas autou prophēteias eis meson agagōmen. Euriskomen toinyn auton polla men peri tēs Baoulōniōn basileias, polla de peri tēs Persōn kai Makedonōn, polla de kai peri tēs tōn 35 ' Rōmaiōn proagoreusanta " kai tina men peisetai ho d᾽ Badylōniōn basileus, hopōs de Persai tēn echeinou paralēpsonta: basileian, epeita hoti toutou katalysas ho Makedōn teleutēsei men autos hōs tachista, tettares de anth᾽ henos klēronomēsousi tēn basileian 7" kai hoti ex henys toutōn blastēsas tis myria hosa ergasetai tois Ioudaiois "5 deina, kai hoti theias apolausantes boētheias tēs ekeinou thēriotētos ᾽᾽ apallagēson: tai. Eita metadas ekeithen prolegei tēn Rhōmaiōn ischyn, kai hoti pasas katagōnisamenoi " tas basileias, ton para pantōn chomiountai "" dasmon. ti dei legein, hosa peri tou tōn Aigyptiōn, kai tou

… first, because many asked us for the interpretation of this prophet, and we thought it proper to grant what was asked; then because the folly and … of the Jews leads us to leave the others aside for the present and to lay bare and make plain the predictions of this one. For they have come to such shamelessness as to cut him off from the chorus of the prophets and to strip him of the very title of prophet. Their device is shameless, but not without a purpose. Since he, much more clearly than all the others, foretold the coming of our great God and Savior Jesus Christ, not only foretelling what he would do but also stating the time beforehand and setting down the number of years until his coming, and clearly listing all the grievous things that would overtake them after their unbelief, it is natural that they, hateful to God and enemies of the truth, should dare shamelessly to say that he is not a prophet … and make their own denial the confirmation of the lie. Nor is it surprising if, having raged against the Only-begotten, they slander the loyal servants of the Master; for the second follows from the first. That is why the Lord says: "If they persecuted me, they will persecute you also"; and again: "If they [called] the master of the house [Beelzebul, how much more] those of his household?" But to refute their shamelessness more than amply, let us ask them this: What do you say is the mark of a prophet? Perhaps they would say: to foreknow and foretell what is to come. Let us see, then, whether blessed Daniel did not learn these things beforehand and foretell them. Let us hold back for the present the account concerning Christ the Master and bring forward his other prophecies. We find, then, that he foretold many things about the kingdom of the Babylonians, many about that of the Persians and the Macedonians, and many also about that of the Romans: what the king of the Babylonians would suffer; how the Persians would take over his kingdom; then that the Macedonian, having destroyed this kingdom, would himself die very soon, and four would inherit the kingdom in place of one; that one sprung from one of these would inflict countless terrible things on the Jews, and that they, enjoying divine help, would be delivered from his savagery. Then, passing on from there, he foretells the might of the Romans, and that they would conquer all the kingdoms and receive tribute from all. Why need I mention all that he foretold about the [kings] of the Egyptians and of the …

Textual problem in this passage: see the notes.

Titus 2:13 (echo, medium confidence) · John 15:20 (quotation, high confidence) · Matt 10:25 (quotation, high confidence) · Dan 2:36–45 (allusion, medium confidence) · Dan 8:5–9 (allusion, medium confidence) · Dan 11:2–4 (allusion, medium confidence)

Notes and citation

Summary: Theodoret answers Jews who deny that Daniel is a prophet by listing what Daniel foretold about the successive kingdoms.

  • Theodoret's charge that the Jews exclude Daniel from the prophets is translated as written; in the Hebrew Bible Daniel stands among the Writings, not the Prophets.
  • Several lines are lost in the OCR (after "many", after "folly and", and in the quotation of Matt 10:25, completed in brackets from the Gospel); words in square brackets are supplied for sense.
  • "Having raged" renders λυτπήσαντες, read as λυττήσαντες.

Notes on the original text

  • Digital text corrected (apparatus (variant readings) read into the text; apparatus and Latin column read into the text at the start of the section): ἃ 014, ὅ, ἀ. 6 1014. ὅ, θ, ζ 014. 7, ὁ ᾿Ἀπόστολος. 4. 13 τοῖς υἱοῖς αὖτ. 05. "5. Ὦ ἀπαγγελοῦσιν. δίοη αὐ 50 Γα., [060 εἶϊ. 18. Βὶ γεννωμένοις, ΟἸἾ5515 1115 τε καὶ ἐσομένοις. Ὁ. 5: τόν. Β ργιδη). πρός. κ᾽ Β νενοήχασιν, 4 ἄλλῳ. Β ᾧ, ἡιχῖα τεῦ. ἰαςῖ. Ιοθο εἶ. δ συμῳ. ἴπ Β Ξοιμίας, ὥς φησιν Ἴ δίδοται. [π Β ρομίταγ 816 λόγος, χα Τούς 10 αὐτά, ἢ65. 'ι Β. 5! ἡμῶν. 1. Β Ὁ τοῦ Θεοῦ. ϑιργᾶ, ἰσοο οἰἶΐ.. ἀγα αὐτοῦ, "ἡ μᾷς. [ἢ Βὶ ροπίτυτ ροϑὲ θεῖος. "5 συνήθων. |)65. ἴπ αι Όδο ἰηίοδι), οἱ νυγὶι{15. 5165, ἃ ἰτ ἀπ ραἴα 1“, ν᾽ Ας Τυϊδα8 : ε δὲ ραϊγοηναμ 85 Α → ; 32 ἐπὶ Β ἤτησαν. Β προσήκειν. 358 ἠτήμεθα. → .

Cite (SBL): Theodoret, Comm. Dan. 0.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/0-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/0-2

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

0.3PG 81

τῶν Σύρων προηγόρευσε βασιλέων "», καὶ ὅσα ἀλλή- αὶ λοις δ᾽ ἐργάσονται δεινὰ, καὶ τὰς μετὰ ταῦτα τῆς εἰρήνης σπονδὰς, καὶ τὰς ἐπιγαμίας καὶ συγγενείας, εἶτα πάλιν τοὺς ἀχηρύχτους πολέμους μετὰ τὴν γεγενημένην καταλλαγὴν; Τὸν τοίνυν ταῦτα π: ἄντα προεγνωκότα καὶ προειρηχότα "", καὶ ἀνάγραπτον τὴν μνήμην αὐτῶν καταλιπόντα, πῶς οὐ δυσσεδὲς καὶ ἀνότιον τοῦ τῶν προφητῶν ἑξορίζειν χοροῦ; Εἰ γὰρ ταῦτα προφητείας ἀλλότρια, τίνα "5" προφητείας τὰ ἴδια; Εἰ δὲ ὅτι τῶν οἰκείων οὐ προτίθησι λόγων τὸ, Τάδε λέγει Κύριος, καὶ τούτου χάριν τῆς προἡμῖν, τί τοιοῦτον ᾿Αδραὰμ ὁ πατριάρχης εἰρηκὼς προφήτης ὑπὸ τοῦ τῶν ὅλων προσηγορεύθη Θεοῦ. Περὶ "6 τοῦ γὰρ ᾿Αὔραὰμ ἐλέχθη "1. ε Καὶ νῦν ἀπόδὸς τὴν γυναῖκα τῷ ἀνδρὶ "5, ὅτι προφήτης ἐστὶ, καὶ προσεύξεται περὶ σοῦ, καὶ σωθήσῃ " σὺ καὶ πᾶς ὁ "9 οἶκός σου. » Καὶ ὁ μακάριος δὲ Δαδὶδ περί τε αὐτοῦ, καὶ τοῦ υἱέως, καὶ τοῦ ἐκγόνου φησὶν, ὅτι « Ἤλεγξεν ὑπὲρ αὐτῶν ὁ Θεὸς "' βασιλεῖς, λέγων " Μὴ ἄπτεσθε τῶν χριστῶν μου, καὶ ἐν τοῖς προφήταις μον μὴ πονηρεύεσθε ὅ3,,», Καὶ ὁ μέγιστος δὲ προφήτης Σαμουὴλ,, ὃ παιδόθεν νεωκόρος, οὐ κατὰ τοὺς ἄλλους ἔχει προφήτας "5 τῆς προφητείας τὸ εἶδος, ἀλλὰ καὶ αὐτὸς ἢ δι’ ὀνείρων, ἢ διὰ μεθημερινῶν δ᾽ τίνων ἀποκαλύψεων προγνώσεις, ἐννοίας 55, καὶ προῤῥήσεις ἐδέξατο. Πολεμεῖτε τοίνυν καὶ ἐκείνοις ἀναφανδὴν, καὶ τοῦ συλλόγου τῶν προφητῶν αὐτοὺς ἐχθάλλετε προφανῶς. Εἰ δὲ τὴν εἰς ἐκείνους παραιτεῖσθε παροινίαν, φεύγετε καὶ τὴν κατ᾽ αὐτοῦ δ8 συχοφαν- αὶ τίαν" προφήτης γὰρ, καὶ προφήτης ἐπιθυμίᾳ καὶ πόθῳ τῶν μελλόντων τὴν γνῶσιν δεξάμενος, ἱδρῶσι καὶ πόνοις, νηστείᾳ καὶ κακουχίᾳ τὰ ἐσόμενα διδαχθεὶς, οὐκ ἃ. 5 μόνοις Ἰουδαίοις συμδήσεται, ἀλλὰ τῶν κοινῶν τῆς οἰκουμένης πραγμάτων τὴν οἴχονοτοίνυν, εἰ μὴ λίαν ἄδικον, ᾿Αθδιοῦ μὲν τὰ 89 τοὺς 5: σαντα, καὶ Ἰωνᾶν δὲ, καὶ Ναοὺμ, περὶ μιᾶς πόλεως προθεσπίσαντας τῆς Νινευῖΐ τοῖς προφήταις ἐγχαταλέγειν, τὸν δὲ μακάριον Δανιὴλ οὐ περὶ πόλεως μιᾶς, οὐδὲ περὶ ἔθνους βραχέος, ἀλλὰ περὶ τῶν μεγίστων βασιλειῶν προΞξιρηχότα, Χαλδαϊκῆς, Περσικῆς, Μαχεδονιχῖς, Ῥωμαϊκῇς, καὶ τῶν κατὰ μέρος ὑπὸ τούτων γεγενημένων, τῆς προφητικῆς προῦἡγορίας ἀποστερεῖν, καὶ τῆς πνευματικῆς χάριτος ἀλλότριον εἶναι λέγειν. Καὶ μὴν ἔδει καὶ λίαν ὑμᾶ;

tōn Syrōn proēgoreuse basileōn "», kai hosa allē- ai lois d᾽ ergasontai deina, kai tas meta tauta tēs eirēnēs spondas, kai tas epigamias kai syngeneias, eita palin tous achērychtous polemous meta tēn gegenēmenēn katallagēn? Ton toinyn tauta p: anta proegnōkota kai proeirēchota "", kai anagrapton tēn mnēmēn autōn kataliponta, pōs ou dyssedes kai anotion tou tōn prophētōn hexorizein chorou? Ei gar tauta prophēteias allotria, tina "5" prophēteias ta idia? Ei de hoti tōn oikeiōn ou protithēsi logōn to, Tade legei Kyrios, kai toutou charin tēs proēmin, ti toiouton ᾿Adraam ho patriarchēs eirēkōs prophētēs hypo tou tōn holōn prosēgoreuthē Theou. Peri "6 tou gar ᾿Auraam elechthē "1. e Kai nyn apodos tēn gynaika tǭ andri "5, hoti prophētēs esti, kai proseuxetai peri sou, kai sōthēsę̄ " sy kai pas ho "9 oikos sou. » Kai ho makarios de Dadid peri te autou, kai tou huieōs, kai tou ekgonou phēsin, hoti « Ēlenxen hyper autōn ho Theos "' basileis, legōn " Mē aptesthe tōn christōn mou, kai en tois prophētais mon mē ponēreuesthe ho3,,», Kai ho megistos de prophētēs Samouēl,, ho paidothen neōkoros, ou kata tous allous echei prophētas "5 tēs prophēteias to eidos, alla kai autos ē di’ oneirōn, ē dia methēmerinōn d᾽ tinōn apokalypseōn prognōseis, ennoias 55, kai prorrhēseis edexato. Polemeite toinyn kai ekeinois anaphandēn, kai tou syllogou tōn prophētōn autous echthallete prophanōs. Ei de tēn eis ekeinous paraiteisthe paroinian, pheugete kai tēn kat᾽ autou d8 sychophan- ai tian" prophētēs gar, kai prophētēs epithymią kai pothǭ tōn mellontōn tēn gnōsin dexamenos, hidrōsi kai ponois, nēsteią kai kakouchią ta esomena didachtheis, ouk ha. 5 monois Ioudaiois symdēsetai, alla tōn koinōn tēs oikoumenēs pragmatōn tēn oichonotoinyn, ei mē lian adikon, ᾿Athdiou men ta 89 tous 5: santa, kai Iōnan de, kai Naoum, peri mias poleōs prothespisantas tēs Nineuiï tois prophētais enchatalegein, ton de makarion Daniēl ou peri poleōs mias, oude peri ethnous bracheos, alla peri tōn megistōn basileiōn proXxirēchota, Chaldaïkēs, Persikēs, Machedonichis, Rhōmaïkę̄s, kai tōn kata meros hypo toutōn gegenēmenōn, tēs prophētikēs prouēgorias aposterein, kai tēs pneumatikēs charitos allotrion einai legein. Kai mēn edei kai lian hyma?

… [and of the] Syrians, and all the terrible things they would do to one another, and after that the treaties of peace, the intermarriages and alliances, and then again the truceless wars after the reconciliation? He who foreknew and foretold all these things, then, and left a written record of them: how is it not impious and unholy to banish him from the chorus of the prophets? For if these things are foreign to prophecy, what are the marks of prophecy? But if it is because he does not set "Thus says the Lord" before his own words, and for that reason [you deny him] the prophetic [title], [tell us] what such thing Abraham the patriarch said, who was called a prophet by the God of the universe. For it was said of Abraham: "And now give back the wife to the man, for he is a prophet, and he will pray for you, and you will be saved, you and all your house." And blessed David too says about him, his son and his grandson: "God rebuked kings on their account, saying: Touch not my anointed ones, and do no harm among my prophets." And the very great prophet Samuel, a temple servant from childhood, does not have the form of prophecy that the other prophets have; he too received foreknowledge, thoughts and predictions through dreams or through certain revelations by day. Make open war on these men too, then, and plainly expel them from the assembly of the prophets. But if you shrink from such drunken insolence toward them, refrain also from the slander against him. For he is a prophet, and a prophet who received knowledge of the future out of desire and longing, who was taught what would be through sweat and toil, fasting and hardship: not what would befall the Jews alone, but the ordering of the common affairs of the world … [Consider,] then, whether it is not exceedingly unjust to count among the prophets Obadiah, who [prophesied] the …, and Jonah and Nahum, who prophesied about one city, Nineveh, but to deprive blessed Daniel, who foretold things not about one city or a small nation but about the greatest kingdoms, the Chaldean, Persian, Macedonian and Roman, and about what happened in detail under them, of the prophetic title, and to say that he is a stranger to the grace of the Spirit. And indeed you ought very much …

Textual problem in this passage: see the notes.

Dan 11:5–45 (allusion, medium confidence) · Gen 20:7 (quotation, high confidence) · Ps 105:14–15 (104:14-Ps LXX) (quotation, high confidence) · 1 Sam 3:1–21 (allusion, medium confidence) · Dan 9:3 (allusion, medium confidence) · Dan 10:2–3 (allusion, medium confidence)

Notes and citation

Summary: Theodoret argues that Daniel, who foretold the fortunes of the great kingdoms, is a prophet as truly as Abraham, Samuel, Obadiah, Jonah, and Nahum.

  • Lines are lost in the OCR in several places (at the start, before "[you deny him]", and after "ordering"); bracketed words are supplied for sense.
  • The sentence about Samuel is translated as printed; its point seems to be that Samuel, like Daniel, received revelations by dreams and visions, though a word or line may be lost.
  • "Received knowledge of the future out of desire and longing" alludes to Dan 9:3, 10:2–3, 10:12.

Notes on the original text

  • Digital text corrected (apparatus read into the text at the start of the section): δή.65. ἰῃ. Β. 9 λέγ, 8} ῥγαιν. καὶ λίαν βασιλείαν. [τὰ 18, 56 ϑίτπν. παυεῦαι τῆς βασιλείας. νισαμένη. "' Β. κομίσεται, ΄ 36 Β μεταδοῦναι. "7 Β αὐτοῖς, 35 Β πάντα. ᾽ ἅτε 5 Β' ἦν, 33 κατά. Β ριαιη, οἱ δ} 45 τῶν, 65. ἰη Β. 35 ὁ. θ 65. ἰν4. “ τὴν 38. ἢ τοὺς Ἰουδαίους. Β θηριωδίας. "9 Β χαταγω → .

Cite (SBL): Theodoret, Comm. Dan. 0.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/0-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/0-3

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

0.4PG 81

δυσσεθῇ, τὸν θηριώδη, τὸν βάρδαρον, τὸν τῶν θείων το ο θαι, τούτου δηλῶσαι τὴν ἑρμηνείαν ἀχριδῶς τε καὶ ἀλη φήτης οὐδὲν ἐκ τῶν ὑμετέρων βλαδήσετα!: τεχνασμά- τῶν" προφήτην γὰρ αὐτὸν δείκνυσι τὰ θεῖα συγγράμ νῦν μὲν ἐν κεφαλαίῳ τῆς ὑμετέρας ἀναιδείας τοὺς τῶ υἱὸς αὐτοῦ, τρεῖς μῆνας “5 ὅλους καὶ ὀλίγας ἡμέρας" δέκα ἔτη πρὸς ὀλίγοις μησίν. Ἐν δὲ τῷ τρίτῳ ἔτει Ἐλιακεὶμ ὁ ἀδελ:ὸς αὑτοῦ, ὅν Φαρχὼ Ἰωακεὶμ προσηγόρευσεν. Μετὰ δὲ τοῦτον ᾿ελιακεὶμ ὁ υἱὸς αὐτοῦ, ὃς καὶ Ἰωακεὶμ μετωνομάσθη" ὅν Ἱερεμίας Ἰεχονίαν ὀνομάζει " μεθ᾽ ὃν ὁ πρὸς πατρὸς αὑτῶν (μν αὑτῷ) θεῖος Σεδεκίας,ν» “' μετονομασθέντα, Καὶ τοῦτον δὲ ὁ μακάριος Ἵερε- μίας ὃ προφήτης Ἰεχονίαν ὀνομάζει. ε Ζῶ γὰρ 77, φησὶ, λέγει Κύριος, ἐὰν γενόμενος γένηται Ἰεχονίας, υἱὸς Ἰωακεὶμ βασιλέως Ἰούδα, ἀποσφράγισμα ἐπὶ 18 τῆς χειρός μου τῆς δεξιᾶς, ἐκεῖθεν ἐχσπάσω σε, καὶ παραδώσω σε εἰς χεῖρας ζητούντων τὴν Ψυχήν σου, ὧν σὺ εὐλαδῇ ἀπὸ προσώπου αὑτῶν, εἰς χεῖρας τῶν Χαλδαίων. » Καὶ τούτου τοίνυν τρεῖς μῆνας πρὸς ὀλίγαις ἡμέραις τὴν βασιλείαν πρυτανεύσαντος, τότε 9 πάλιν ὁ Ναδουχοδονόσορ, ὁ τῶν Βαδυγωνίων βασιλεὺς, στρατιὰν 85 ἀποστεῆας καὶ στρατηγὸν, τοῦτον μὲν αἰχμάλωτον ἀπήγαγεν εἰς τὴν Βαδὺυλῶνα 5', τῷ δὲ Σεδεχίᾳ θείῳ πρὸς πατρὸς αὐτοῦ 55 δυτι τὴν βασιλείαν ἐνεχείρισε " καὶ τούτου δὲ ἐνιαυτὸν ἕνα πρὸς τοῖς δέκα βασιλεύσαντος, εἶτα τὸν ἐγκείμενον δ οὐ δεδωκότος φόρον, μετὰ πολλῆς μὲν δυνάμεως ἐπιστρατεύει τοῖς Ἱεροσολύμοις τῶν Βαδυλωνίων ὁ βασιλεὺς, ἔπειτα πολιορχήσας, καὶ τῷ λιμῷ κατ᾽ αὐτῶν συμμάχῳ χρησάμενος, καὶ μηχανήματα τοῖς περιδόλοις πρόσενεγκὼν, ῥήγνυσι μὲν τὸ τεῖχος, ἀναιρεῖ δὲ τοὺς πλείστους, τοὺς δὲ λοιποὺς ἐξανδραποδίσας ἀπάγει δορυαλώτους, πυρὶ τήν τε πόλιν καὶ τὸ ἱερὸν παραδούς. ᾿Αλλ᾽ ὁ τῶν ὅλων Θεὸς, ὁ ταῦτα παθεῖν Ἰουδαίους διὰ τὴν πολλὴν αὐτῶν συγχωρῆσας παρανομίαν, οὔτε κολάζων παντελῶς αὑτοὺς τῆς οἰκείας χηδε μονίας ἐγύμνωσεν" ἀλλὰ τοῖς μὲν ἐν τῇ Ἰουδαίᾳ οἷόν τινας παιδονόμους ἐδεδώκει, τὸν τε Οὐρίαν τὸν Σαμαίΐου, καὶ ἹΙξρεμίαν τὸν τοῦ Χελκίου, ἄνδρα " ἱερωσύνῃ καὶ προφητείᾳ λάμποντα" τοῖς δὲ κατὰ τὴν πρώτην αἰχμαλωσίαν δορυαλώτοις (;

dyssethę̄, ton thēriōdē, ton bardaron, ton tōn theiōn to o thai, toutou dēlōsai tēn hermēneian achridōs te kai alē phētēs ouden ek tōn hymeterōn bladēseta!: technasma- tōn" prophētēn gar auton deiknysi ta theia syngram nyn men en kephalaiǭ tēs hymeteras anaideias tous tō huios autou, treis mēnas “5 holous kai oligas hēmeras" deka etē pros oligois mēsin. En de tǭ tritǭ etei Eliakeim ho adel:os hautou, hon Pharchō Iōakeim prosēgoreusen. Meta de touton ᾿eliakeim ho huios autou, hos kai Iōakeim metōnomasthē" hon Hieremias Iechonian onomazei " meth᾽ hon ho pros patros hautōn (mn hautǭ) theios Sedekias,n» “' metonomasthenta, Kai touton de ho makarios Hiere- mias ho prophētēs Iechonian onomazei. e Zō gar 77, phēsi, legei Kyrios, ean genomenos genētai Iechonias, huios Iōakeim basileōs Iouda, aposphragisma epi 18 tēs cheiros mou tēs dexias, ekeithen echspasō se, kai paradōsō se eis cheiras zētountōn tēn Psychēn sou, hōn sy euladę̄ apo prosōpou hautōn, eis cheiras tōn Chaldaiōn. » Kai toutou toinyn treis mēnas pros oligais hēmerais tēn basileian prytaneusantos, tote 9 palin ho Nadouchodonosor, ho tōn Badygōniōn basileus, stratian 85 aposteēas kai stratēgon, touton men aichmalōton apēgagen eis tēn Badyylōna 5', tǭ de Sedechią theiǭ pros patros autou 55 dyti tēn basileian enecheirise " kai toutou de eniauton hena pros tois deka basileusantos, eita ton enkeimenon d ou dedōkotos phoron, meta pollēs men dynameōs epistrateuei tois Hierosolymois tōn Badylōniōn ho basileus, epeita poliorchēsas, kai tǭ limǭ kat᾽ autōn symmachǭ chrēsamenos, kai mēchanēmata tois peridolois prosenenkōn, rhēgnysi men to teichos, anairei de tous pleistous, tous de loipous exandrapodisas apagei doryalōtous, pyri tēn te polin kai to hieron paradous. ᾿All᾽ ho tōn holōn Theos, ho tauta pathein Ioudaious dia tēn pollēn autōn synchōrēsas paranomian, oute kolazōn pantelōs hautous tēs oikeias chēde monias egymnōsen" alla tois men en tę̄ Ioudaią hoion tinas paidonomous ededōkei, ton te Ourian ton Samaiïou, kai HiIxremian ton tou Chelkiou, andra " hierōsynę̄ kai prophēteią lamponta" tois de kata tēn prōtēn aichmalōsian doryalōtois (?

… the impious, the savage, the barbarous, the … of the divine … to set out the interpretation of this one precisely and truly … the prophet will suffer no harm from your devices; for the divine writings show him to be a prophet … For the present we have [refuted] your shamelessness in summary … [A gap in the OCR follows; the account of the last kings of Judah resumes:] … his son, for three full months and a few days … ten years and a few months. In the third year … Eliakim his brother, whom Pharaoh named Jehoiakim. After him, Eliakim his son, who was also renamed Jehoiachin, whom Jeremiah calls Jeconiah; after him his uncle on his father's side, Zedekiah. … renamed; and blessed Jeremiah the prophet calls him Jeconiah: "For as I live," he says, "says the Lord, even if Jeconiah son of Jehoiakim king of Judah were a signet ring on my right hand, I would tear you off from there and hand you over into the hands of those who seek your life, before whose face you are afraid, into the hands of the Chaldeans." When he had ruled the kingdom three months and a few days, then Nebuchadnezzar king of the Babylonians, again sending an army and a general, led him away captive to Babylon and entrusted the kingdom to Zedekiah, his uncle on his father's side. When Zedekiah had reigned eleven years and then had not paid the tribute imposed on him, the king of the Babylonians marched against Jerusalem with a great force; then, besieging it, using famine as his ally against them and bringing siege engines against the walls, he broke the wall, killed most of the people, enslaved the rest and led them away as captives, giving both the city and the temple to the fire. But the God of the universe, who allowed the Jews to suffer this because of their great lawlessness, did not, even while punishing them, strip them entirely of his care. To those in Judea he gave tutors, as it were, Urijah son of Shemaiah and Jeremiah son of Hilkiah, a man shining with priesthood and prophecy; and to those taken captive in the first captivity and …

2 Kgs 23:31–36 (allusion, medium confidence) · 2 Kgs 24:6–18 (allusion, medium confidence) · Jer 22:24–25 (quotation, high confidence) · 2 Kgs 25:1–10 (allusion, high confidence) · Jer 26:20 (allusion, medium confidence) · Jer 1:1 (allusion, medium confidence)

Notes and citation

Summary: After a damaged passage, Theodoret recounts the last kings of Judah, the fall of Jerusalem, and God's continued care for the Jews through prophets.

  • The opening of this section is badly damaged in the OCR: fragments of the end of the argument against the Jews (probably describing Antiochus Epiphanes) and of the start of the historical account are translated where legible; the rest is marked "…".
  • "Eliakim his son" is as printed (the apparatus notes Ἐλιακείμ in one witness); the king meant is Jehoiachin.
  • Theodoret calls Urijah son of Shemaiah a teacher of those left in Judea (Jer 26:20–23).

Notes on the original text

  • Digital text corrected (Latin column read as Greek letters; Latin column read as Greek letters, splitting the word Ἱερεμίας; apparatus (variant readings) read into the text; apparatus and Latin column read into the text): Ὁ Ἀ ἄρῃ χχ,. 1 Ῥρ4]. οἷν, 14, 10. ἃ γγορμεοίλγιιπι δχιθγ μοὶ οὐαί 3, 5] δηΐη ᾿ς ἃ βυάογα οἱ Ιαυοῦτῖδαβ, [δ᾽ απο οἱ Δ]! οἱϊοπθ; ῇ ΑΥΜΩΝ, Ὁ) Β. ἀλλήλους. (06. τὸ) γὰρ ᾿Αδιμέλεχ φησί. 4 ἢ εἰρηκότα. ἶ - οἶκ. σου. [060 οἷιϊ. οδι Ροη αν ροϑὶ βασιλεῖς, δ, πον. ϑιιργα, ἰοιη, Ρ. 140, ογᾶι, δ τίνα, Β ποῖχ τῆς. 6 περὶ -- ἐλέχθη. Β τῷ “δ ἀνδρί. δι Θεός, ἴῃ κὶ χ. πρ. θ65. ἰῃ Β. δ᾽ Β δ0 πᾶς ὁ. Πρ5. ἴῃ ἢ. 88 ὃ ζήσῃ. μεσημβρινῶν, ὅδ Β ἑνίας. δ6Β κατὰ τοῦδε, 57 οὐ τίνα, ὅδ ὀλλά, Β ΡΓϑιη. ἅπερ ἔνιοι τῶν προτττῶν προξιρήχασιν, 589 οἴχονομ. Π κοινωνίαν, 80 τά, Π' γγίηι. τόν. 5, τοὺς --- κακά. ΡτῸ Ἰουδαίους ἐκ Β 511}}τὰ καταλ, κακὰ τοὺς Ἰουῦ, μόνον, ργοϑίο, δ νάγωι, ἰν! δ πνΥ βίο γ} 5 παϊπί 6 Α → ; Θηάγγαγα, οἱ εὐ 8 6πὶ Δοσυγαίαπι Δ. γεγΓὰ δὶ → ; ξηαδιῖ5. Αἱ ργορίιοία 'ρβε ἠΐμ}} νοβιγὶβ πιδο ἰδ → ; Ἰαάδίαν, φυσι Ργορινοίδν ἀνία νοϊαιηΐπα ἀθιποπ-. → ; ἡ᾿πηρυιαπιίδη τοάἀαγρυϊυ5 : δἱ δἰηφυίϊαγιπι γοσσὶ → ; θη [υἷϊ. 16 Πρ τὶ οπίαν Ἀδσυπὶ οἱ ῬΑΓΑΙροπιθῆοη → ; ξοπογὶβ ΠΟ ᾿ ἢ 816 ργρβϑίδγθηϊ, "6110 σορίϊ, ποι} }Δ → ; 4 ἐπ, [τὰ Β ργὸ ἀπελήσθη, τ! Νὰ". ϑίγπι. 55 ἀλλά. Β αὑτά. πρ. Β γραμμάτων. 5᾽ Β πονηρίαν, 3. Β διελέγξει. “ Μετὰ, κ᾿ τ. λ. Ῥνγο!χίυβ ᾿οα, 404 564 π {πι, ἀρένμις ἐμπε, Ἐγριι φυϊάδπι ᾿η Β τοίππι, → ; μῆν. [π Β ροπίϊυν ροβῖ ὅλους. 49 Β ταῖς Παραλειπομέναις. 5 Ἱερεμίας. 75 τούτου. [1 Β ργῸ τοῦτον, υἱ 5'γπ|. Πα}... Τ᾽ Β ὡρισμένον. 15 Β Ἐλιακείμ. 16 Β Ἰωσχεί,. → ; ἃ ἀδχτίογα πιο, ἴπ6 νοι ἰΔπὶ 6, οἱ ἰγδὰδπη) (6 ἴῃ πϊἃ → .

Cite (SBL): Theodoret, Comm. Dan. 0.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/0-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/0-4

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

0.5PG 81

ἀπαχθεῖσιν εἰς Βαδυλῶνα, τοὺς περὶ τὸν μακάριον καὶ ᾿Αξαρίαν, καὶ Μισχήλ᾽ ἵν᾽ ἔχοντες τῆς νομικῆς πολιτείας ἀκριδεῖς 56 διδασκάλους, μὴ πολλὴν ἐκ τῆς τῶν βαρδάρων ἐπιμιξίας δέξωνται λώδην, ἀλλ᾽ ἔχωσιν ἀρχέτυπα τῆς προγονιχῆς αὐτοὺς ἀρετῆς καὶ φιλοσοφίας ἀναμιμνήσχοντα, Τοσαύτην ὁ τῶν ὅλων Θεὸς τῶν ἀμαρτωλῶν ποιεῖται προμήθειαν, ὅτι τοὺς εὐνοϊκῶς αὐτῷ δουλεύοντας, καὶ θεραπεύειν αὑτὸν διαπαντὸς προθυμουμένους, τῆς ἐχείνων ἕνεκεν ὠφελείας αἰχμαλώτους συνεχώρησεν ἀπαχθῆναι, καὶ δουλείαν χαλεπὴν ὑπομεῖναι, καὶ πολλοῖς κινδύνοις περιπεσεῖν, καὶ διὰ κυμάτων καὶ κλύδωνος ὁδεῦσαι τὸν βίον. Οὕτω γὰρ καὶ διὰ Ὠσηὲ τοῦ προφήτου φησὶν, ὅτε ε ᾿Απέκτεινα 5 δι' ὑμᾶς τοὺς προφήτας 88 ἐν ῥήματι στόματός μου. » Οὕτω τὴν τῆς οἰκουμένης πραγματευόμενος σωτηρίαν, τοὺς ἁγίους συνἐχώρησεν ἀποστόλους ἐκεῖνα παθεῖν τὰ ἀνάγραπτα πάθη. Ταύτην τῶν Ἰουδαίων ποιούμενος πρόνοιαν, καὶ τοὺς περὶ τὸν μακάριον Δανιὴλ ᾧκονόμησε σὺν αὑτοῖς τὴν Βαδυλῶνα χαταλαθεῖν, ὃς ὡς 5 νέος ὧν "9 καὶ τῇ "") ὥρᾳ λάμπων, σὺν τοῖς φιλοθέοις ἐκείνοις μειρακίοις ἐν τοῖς βασιλείοις ἀνατραφεὶς, καὶ παιξόθεν τὴν θείαν χάριν ἐσχηκὼς ἐπανθοῦσαν, σοφία: παντοδαπῆς "5 καὶ συνέσεως ἔμπλεως γεγονὼς, πο)λὴν μὲν ἐκτήσατο παρὰ τῷ κρατοῦντι τὴν "" παῤῥησίαν, τὸν δὲ τῆς εὐσεθείας κηρύξας λόγον, ὠφελείας κἀκείνῳ γεγένηται "5 πρόξενος" οὐκ ἐκείνῳ ὃὲ μόνῳ "5, ἀλλὰ καὶ πᾶσι τοῖς ὑπηκόοις " ἃ γὰρ ἔμαθεν ἐκεῖνος διὰ τῆς τούτου διδασκαλίας, εἰς τοὺς ὑπ- Ἠχόους παρέπεμψε, νόμον τεθεικὼς τὸν διαῤῥήδην παρεγγυῶντα ἅπαντας τοὺς ἀρχομένους τὸν ὑπὸ τούτου πρεσδευόμενον προσκυνεῖν Θεόν. Ὅτε" μὲν οὖν εἰς τὴν Βαδυλῶνα ὁ θεσπέσιος οὗτος ἀπήχθη προφήτης, καὶ τίνος ἕνεκεν, καὶ ὅσων ἀγαθῶν γεγένηται πρόξενος, οὐ τοῖς ὁμοφύλοις μόνον, ἀλλὰ καὶ τοῖς Βαρδάροις, συντόμως εἰρήκαμεν" τῆς δὲ προφητείας τὴν δύναμιν ἐκ τῆς κατὰ μέρος ἑρμηνεία; ἀκριδέστερον θησόμεθα. Τὴν θείαν τοίνυν χάριν καλέσάντες συνεργὸν σαφηνείας "Ὑ ἀρξώμεθα. ".

apachtheisin eis Badylōna, tous peri ton makarion kai ᾿Axarian, kai Mischēl᾽ hin᾽ echontes tēs nomikēs politeias akrideis 56 didaskalous, mē pollēn ek tēs tōn bardarōn epimixias dexōntai lōdēn, all᾽ echōsin archetypa tēs progonichēs autous aretēs kai philosophias anamimnēschonta, Tosautēn ho tōn holōn Theos tōn amartōlōn poieitai promētheian, hoti tous eunoïkōs autǭ douleuontas, kai therapeuein hauton diapantos prothymoumenous, tēs echeinōn heneken ōpheleias aichmalōtous synechōrēsen apachthēnai, kai douleian chalepēn hypomeinai, kai pollois kindynois peripesein, kai dia kymatōn kai klydōnos hodeusai ton bion. Houtō gar kai dia Ōsēe tou prophētou phēsin, hote e ᾿Apekteina 5 di' hymas tous prophētas 88 en rhēmati stomatos mou. » Houtō tēn tēs oikoumenēs pragmateuomenos sōtērian, tous hagious synechōrēsen apostolous ekeina pathein ta anagrapta pathē. Tautēn tōn Ioudaiōn poioumenos pronoian, kai tous peri ton makarion Daniēl hǭkonomēse syn hautois tēn Badylōna chatalathein, hos hōs 5 neos hōn "9 kai tę̄ "") hōrą lampōn, syn tois philotheois ekeinois meirakiois en tois basileiois anatrapheis, kai paixothen tēn theian charin eschēkōs epanthousan, sophia: pantodapēs "5 kai syneseōs empleōs gegonōs, po)lēn men ektēsato para tǭ kratounti tēn "" parrhēsian, ton de tēs eusetheias kēryxas logon, ōpheleias kakeinǭ gegenētai "5 proxenos" ouk ekeinǭ hoe monǭ "5, alla kai pasi tois hypēkoois " ha gar emathen ekeinos dia tēs toutou didaskalias, eis tous hyp- Ēchoous parepempse, nomon tetheikōs ton diarrhēdēn parengyōnta hapantas tous archomenous ton hypo toutou presdeuomenon proskynein Theon. Hote" men oun eis tēn Badylōna ho thespesios houtos apēchthē prophētēs, kai tinos heneken, kai hosōn agathōn gegenētai proxenos, ou tois homophylois monon, alla kai tois Bardarois, syntomōs eirēkamen" tēs de prophēteias tēn dynamin ek tēs kata meros hermēneia? akridesteron thēsometha. Tēn theian toinyn charin kalesantes synergon saphēneias "Hy arxōmetha. ".

… led away to Babylon, [he gave] blessed [Daniel] and those with him, Azariah and Mishael, so that, having precise teachers of the life under the law, they might not take much harm from mixing with the barbarians, but might have models reminding them of their ancestral virtue and philosophy. Such forethought does the God of the universe take for sinners that, for their benefit, he allowed those who served him with goodwill and were always eager to worship him to be led away captive, to endure harsh slavery, to fall into many dangers, and to travel through life amid waves and surf. So too he says through Hosea the prophet: "I slew the prophets for your sakes by the word of my mouth." So too, working out the salvation of the world, he allowed the holy apostles to suffer those sufferings that are on record. Taking this forethought for the Jews, he arranged that blessed Daniel and those with him should go to Babylon with them. Daniel, being young and in the bloom of youth, brought up in the palace with those God-loving youths, and having the divine grace blossoming on him from childhood, became full of wisdom and understanding of every kind. He gained great freedom of speech with the ruler and, by preaching the word of true religion, became the cause of benefit to him, and not to him alone but to all his subjects too; for what the king learned through Daniel's teaching he passed on to his subjects, laying down a law that expressly commanded all who were under his rule to worship the God whom Daniel honored. When this inspired prophet was led away to Babylon, then, and why, and of how many good things he became the cause, not only to his own people but also to the barbarians, we have told briefly; the force of the prophecy we shall set out more precisely in the detailed interpretation. Let us begin, then, calling on the divine grace as our fellow worker for clarity.

Hos 6:5 (quotation, medium confidence) · Dan 1:3–20 (allusion, high confidence) · Dan 6:25–27 (allusion, medium confidence) · Dan 3:29 (allusion, medium confidence)

Notes and citation

Summary: God provided Daniel and his companions as teachers for the exiles, and Daniel's wisdom benefited even the Babylonian king and his subjects.

  • The name Daniel is lost in the OCR at the start ("blessed [Daniel] and those with him").
  • The quotation of Hos 6:5 is a loose form of the Septuagint.

Notes on the original text

  • Digital text corrected (apparatus and Latin column read into the text; apparatus read into the text at the end of the section): 1 Δεγο). κτ!, 24, 95, τὸ Ο566 γἱ, δ. τὶ γάρ. Ὦ διά. ἐγώ. 15 ἐπί, Πἐχ., 9 τότε. })ε5. πη Β. 35 ὧν, δ αἰ. ἔτι, αὐτῷ. 55 Β ἐπικείμενον. δ' Β ἄνδρας, οἱ ἐοἶπής λάμποντας. 86 Ἰέξεχ. δ ργριη. καί. π ἀχρ. 51 ἀπ, -- στόμ, μου. ΔΠΔῸΡ 16. ἐπῖτα, Ιθ00 οἷϊ. 85. προ. Β ρῥταῖῃ, δούλους μου τοῦς, "'΄ ὡς, 80 Β στρατείαν. τ] οη48 δὰ δος ουγανὶῖ, αυΐ ἰπ διι8 Αἰ πΠἰ0πα ογασΐ, ἃ → ; τῇ, 868. πῃ Βι 5 παντοδαπ. Β ργαιη. δέ. " τήν. Ὀ65. ἰη Β, 55 γεγ. [πῃ Β ρΡοΠΐαΡ ροϑὲὶ πρόξενος, ΝΒ μόνον. ν᾿ Β πότε. 5" σαφ. Β ργῶη). τῆς. Ἷ ἧς ᾿ ὰ → .

Cite (SBL): Theodoret, Comm. Dan. 0.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/0-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/0-5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-0-5) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.