Commentary on Daniel 1.1–2.8
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.1PG 81
α΄. « Ἐν ἔτε: τρίτῳ τῆς "5 βασιλείας Ἰωχχεὶμ, βασιλέως Ἰούδα, ἴλθε Ναθδουχοδονότορ, βασιλεὺς ἢ Βαβυλῶνος, εἰς Ἱερουσαλῆμ, καὶ ἐπολιόρχει αὐτήν.» "λναγχκαίως πρὸ τῶν ἄλλων ἁπάντων, καὶ τοῦ τηνῖκάδε βασιλέως ἐμνημόνευσε, καὶ τὸν χρόνον ἡμᾶς ἐδίδαξεν, ἵνα ἔχωμεν εἰδέναι σαφῶς τὸν τῆς πρώτης αἰχμαλωσίας καιρόν. Ἐν γὰρ τῷ τρίτῳ ἕτε: τῆς σιλείας Ἰωακεὶμ, τοῦ καὶ Ἑλιακεὶμ, ὃς ἐθαπίλευσς μετὰ τὸν Ἰωάχαζ, πατὴρ δὲ ἐγένετο τοῦ Ἰωάχανν ὃς καὶ Ἰωακεὶμ. καὶ Ἰεχονίας ὠνομάζετο, ἡ πρώτη ἅλωσις τῶν Ἱεροσολύμων ἐγένετο. Καὶ αὐτὸ δὲ τοὺτο, τῶν τότε ' βασιλέων μεμνῆσθαι, καὶ τῶν χρόνων, τὸν προφητικὸν ὑποδείκνυσι χαρακτῆρα. Οὕτω γὰρ καὶ τοὺς ἄλλους προφήτας ἔστι ποιοῦντας εὑρεῖν. « Ὅρασις γὰρ, φησὶν, ἣν εἶδεν Ἡσαΐας, υἱὸς ᾿Αμὼς, ἐν ἡμέραις Ὠζίου, καὶ Ἰωάθαμ, καὶ "Αχαζ, καὶ Ἐζεκίου, οἵ ἐβασίλευσαν τῆς Ἰουδαίας. » Καί’ « Ἐγενήθη " λόγος Κυρίου πρὸς Ἱερεμίαν ἐν ἡμέραις Ἰωσίου, υἱοῦ ᾿Αμὼς, βασιλέως Ἰούδα, ἕτους τρισκαιδεκάτου ἐν τῇ βασιλείᾳ αὐτοῦ. » Καὶ Ἐζε- " κιὴλ᾽ δὲ, καὶ τῶν ἄλλων προφητῶν ἔκαστος, ὡς τὰ “πολλὰ τούτῳ τῷ προοιμίῳ τῆς προφητείας κέχρηται". ᾿Απόχρη τοιγαροῦν καὶ τοῦτο τὴν Ἰουδαίων ἐλέγξα: παρανομίαν, καὶ διδάξαι " προφήτην τὸν τῷ ὄντι προφήτην.
a΄. « En ete: tritǭ tēs "5 basileias Iōchcheim, basileōs Iouda, ilthe Nathdouchodonotor, basileus ē Babylōnos, eis Hierousalēm, kai epoliorchei autēn.» "lnanchkaiōs pro tōn allōn hapantōn, kai tou tēnikade basileōs emnēmoneuse, kai ton chronon hēmas edidaxen, hina echōmen eidenai saphōs ton tēs prōtēs aichmalōsias kairon. En gar tǭ tritǭ hete: tēs sileias Iōakeim, tou kai Heliakeim, hos ethapileuss meta ton Iōachaz, patēr de egeneto tou Iōachann hos kai Iōakeim. kai Iechonias ōnomazeto, hē prōtē halōsis tōn Hierosolymōn egeneto. Kai auto de touto, tōn tote ' basileōn memnēsthai, kai tōn chronōn, ton prophētikon hypodeiknysi charaktēra. Houtō gar kai tous allous prophētas esti poiountas heurein. « Horasis gar, phēsin, hēn eiden Hēsaïas, huios ᾿Amōs, en hēmerais Ōziou, kai Iōatham, kai "Achaz, kai Ezekiou, hoi ebasileusan tēs Ioudaias. » Kai’ « Egenēthē " logos Kyriou pros Hieremian en hēmerais Iōsiou, huiou ᾿Amōs, basileōs Iouda, hetous triskaidekatou en tę̄ basileią autou. » Kai Eze- " kiēl᾽ de, kai tōn allōn prophētōn ekastos, hōs ta “polla toutǭ tǭ prooimiǭ tēs prophēteias kechrētai". ᾿Apochrē toigaroun kai touto tēn Ioudaiōn elenxa: paranomian, kai didaxai " prophētēn ton tǭ onti prophētēn.
1. "In the third year of the reign of Joakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it." Necessarily, before everything else, he mentioned the king of that time and taught us the date, so that we can know clearly the time of the first captivity. For it was in the third year of the reign of Joakim, also called Eliakim, who reigned after Jehoahaz and was the father of Joachin (who was also named Joakim and Jeconiah), that the first capture of Jerusalem took place. And this very practice of mentioning the kings of the time and the dates shows the prophetic character; for one can find the other prophets doing the same. "The vision," it says, "which Isaiah son of Amoz saw in the days of Uzziah, Jotham, Ahaz and Hezekiah, who reigned over Judea." And: "The word of the Lord came to Jeremiah in the days of Josiah son of Amos, king of Judah, in the thirteenth year of his reign." Ezekiel, too, and each of the other prophets for the most part used this opening for prophecy. This is enough, then, to refute the lawlessness of the Jews and to teach that the prophet is truly a prophet.
Dan 1:1 (quotation, high confidence) · 2 Kgs 23:34 (allusion, medium confidence) · 2 Kgs 24:6 (allusion, medium confidence) · Isa 1:1 (quotation, high confidence) · Jer 1:2 (quotation, high confidence) · Ezek 1:1–3 (allusion, medium confidence)
Notes and citation
Summary: Daniel dates the first capture of Jerusalem by the reign of Jehoiakim, as the other prophets date their prophecies, which shows that he is a prophet.
- The lemmas are the Greek Daniel of Theodotion, as Theodoret cites it; they are set in quotation marks at the head of each passage.
- "Josiah son of Amos": the printed text has Ἀμώς; Jer 1:2 names Amon.
Notes on the original text
- Digital text corrected (Latin column read as Greek letters; apparatus read into the text, splitting the word Ἐζεκιήλ): τῆς--- Ἰούδα, Α βασιλείας Ἰούδα. "9 βασ. Β ρῥγάι. ὁ. Υἱάς βαργα, ρᾶ, 014. " τ. τότε. Β τὸ τῶν, → ; Α Ποῦ ἰρίταγ 21] οοην ιν οη Δ → .
Cite (SBL): Theodoret, Comm. Dan. 1.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-1
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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.
1.2PG 81
β΄. « Καὶ ἔδωκε Κύριος ἐν χειρὶ" αὐτοῦ τὸν Ἰωακεὶμ, βασιλέα Ἰούδα, καὶ ἀπὸ μέρους τῶν σκευῶν οἴχου τοῦ Θεοῦ". » Καὶ τοῦτο δὲ τὴν πνευματικὴν αὐτοῦ δείκνυσι χάριν. Οὔτε γὰρ πάντων ἐστὶ" τὰς θείας οἰκονομίας εἰδέναι" οὗτος δὲ τοῦ θείου Πνεύματος ἠξιωμένος, καὶ ξγνω σαφῶς, καὶ τοὺ: ἄλλους διδάσκει, ὅτι τοῦ Θεοῦ τῶν ὅλων συγχωρήσαντος, διά τε τὴν τοῦ λαοῦ καὶ τοῦ βασιλέως παρανομίαν, καὶ πὴν πολλὴν ἀσέδειαν, καὶ ἡ πόλις ἑάλω, καὶ τῶν ἱερῶν σκευῶν ἕνια ὑπὸ τὴν τῶν πολεμίων ἐξουσίαν ἐγένετο. Καὶ λίαν δὲ ἀναγκαίως τέθεικε τό" «Ἔδωκε Β Κύριος ἐν χειρὶ αὑτοῦ τὸν Ἰωακεὶμ, βασιλέα ἵνα μὴ τις ὑπολάδῃ οἰκείᾳ δυνάμει τὸν Ναδουχοδονόσοῤ χρησάμενον τῆς τῷ Θεῷ ἀναχειμένης περιγενέσθαι" πόλεως μάθωσιν ἅπαντες καὶ ἀχριδῶς, ὅτι τοῦ Θεοῦ προδεδωκότος, καὶ τὴν πάλαι φρουροῦ- Θαν τὴν πόλιν ἀποστήσαντος χάριν, ὑπὸ τοὺς πολεμίους ἐγένετο 5, Τοῦτο καὶ διὰ Ἡσαῖον τοῦ προφήτου σαφὲς ποιῶν αὐτὸς ὁ τῶν ὅλων Θεὸς οὕτω φησί" « Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος ἐν αὑτῇ; ἢ ὑψωθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὖτόν» Διδάσκει δὲ διὰ τούτων, ὡς αὐτὸς τοῖς ἀνθριποις ἐπιφέρει τὰς τιμωρίας, κέχρηται 1" δὲ ὀργάνοις τοῖς εἰς τοῦτο ἐπιτηδείοις, « Καὶ ἤνεγκεν αὐτὰ, φησὶν, εἰς γῆν Σενναὰρ, εἰς οἶκον θεοῦ αὑτοῦ, καὶ τὰ σχεύη (, εἰσήνεγκεν εἰς οἶκον τοῦ θησαυροῦ τοῦ θεοῦ αὑτοῦ. ν» Καὶ ἴσως ἄν τις εἴποι" Τί δήποτε τῶν ἀνθρώπων ἡμαρτηκότων, τὰ ἅγια σχεύη, τὰ τῷ Θεῷ ἀνακείμενα, παρεδόθη δυσσεδέσιν "" ἀνθρώποις; Φασὶ δὲ ταῦτα οἱ τῶν θείων οἰχονομιῶν τὸν σκοπὸν ἀγνοοῦντες. « Ψυχικὸς γὰρ ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος τοῦ θεοῦ - μωρία γὰρ αὐτῷ ἔστιν " ὁ δὲ πνευματιχὴὸς ἀνακρίνει πάντα δ, ν» κατὰ τὸν θεῖον ᾿Απόστολον" καὶ πέπεισται μὲν ὅτι μάτην οὐδὲν ὑπὸ “ἧς θείας προμηθείας οἰκονομεῖται, φωτιζόμενος δὲ ὑπὸ τοῦ θείου Πνεύματος, καὶ τὰς αἰτίας μανθάνει " ὥσπερ ἀμέλει καὶ τὸ νῦν ζητούμενον ἔστι καταμαθεῖν τὸν πνευματικῶς νοεῖν προαιρούμενον, Πολλὴ Ὑὰρ ἐντεῦθεν οὐκὶ ᾽" Ἰουδαίοις μόνον 15, ἀλλὰ καὶ αὐτοῖς τοῖς βαρδάροις ὠφέλεια γεγένηται. Πρῶτον μὲν γὰρ ἐδιδάχθησαν Ἰουδαῖοι τὸ τῆς θείας φύσεως ἀνενδεές " οὗ γὰρ ὡς δεόμενος "6 τῶν "7 ὅλων Θεὸς τὰ παρὰ τῶν "5 ἀνθρώπων προσφερόμενα δέχεται, ἀλλ᾽ ἐκείνους εὐγνωμοσύνην διδάσκων, καὶ διδοὺς θεραπείαν "5 τε καὶ ἀντιδόσεως ἀφορμήν. Πῶς γὰρ ἂν ἑτέρως ἠδυνήθημεν, ὑπὲρ ὧν εὐεργετήθημεν, ὡς ᾿᾽δυνατὸν ἀμείψασθαι τὸν εὐεργέτην Θεὸν, εἰ μὴ τὰ υρίον. 5" ἐδέχετο; Πεῖσαι τοίνυν βουλόμενος Ἰουδαίους, ὡς οὐ τὴν οἰκείαν χρείαν ἀναπληρῶν, ἀλλὰ πρὸς τὴν ἐχείνων ἀσθένειαν ᾽ συγχατιὼν, τὰς παρ᾽ αὑτῶν προυφερομένας θυσίας ἐδέχετο, εἰκότως ἀποστραφεὶς αὖτοὺς καὶ αἰχμαλωσίᾳ παραδοὺς, καὶ τὰ ὑπὶ αὐ΄ ὧν προσενεχθέντα σχεύη, δι᾽ ὧν αὐτὸν θεραπεύειν ἐνόμιίζον, σὺν αὑτοῖς αἰχμάλωτα δέδωκεν. Ὁ γὰρ τοὺς λογικοὺς παραδοὺς τιμωρίᾳ, τί δήποτε τῶν ἀψύχων ἐφείδετο; Διδάσκει δὲ αὐτοὺς καὶ δι᾽ αὐτῶν τῶν πραγμάτων, ὅτι Βαδυλωνίων, τῶν βαρδάρων, τῶν δυσσεθῶν, κατ᾽ οὐδὲν διαφέρουσιν “ ἀσεθοῦσι γὰρ ὥσπερ ἐκεῖνοι, μᾶλλον ᾽" δὲ πλέον ἧπερ ἐκεῖνοι. Οἱ μὲν γὰρ οὔτε νόμον δεξάμενοι, οὔτε προφητῶν ποῦγῶν ἀπολαύσαντες, ἀγνοίᾳ κατείχοντο " οἱ δὲ ὑπὸ μυρίων παλαιῶν τε καὶ νέων φωτιζόμενοι προφητῶν, καὶ μυρίων ὅσων θαυμάτων αὐτόπται γενόμενοι, κατεφρόνουν μὲν τοῦ τῶν ὅλων Θεοῦ, τὰ δὲ ἄψυχα εἴδωλα θεραπεύοντες διετέλουν. Παρέδωκε τοίνυν τοῖς βαρδάροις τὰ σχεύη, μονονουχὶ λέγων δι᾽ αὐτῶν τῶν πραγμάτων, ὅτι Κατ’ οὐδὲν τῶν βαρδάρων διαφέρετε’ ὁμοίως γὰρ αὐτὰ καὶ ὑμεῖς ταῖς παρανομίαις μολύνετε, καὶ ἴσον ἐστὶν ὑμᾶς τε ταῦτα ἔχειν, καὶ Βαθυλωνίους " ἀσέδεια γὰρ καὶ ὑμῶν κἀκείνων κρατεῖ. Τοὺς μὲν οὖν Ἰουδαίους ἱκανὸν ἣν τοῦτο καὶ ἐλέγξαι, καὶ παιδεῦσαι, καὶ ὠφέλειαν αὐτοῖς οὐ μικρὰν πραγματεύσασθαι " οἱ δὲ Βαδυλώνιοι, ἡνίκα μὲν ἐτίμῆσαν, ὡς ἐνόμισαν, τὰ σχεύη, ἀνθρωπείας μὲν αὐτὰ χρήσεως ἔξω πεποιηκότες "ἢ, τοῖς ὑπ᾽ αὐτῶν δὲ οὐδαμῶς ἐπειράσθησαν. Ἐπειδὴ δὲ Βαλτάζαρ "" ὁ βασιλεὺς χρήσασθαι τούτοις ἐτόλμησεν ἑστιώμενος, ἐκολάσθη μὲν παραυτίκα καὶ τὴν ἀξίαν ἕτισε δίκην, ἐδίδαξε δὲ ἅπαντας διὰ τῆς τιμωρίας, πόση" τοῦ Θεοῦ ἡ δύναμις τῶν σκευῶν ἐχείνων, καὶ ὅτι οὐκ ἄκων ἀπεστερήθη τῶν ἑαυτοῦ, ἀλλ᾽ ἑκὼν αὐτὰ προῦδωχε ν᾽ διὰ τὴν πολλὴν τοῦ λαοῦ παρανομίαν. Τοῦτο δὲ καὶ ἐπὶ τῆς χιόωτοῦ πάλαι πεποίηκεν. Ἐπειδὴ γὰρ Ὠφνὶ καὶ Φινεὲς, οἱ ἩΔλὶ τοῦ ἱερέως παῖδες παράνομοι" καὶ βδελυροὶ, ταύτην λαθόντες εἰς ἐπι-. χουρίαν τῶν ὁμοφύλων ἐξῆλθον, ἐλέγχει μὲν αὐτῶν τὴν ἀσέθειαν ὁ Θεὸς, οὐδεμιᾶς ἀξιώσας προνοίας, ἀξίᾳ δὲ σφαγῇ παραδοὺς, τὴν δὲ " χιῤδωτὸν τοῖς ἀλλοφύλοις " πάλιν τὸν Ἰσραὴλ παιδεύων, καὶ διδάτχων, ὡς οὐκ αὐτῷ χρεία τῆς χιδωτοῦ, ἀλλ᾽ αὐτῶν ἕνεκεν αὑτὴν χατεσχεύασς, περιττὴ δὲ αὐτοῖς ἡ ταύτης χρεία, ἀδεῶς τὸν θεῖον νόμον "5 παραθαίνουσι, καὶ ἀσεδείᾳ συζὴν προαιρουμένοις. Ἵνα δὲ μὴ μέγα φρονήσαντες οἱ ἀλλόφυλοι, ὡς αὐτοὶ περιγενόμενοι τοῦ Θεοῦ (ἐνόμιζον γὰρ τὴν χιδωτὸν αὐτὸν εἶναι τὸν τῶν Ἰουδαίων Θεὸν, τεκμηρίῳ χρώμενοι τῇ τῶν οἱκείων εἰδώλων κατασκευῇ), καὶ ἵνα μὴ ᾽ πολλὴν ἐν- θόντες τὸν τῶν Ἰουδαίων Θεὸν, καὶ οἷόν τι ἀριστεῖον τοῖς οἰκείοις ἀνατεθειχότες θεοῖς" παρασκευάζει μὲν τὸν Δαγὼν ν᾽, τὸ ὑπ᾽ αὐτῶν προσκυνούμενον εἴδωλον, πεσεῖν τε καὶ πρὸ τῆς χιδωτοῦ συντριδῆναι, καὶ τὸ τῆς προσκυνήσεως ὑποδεῖξαι σχῆμα, καὶ ὁμολογῖσαι διὰ τῶν πραγμάτων τὴν ἧτταν, καὶ τὴν τοῦ ἔνοικοῦντος δαίμονος ὑποδεῖξαι δουλείαν " καὶ τοῦτο οὐκ ἅπαξ, ἀλλὰ καὶ δὶς καὶ πολλάκις. Ἐπιφέρει δὲ καὶ αὐτοῖς διαφόρους πληγὰς, ἕως οὗ τὴ» χιδωτὸν ἀπἐδοσαν, καὶ ἀναθέματα "" δηλοῦντα τὴν τιμωρίαν ἀνέθεσαν. Διπλῇ τοίνυν καὶ τηνικαῦτα, καὶ ἐπὶ τοῦ Ναθουχοδονόσορ᾽ ἣ ὠφέλεια γεγένηται" οὐ γὰρ μόνον ᾿Ιουδαίους, ἀλλὰ καὶ τοὺς βαρδάρους ὠφέλησεν ἢ πρὸς βραχὺ παρὰ τοῦ Θεοῦ γενομένη συγχώρησις. γ᾽, δ΄. ε Καὶ εἶπεν ὁ βασιλεὺς ᾿Ασφανὲζ ") τῷ ἀρχιευνούχῳ αὑτοῦ, εἰσαγαγεῖν ἀπὸ τῶν υἱῶν τῆς αἰχμαλωσίας τῶν νἑῶν Ἰσραὴλ᾽", καὶ ἀπὸ τσῦ σπέρματὸς τῆς βασιλείας, καὶ ἀπὸ τῶν φορθομμίν δ΄ νΞξανίσχους, ἐν οἷς οὐκ ἔστιν ἐν αὐτοῖς μῶμος, καλοὺς ᾽5 τῇ ὄψει, καὶ συνιέντας ἐν πάσῃ σοφίᾳ, καὶ γινώσκοντας γνῶσιν καὶ σοφίαν 35, καὶ διανοουμένους φρόνησιν, ἐν οἷς ἐστιν ἰσχὺς ἐν αὐτοῖς, τοῦ ἑστάναι" ἐν τῷ οἴκῳ τοῦ βασιλέως, καὶ τοῦ διδάξαι αὖτοὺς γράμματα καὶ γλώσσας " Χαλδαίων.» Ὁ μὲν οὖν ὅλων" Θεὸς ἐξελέξατο "" τὰ μωρὰ τοῦ κόσμου, καὶ τὰ ἀσθενῆ, καὶ τὰ ἐξουθενη μένα, ἵνα διὰ τούτων καταισχύνῃ τοὺς σοφοὺς καὶ δυνατούς " ἄνθρωποι δὲ σωμάτων ὥραν, καὶ μέγεθος, καὶ ῥώμην ἐπιζητοῦσι, καὶ σοφίαν, οὐ τὴν τὰ θεῖα γινώσκουσαν, ἀλλὰ τὴν τεῦθεν μαθεῖν, ὁπόσον τῶν θείων καὶ ἀνθρωπίνων τὸ μέσον. Δηλοῖ δὲ τοῦ βασιλέως τὴν ἀλαζονείαν, τὸ μὴ μόνον τοὺς ἄλλους αἰχμαλώτους ὑπηρέτας ἐθελῆσαι λαθεῖν, ἀλλὰ καὶ τοὺς ἐκ τοῦ βασιλικοῦ γένους ὑπάρχοντας. Πληροῦται δὲ ὅμως ἐνταῦθα ἡ Ἡσαΐου πρόῤῥησις, ἣν Ἐζεκίᾳ βασιλεῖ προεῖπεν 3, ε ὕλχουσον, φησὶ "", τὸν λόγον Κυρίου Σαδαὼθ, ὃν ἐλάλησε πρός με Ἰδοὺ ἡμέραι ἔρχονται, καὶ λήψονται πάντα τὰ ἐν τῷ οἴκῳ σου, καὶ ὅσα συνήγαγον οἱ πατέρες σου ἕως τῆς ἡμέρας ταύτης εἰς Βαδυλῶνα ἥξει, καὶ οὐδὲν οὐ μὴ χαταλίπωσιν, εἶπεν ὁ Θεός "δ᾽" ὅτι καὶ ἀπὸ τῶν τέχνων σου ὧν γεννήσεις "5 λήψονται, καὶ ποιήσουσι σπάδοντας ἐν τῷ οἴκῳ βασιλέως "7 τῶν μνήσχων ὁ μακάριος Δανιὴλ, φησὶ προστάξαι τὸν βασιλέα εἰσαγαγεῖν ἀπὸ τῆς αἰχμαλωπτίας τῶν υἱῶν Ἰσραὴλ, καὶ ἀπὸ τοῦ σπέρματος τῆς βασιλείας, καὶ ἀπὸ τῶν φορθομμίν"5, Φορθομμὶν δὲ τὰς παρθένους ἐκάλεσε τῇ Ἑύραίων "" φωνῇ " ὁ" δὲ Σύμμαχος τὸ.
b΄. « Kai edōke Kyrios en cheiri" autou ton Iōakeim, basilea Iouda, kai apo merous tōn skeuōn oichou tou Theou". » Kai touto de tēn pneumatikēn autou deiknysi charin. Oute gar pantōn esti" tas theias oikonomias eidenai" houtos de tou theiou Pneumatos ēxiōmenos, kai xgnō saphōs, kai tou: allous didaskei, hoti tou Theou tōn holōn synchōrēsantos, dia te tēn tou laou kai tou basileōs paranomian, kai pēn pollēn asedeian, kai hē polis healō, kai tōn hierōn skeuōn henia hypo tēn tōn polemiōn exousian egeneto. Kai lian de anankaiōs tetheike to" «Edōke B Kyrios en cheiri hautou ton Iōakeim, basilea hina mē tis hypoladę̄ oikeią dynamei ton Nadouchodonosor chrēsamenon tēs tǭ Theǭ anacheimenēs perigenesthai" poleōs mathōsin hapantes kai achridōs, hoti tou Theou prodedōkotos, kai tēn palai phrourou- Than tēn polin apostēsantos charin, hypo tous polemious egeneto 5, Touto kai dia Hēsaion tou prophētou saphes poiōn autos ho tōn holōn Theos houtō phēsi" « Mē doxasthēsetai axinē aneu tou koptontos en hautę̄? ē hypsōthēsetai priōn aneu tou helkontos auton» Didaskei de dia toutōn, hōs autos tois anthripois epipherei tas timōrias, kechrētai 1" de organois tois eis touto epitēdeiois, « Kai ēnenken auta, phēsin, eis gēn Sennaar, eis oikon theou hautou, kai ta scheuē (, eisēnenken eis oikon tou thēsaurou tou theou hautou. n» Kai isōs an tis eipoi" Ti dēpote tōn anthrōpōn hēmartēkotōn, ta hagia scheuē, ta tǭ Theǭ anakeimena, paredothē dyssedesin "" anthrōpois? Phasi de tauta hoi tōn theiōn oichonomiōn ton skopon agnoountes. « Psychikos gar anthrōpos ou dechetai ta tou Pneumatos tou theou - mōria gar autǭ estin " ho de pneumatichēos anakrinei panta d, n» kata ton theion ᾿Apostolon" kai pepeistai men hoti matēn ouden hypo “hēs theias promētheias oikonomeitai, phōtizomenos de hypo tou theiou Pneumatos, kai tas aitias manthanei " hōsper amelei kai to nyn zētoumenon esti katamathein ton pneumatikōs noein proairoumenon, Pollē Hyar enteuthen ouki ᾽" Ioudaiois monon 15, alla kai autois tois bardarois ōpheleia gegenētai. Prōton men gar edidachthēsan Ioudaioi to tēs theias physeōs anendees " hou gar hōs deomenos "6 tōn "7 holōn Theos ta para tōn "5 anthrōpōn prospheromena dechetai, all᾽ ekeinous eugnōmosynēn didaskōn, kai didous therapeian "5 te kai antidoseōs aphormēn. Pōs gar an heterōs ēdynēthēmen, hyper hōn euergetēthēmen, hōs ᾿᾽dynaton ameipsasthai ton euergetēn Theon, ei mē ta yrion. 5" edecheto? Peisai toinyn boulomenos Ioudaious, hōs ou tēn oikeian chreian anaplērōn, alla pros tēn echeinōn astheneian ᾽ synchatiōn, tas par᾽ hautōn proupheromenas thysias edecheto, eikotōs apostrapheis autous kai aichmalōsią paradous, kai ta hypi au΄ hōn prosenechthenta scheuē, di᾽ hōn auton therapeuein enomiizon, syn hautois aichmalōta dedōken. Ho gar tous logikous paradous timōrią, ti dēpote tōn apsychōn epheideto? Didaskei de autous kai di᾽ autōn tōn pragmatōn, hoti Badylōniōn, tōn bardarōn, tōn dyssethōn, kat᾽ ouden diapherousin “ asethousi gar hōsper ekeinoi, mallon ᾽" de pleon hēper ekeinoi. Hoi men gar oute nomon dexamenoi, oute prophētōn pougōn apolausantes, agnoią kateichonto " hoi de hypo myriōn palaiōn te kai neōn phōtizomenoi prophētōn, kai myriōn hosōn thaumatōn autoptai genomenoi, katephronoun men tou tōn holōn Theou, ta de apsycha eidōla therapeuontes dieteloun. Paredōke toinyn tois bardarois ta scheuē, mononouchi legōn di᾽ autōn tōn pragmatōn, hoti Kat’ ouden tōn bardarōn diapherete’ homoiōs gar auta kai hymeis tais paranomiais molynete, kai ison estin hymas te tauta echein, kai Bathylōnious " asedeia gar kai hymōn kakeinōn kratei. Tous men oun Ioudaious hikanon hēn touto kai elenxai, kai paideusai, kai ōpheleian autois ou mikran pragmateusasthai " hoi de Badylōnioi, hēnika men etimēsan, hōs enomisan, ta scheuē, anthrōpeias men auta chrēseōs exō pepoiēkotes "ē, tois hyp᾽ autōn de oudamōs epeirasthēsan. Epeidē de Baltazar "" ho basileus chrēsasthai toutois etolmēsen hestiōmenos, ekolasthē men parautika kai tēn axian hetise dikēn, edidaxe de hapantas dia tēs timōrias, posē" tou Theou hē dynamis tōn skeuōn echeinōn, kai hoti ouk akōn apesterēthē tōn heautou, all᾽ hekōn auta proudōche n᾽ dia tēn pollēn tou laou paranomian. Touto de kai epi tēs chioōtou palai pepoiēken. Epeidē gar Ōphni kai Phinees, hoi HēDli tou hiereōs paides paranomoi" kai bdelyroi, tautēn lathontes eis epi-. chourian tōn homophylōn exēlthon, elenchei men autōn tēn asetheian ho Theos, oudemias axiōsas pronoias, axią de sphagę̄ paradous, tēn de " chirdōton tois allophylois " palin ton Israēl paideuōn, kai didatchōn, hōs ouk autǭ chreia tēs chidōtou, all᾽ autōn heneken hautēn chatescheuass, perittē de autois hē tautēs chreia, adeōs ton theion nomon "5 parathainousi, kai asedeią syzēn proairoumenois. Hina de mē mega phronēsantes hoi allophyloi, hōs autoi perigenomenoi tou Theou (enomizon gar tēn chidōton auton einai ton tōn Ioudaiōn Theon, tekmēriǭ chrōmenoi tę̄ tōn hoikeiōn eidōlōn kataskeuę̄), kai hina mē ᾽ pollēn en- thontes ton tōn Ioudaiōn Theon, kai hoion ti aristeion tois oikeiois anatetheichotes theois" paraskeuazei men ton Dagōn n᾽, to hyp᾽ autōn proskynoumenon eidōlon, pesein te kai pro tēs chidōtou syntridēnai, kai to tēs proskynēseōs hypodeixai schēma, kai homologisai dia tōn pragmatōn tēn hēttan, kai tēn tou enoikountos daimonos hypodeixai douleian " kai touto ouk hapax, alla kai dis kai pollakis. Epipherei de kai autois diaphorous plēgas, heōs hou tē» chidōton apedosan, kai anathemata "" dēlounta tēn timōrian anethesan. Diplę̄ toinyn kai tēnikauta, kai epi tou Nathouchodonosor᾽ hē ōpheleia gegenētai" ou gar monon ᾿Ioudaious, alla kai tous bardarous ōphelēsen ē pros brachy para tou Theou genomenē synchōrēsis. g᾽, d΄. e Kai eipen ho basileus ᾿Asphanez ") tǭ archieunouchǭ hautou, eisagagein apo tōn huiōn tēs aichmalōsias tōn neōn Israēl᾽", kai apo tsy spermatos tēs basileias, kai apo tōn phorthommin d΄ nXxanischous, en hois ouk estin en autois mōmos, kalous ᾽5 tę̄ opsei, kai synientas en pasę̄ sophią, kai ginōskontas gnōsin kai sophian 35, kai dianooumenous phronēsin, en hois estin ischys en autois, tou hestanai" en tǭ oikǭ tou basileōs, kai tou didaxai autous grammata kai glōssas " Chaldaiōn.» Ho men oun holōn" Theos exelexato "" ta mōra tou kosmou, kai ta asthenē, kai ta exouthenē mena, hina dia toutōn kataischynę̄ tous sophous kai dynatous " anthrōpoi de sōmatōn hōran, kai megethos, kai rhōmēn epizētousi, kai sophian, ou tēn ta theia ginōskousan, alla tēn teuthen mathein, hoposon tōn theiōn kai anthrōpinōn to meson. Dēloi de tou basileōs tēn alazoneian, to mē monon tous allous aichmalōtous hypēretas ethelēsai lathein, alla kai tous ek tou basilikou genous hyparchontas. Plēroutai de homōs entautha hē Hēsaïou prorrhēsis, hēn Ezekią basilei proeipen 3, e hylchouson, phēsi "", ton logon Kyriou Sadaōth, hon elalēse pros me Idou hēmerai erchontai, kai lēpsontai panta ta en tǭ oikǭ sou, kai hosa synēgagon hoi pateres sou heōs tēs hēmeras tautēs eis Badylōna hēxei, kai ouden ou mē chatalipōsin, eipen ho Theos "d᾽" hoti kai apo tōn technōn sou hōn gennēseis "5 lēpsontai, kai poiēsousi spadontas en tǭ oikǭ basileōs "7 tōn mnēschōn ho makarios Daniēl, phēsi prostaxai ton basilea eisagagein apo tēs aichmalōptias tōn huiōn Israēl, kai apo tou spermatos tēs basileias, kai apo tōn phorthommin"5, Phorthommin de tas parthenous ekalese tę̄ Heuraiōn "" phōnę̄ " ho" de Symmachos to.
2. "And the Lord gave Joakim king of Judah into his hand, and part of the vessels of the house of God." This too shows his spiritual grace. For it is not for everyone to know the divine dispensations; but he, having been granted the divine Spirit, both knew clearly and teaches others that it was with the permission of the God of the universe, because of the lawlessness of the people and the king and their great impiety, that the city was taken and some of the sacred vessels came under the power of the enemy. And very necessarily he wrote, "The Lord gave Joakim king [of Judah] into his hand," so that no one might suppose that Nebuchadnezzar overcame the city dedicated to God by his own power, but so that all might learn precisely that it came under the enemy because God had given it up and had withdrawn the grace that had guarded the city of old. The God of the universe himself makes this clear through Isaiah the prophet when he says: "Shall the axe be glorified without the one who cuts with it? Or shall the saw be exalted without the one who draws it?" By these words he teaches that it is he who brings punishments on human beings, and that he uses instruments suited to the purpose. "And he brought them," it says, "into the land of Shinar, into the house of his god, and the vessels he brought into the treasure house of his god." Perhaps someone might say: Why ever, when human beings had sinned, were the holy vessels dedicated to God handed over to impious men? Those who say this do not know the aim of the divine dispensations. "For the natural man does not receive the things of the Spirit of God, for they are folly to him; but the spiritual man judges all things," according to the divine Apostle. He is persuaded that nothing is arranged by divine providence in vain, and, enlightened by the divine Spirit, he learns the causes too, just as one who chooses to understand spiritually can learn what is now being asked. For great benefit came of this, not to the Jews only but to the barbarians themselves. First, the Jews were taught that the divine nature lacks nothing. The God of the universe receives what human beings offer not as one in need of it, but to teach them gratitude and to give them an occasion of service and of repayment. For how else could we repay God our benefactor, as far as we can, for the benefits we have received, unless he … received? Wishing, then, to persuade the Jews that he received the sacrifices they offered not to supply a need of his own but in condescension to their weakness, he rightly turned away from them, handed them over to captivity, and gave up as captives with them the vessels they had offered, by which they thought they were serving him. For when he had handed over rational beings to punishment, why should he spare lifeless things? Through the events themselves he also teaches them that they differ in nothing from the Babylonians, the barbarians, the impious; for they act impiously as those do, or rather more than those. For those, having neither received a law nor enjoyed prophets as teachers, were held fast in ignorance; but these, enlightened by countless prophets old and new and eyewitnesses of countless miracles, despised the God of the universe and went on serving lifeless idols. So he handed over the vessels to the barbarians, all but saying through the events themselves: You differ in nothing from the barbarians; for you too defile these things by your transgressions, and it is all one whether you have them or the Babylonians, since impiety rules both you and them. This was enough to refute the Jews, to discipline them, and to work no small benefit for them. As for the Babylonians, as long as they honored the vessels (as they thought), keeping them out of human use, they in no way experienced [harm] from them. But when King Belshazzar dared to use them at a feast, he was punished at once and paid the just penalty, and through his punishment he taught everyone how great is the power of God [and] of those vessels, and that God was not deprived of his own things against his will but willingly gave them up because of the great lawlessness of the people. He had done the same long before with the ark. When Hophni and Phinehas, the lawless and abominable sons of Eli the priest, took it and went out to help their countrymen, God exposed their impiety, deeming them worthy of no providence and handing them over to a deserved slaughter, and [gave up] the ark to the foreigners, again disciplining Israel and teaching that he had no need of the ark but had had it made for their sake, and that it was of no use to those who boldly transgress the divine law and choose to live with impiety. But so that the foreigners might not grow proud, as though they had overcome God (for they thought the ark was the very God of the Jews, taking the making of their own idols as evidence), and so that they might not [boast] much, [as though they had] taken the God of the Jews and dedicated him as a prize to their own gods, he causes Dagon, the idol they worshiped, to fall and be broken before the ark, to show the posture of worship, to confess his defeat by the events themselves, and to show the slavery of the demon dwelling in it; and this not once but twice and many times. He also brings various plagues on them, until they gave back the ark and dedicated offerings that showed the punishment. So both then and in the case of Nebuchadnezzar the benefit was twofold: the permission God gave for a short time benefited not only the Jews but also the barbarians.
3–4. "And the king told Ashpenaz his chief eunuch to bring in some of the sons of the captivity of the sons of Israel, of the royal seed and of the phorthommin, young men in whom there is no blemish, handsome in appearance, understanding in all wisdom, knowing knowledge and wisdom, thinking with prudence, who have strength to stand in the king's house, and to teach them the letters and tongue of the Chaldeans." The God of the universe chose the foolish things of the world, the weak and despised things, to put the wise and powerful to shame through them; but human beings look for bodily beauty, stature and strength, and for wisdom, not the wisdom that knows divine things but the … [one can] learn from this how great is the gap between the divine and the human. The king's arrogance shows in his wanting to take as servants not only the other captives but also those of royal descent. Yet here the prediction of Isaiah, which he foretold to King Hezekiah, is fulfilled: "Hear," he says, "the word of the Lord of hosts which he spoke to me: Behold, days are coming, and they will take all that is in your house, and all that your fathers have gathered until this day shall come to Babylon, and they shall leave nothing, said God; for they will take some of your children whom you will beget, and will make them eunuchs in the house of the king of …" … Remembering [this], blessed Daniel says that the king commanded to bring in some of the captivity of the sons of Israel, of the royal seed and of the phorthommin. Phorthommin he called the virgins, in the Hebrew language; Symmachus …
Textual problem in this passage: see the notes.
Dan 1:2 (quotation, high confidence) · Isa 10:15 (quotation, high confidence) · 1 Cor 2:14–15 (quotation, high confidence) · Dan 5:1–30 (allusion, high confidence) · 1 Sam 4:1–11 (allusion, high confidence) · 1 Sam 5:1–12 (allusion, high confidence) · 1 Sam 6:1–18 (allusion, high confidence) · Dan 1:3–4 (quotation, high confidence) · 1 Cor 1:27–28 (allusion, high confidence) · Isa 39:5–7 (quotation, high confidence)
Notes and citation
Summary: God, not Nebuchadnezzar's power, gave up Jerusalem and the temple vessels, teaching the Jews that he needs nothing and later showing his power to the Babylonians; Nebuchadnezzar then chooses royal Israelite youths for his service, fulfilling Isaiah's prophecy.
- This section holds the comment on verse 2 and, from "3–4", on verses 3–4 (Migne's numerals for verses 3–4 begin a new lemma).
- Lines are lost in the OCR in several places (after "unless he", after "not the wisdom that knows divine things but the", and at the end, where the comment on Symmachus breaks off); bracketed words are supplied for sense.
- Theodoret explains the Hebrew loanword phorthommin ("nobles") as "the virgins"; translated as printed.
- The quotation of Isa 39:5–7 follows the Septuagint and is cut off in the OCR at "the king of".
Notes on the original text
- Digital text corrected (Latin column and apparatus read into the text; Latin column and apparatus read into the text at the end of the section; Latin column read as Greek letters; apparatus and Latin column read into the text; apparatus read into the text): ἄκη, 5411} 651. Ἰὲγ ἰπφοπίοῃαυδ πρὶ οἰϑιθαι, ἔν πὶ τ 6 τ → ; Υλϑἃ Ἰθτα}} ἴῃ → ; Β παντὸς ἣν., 15 Β μόνοις. φγϑηι. τῇ. 7 τοῦ Θεοῦ. Α Ιεξ. πάντας. Ὁ μγά!η. μέν, 1. Β οὐκ. χε β τοῖς ἔπόλε ίοις ἐγέ- 15. σῶν. 65. 16. Β ἐνδεόμενο:. "7 τῶν. Β τη). δ. Ηἷ05 68 ροϑϑίεγο. [πηρίο8. δ ἷ πὶ οἱ το 5 οἱ → ; ΜΒ τῇ ἐχείνων ἀσθενείᾳ. 11: μᾶλλον--- ἐκεῖνο!, Εκ δ οἱ ρΆ55ἰπΊ, εδὶ Βαλτάσαρ. "" πόση --- ἐχείνων. [Δ 1} ῥγὸ πόση ἐχείνων τῶν σχενῶν ἡ δύναμις, « φυδπία 11" Ἰ)εδ. ἴῃ Βι 55 γόμ Τὴ Β ρομίμι ροϑὶ παρα, 8. Ἦα μὴ, 65, ἰη Β, 1. παρ. Β αἰὰ, λίαν ὄντες. → ; ταί, φυοὰ πο βοῖ πὶ 81108 σαριϊνοβ δὶ δὶ μη βῖγοϑ 681 δὰ πιὸ: ες ἐΐδϑ γοπίαπε, οἱ δυιίεγοπίυῦ → ; 18γ80}15 οἵ τοί βίϊγρα οὔ 8, οἱ 46 "8 ὅλων. Β ρῥγξιη. τῶν. βοοι5 τόν. δ᾽ ὁ Θεός. ΡγΡΠ,, δέ. Ὑ Β. ἀναθήματα. "5 Β προεῖπεν τῷ βασιλεῖ, "ἢ ἐγέννησας. “35 'Ἄσφ. ἃ ὕπῖι; τῷ. 35. τι υἱῶν χα 8.Α εἱ Β ἑστάναι. Α οἰ τοῦ. 55.Α οἱ Π γλῶσσαν. 47 βασιλέως. Βὶ μεάη. τοῦ. δ φορῦ, 1} Δα Π νέα - → .
Cite (SBL): Theodoret, Comm. Dan. 1.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-2
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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.
1.5PG 81
ε΄, ς΄. εΚαὶ ἔταξεν" αὐτοῖς ὁ βασιλεὺς τὸ τῆς ἡμέρας καθ᾽ ἡμέραν ἀπὸ τῆς τραπέζης τοῦ βασιλέως, καὶ ἀπὸ τοῦ οἴνου τοῦ πότου τοῦ δ᾽ αὐτοῦ, καὶ ἐκθρέψαι "5 αὐτοὺς ἔτη τρία, καὶ μετὰ ταῦτα στῆνα: αὐτοὺς "9 ἐνώπιον τοῦ βασιλέως. Καὶ ἐγένετο ἐν αὐ- «οἷς "' ἐκ τῶν υἱῶν Ἰούδα, Δανιὴλ, καὶ ᾿Ανανίας, καὶ 'Αζαρίας δ, καὶ Μισαήλ. » Ἐνταῦθα μὲν οὖν τὴν ποῦ βασιλέως ἡμᾶς διδάσκει φιλοτιμίαν, ὅτι οὐκ ὡς δορναλώτοις εὐτελῆ τινα καὶ δουλοπρεπῇ παρεῖχε τροφὴν, ἀλλὰ 59 τῆς βασιλικῆς αὐτοὺς τραπέζης " ἀπολαύειν ἐκέλευσε. Μετὰ βραχέα δὲ 5' τὴν σφῶν αὐτῶν ἐγκράτειαν καὶ φιλοσοφίαν διδάσκει, οὐ φιλοτιμίᾳ χρώμενος, ἀλλ᾽ ὠφελείας διδασκαλίαν τοῖς ὠφελεῖσθαι προαιρουμένοις προτεθεικώς. “ἔστι δὲ αὐτοῦ ἰδεῖν καὶ τὸ μέτριον τοῦ φρονήματος ᾿ εἰρηκὼς γὰρ ἄνω, ὅτι ἀπὸ τοῦ τῆς βασιλείας σπέρματος προσέταξεν ὁ βασιλεὺς ἐκλεγῆναι νεανίας δ", κάλλει λάμποντας, καὶ μεγέθει διαπρέποντας, καὶ τεθεικὼς ἐνταῦθα τὰ τῶν προσώπων ὀνόματα, τῆς Ἰούδα φυλῆς ἁπλῶς ἐμνημόνευσε, καὶ τὴν τῆς βασιλείας συγγε.
e΄, s΄. eKai etaxen" autois ho basileus to tēs hēmeras kath᾽ hēmeran apo tēs trapezēs tou basileōs, kai apo tou oinou tou potou tou d᾽ autou, kai ekthrepsai "5 autous etē tria, kai meta tauta stēna: autous "9 enōpion tou basileōs. Kai egeneto en au- «hois "' ek tōn huiōn Iouda, Daniēl, kai ᾿Ananias, kai 'Azarias d, kai Misaēl. » Entautha men oun tēn pou basileōs hēmas didaskei philotimian, hoti ouk hōs dornalōtois eutelē tina kai douloprepę̄ pareiche trophēn, alla 59 tēs basilikēs autous trapezēs " apolauein ekeleuse. Meta brachea de 5' tēn sphōn autōn enkrateian kai philosophian didaskei, ou philotimią chrōmenos, all᾽ ōpheleias didaskalian tois ōpheleisthai proairoumenois protetheikōs. “esti de autou idein kai to metrion tou phronēmatos ᾿ eirēkōs gar anō, hoti apo tou tēs basileias spermatos prosetaxen ho basileus eklegēnai neanias d", kallei lampontas, kai megethei diaprepontas, kai tetheikōs entautha ta tōn prosōpōn onomata, tēs Iouda phylēs haplōs emnēmoneuse, kai tēn tēs basileias synge.
5–6. "And the king appointed them the day's portion day by day from the king's table and from the wine he drank, and to bring them up for three years, and after that they were to stand before the king. And there were among them, of the sons of Judah, Daniel, Hananiah, Azariah and Mishael." Here he teaches us the king's generosity: he did not provide them, as captives, with some cheap and slavish food, but ordered them to enjoy the royal table. A little later he teaches their own self-control and philosophy, not out of vanity, but setting out a lesson of benefit for those who choose to be benefited. One can see his modesty of mind too. He said above that the king ordered youths of the royal seed to be chosen, shining with beauty and outstanding in stature; but having given the names of the persons here, he simply mentioned the tribe of Judah, and the kinship with the royal house …
Dan 1:5–6 (quotation, high confidence) · Dan 1:3–4 (allusion, medium confidence)
Notes and citation
Summary: The king grants the four youths food from his own table, and Daniel modestly names only their tribe, not their royal descent.
- The section breaks off in the OCR in mid-word (συγγε[νείαν], "kinship"); the rest of the comment is lost.
Notes on the original text
- Digital text corrected (Latin column read as Greek letters at the end of the section): 8. « Εἰ οοηρίίταἱς Δηοῖ ἴῃ οογὰδ 500, Πά α → .
Cite (SBL): Theodoret, Comm. Dan. 1.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-5
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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.
1.7PG 81
ζ΄. ε Καὶ ἐπέθηκεν αὐτοῖς ὁ ἀρχιευνοῦχος ὀνόματα" τῷ Δανιὴλ Βαλτάσαρ, καὶ τῷ ᾿Ανανίᾳ Σιδρὰχ "", χχὶ τῷ Μισαὴλ Μισὰκ δ", καὶ τῷ ᾿Αζαρίᾳ ᾿Αὐδεναγώ. » Καὶ τοῦτο δὲ παρά τισι δεσποτείας 55 νενόμισται δίκαιον᾽ ὠνούμενοι γὰρ οἰκέτας τὰς προσηγορίας ἀμείθουσιν, ἵνα καὶ τῇ τῆς προσηγορίας ἐναλλαγῇ τὴν δουλείαν γνωρίζωσι, Καὶ τοῦτο “6 καὶ ἐνταῦθα ὁ ἀρχιευνοῦχος ἐποίησε, καὶ τὰς ἙἭ ραϊχὰς ἀφελὼν προσηγορίας, Χαλδαϊχὰς ἐπιτέθειχεν 6, ἐπειδὴ καὶ τὴν Χαλδαίων γλῶσσαν μαθεῖν τοὺς νέαγνίας 5 ὁ βασιλεὺς παρενηγῦε΄. «Καὶ ἔθετο Αανιὴλ ἐπὶ τὴν καρδίαν 19 αὑτοῦ, ποῦ μὴ ἀλισγηθῆναι 1: ἐν τῇ τραπέζῃ τοῦ βασιλέως, καὶ ἐν τῷ οἴνῳ τοῦ 13 πότου αὐτοῦ, καὶ ἐξίωσε τὸν ἀρχιευνοῦχον, ὅπως μὴ 7" ἀλισγηθῇ. » Οἱ γὰρ φιλόθεου οὐκ ἐν τόπῳ ζητοῦδι τὸν ἐπὶ πάντων Θεὸν, ἀλλ᾽ ἔνθα ἂν ἀφίκωνται τὴν αὐτὴν αὐτῷ θεραπείαν προτφέρουσι, καὶ ἐν χαχοπραγίαις ὄντες ὡσαύτως τὸν οἰκεῖον προσκυνοῦσι Δημιουργόνϊ". Ἐνταῦθα δὲ πολλὴν ἔστιν εὑρεῖν θαύματος ὑπεοδολὴν " παῖδες γὰρ παρὰ Ἰουδαίοις τεθραμμένοι, καὶ τὴν τοπικὴν τοῦ Θεοῦ λατρείαν μεμαθηκότες, εἶτα τὴν ξένην οἰκοῦντες, καὶ δουλεύειν ἠναγχασμένοι νέαν ἄγοντες κομιδῇ τὴν ἡλικίαν, ὑπὸ νόμοις ἑτέροις ἀναγκαζόμενοι ζῆν, τὴν πατρῴαν εὐσέβειαν φυλάττειν σπουδάζουσι " καὶ ἐπειδὴ τοὺς Βαθυλωνίους ἑώρων ταῖς μὲν τῶν εἰδώλὼν ἐπιχλήσεσι τὰ ὄψα μολύναντας 15, σπονδαῖς δὲ τὸν οἶκον μιαίνοντας, τῆς ὁρωμένης καταφρονήσαντες σωτηρίας, καὶ τῆς βασιλικῆς πανδαισίας τὴν ἡδονὴν ρῆσαι σφίσιν αὐτοῖς 16 τῶν βασιλικῶν σιτίων παραι-
z΄. e Kai epethēken autois ho archieunouchos onomata" tǭ Daniēl Baltasar, kai tǭ ᾿Ananią Sidrach "", chchi tǭ Misaēl Misak d", kai tǭ ᾿Azarią ᾿Audenagō. » Kai touto de para tisi despoteias 55 nenomistai dikaion᾽ ōnoumenoi gar oiketas tas prosēgorias ameithousin, hina kai tę̄ tēs prosēgorias enallagę̄ tēn douleian gnōrizōsi, Kai touto “6 kai entautha ho archieunouchos epoiēse, kai tas HeĒ raïchas aphelōn prosēgorias, Chaldaïchas epitetheichen 6, epeidē kai tēn Chaldaiōn glōssan mathein tous neagnias 5 ho basileus parenēgye΄. «Kai etheto Aaniēl epi tēn kardian 19 hautou, pou mē alisgēthēnai 1: en tę̄ trapezę̄ tou basileōs, kai en tǭ oinǭ tou 13 potou autou, kai exiōse ton archieunouchon, hopōs mē 7" alisgēthę̄. » Hoi gar philotheou ouk en topǭ zētoudi ton epi pantōn Theon, all᾽ entha an aphikōntai tēn autēn autǭ therapeian protpherousi, kai en chachopragiais ontes hōsautōs ton oikeion proskynousi Dēmiourgonï". Entautha de pollēn estin heurein thaumatos hypeodolēn " paides gar para Ioudaiois tethrammenoi, kai tēn topikēn tou Theou latreian memathēkotes, eita tēn xenēn oikountes, kai douleuein ēnanchasmenoi nean agontes komidę̄ tēn hēlikian, hypo nomois heterois anankazomenoi zēn, tēn patrǭan eusebeian phylattein spoudazousi " kai epeidē tous Bathylōnious heōrōn tais men tōn eidōlōn epichlēsesi ta opsa molynantas 15, spondais de ton oikon miainontas, tēs horōmenēs kataphronēsantes sōtērias, kai tēs basilikēs pandaisias tēn hēdonēn rēsai sphisin autois 16 tōn basilikōn sitiōn parai-
7. "And the chief eunuch gave them names: to Daniel, Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego." Among some people this is regarded as a right of ownership: when they buy servants they change their names, so that by the change of name they may mark their slavery. The chief eunuch did this here too: he took away their Hebrew names and gave them Chaldean ones, since the king had also ordered the youths to learn the Chaldean language.
8. "And Daniel resolved in his heart not to be defiled by the king's table and by the wine he drank, and he begged the chief eunuch that he might not be defiled." The God-loving do not seek the God over all in one place; wherever they arrive they offer him the same service, and in misfortune too they worship their own Creator in the same way. Here one can find an extraordinary marvel. Boys brought up among the Jews and taught the worship of God that was bound to a place, then living in a foreign land, forced to serve while still very young and compelled to live under other laws, are eager to keep their ancestral piety. Since they saw the Babylonians defiling the food with invocations of idols and polluting the wine with libations, they despised the safety that was in sight, and the pleasure of the royal banquet … for themselves … of the royal food …
Dan 1:7 (quotation, high confidence) · Dan 1:4 (allusion, medium confidence) · Dan 1:8 (quotation, high confidence)
Notes and citation
Summary: The chief eunuch gives the youths Chaldean names as a mark of servitude, and Daniel resolves not to defile himself with the king's food, offered to idols.
- A new lemma (verse 8) begins inside this section.
- "The wine": the OCR reads τὸν οἶκον ("the house"), probably a misreading of τὸν οἶνον; translated by sense.
- The end of the section is lost in the OCR: only fragments survive of the sentence in which the youths ask to decline the royal food.
Notes on the original text
- Digital text corrected (apparatus and Latin column read into the text at the end of the section): ῬΑ δἰ Β διέταξεν. δὴ Α οἱ Β ποτοῦ, οπιΐ8580 τοῦ φυσὰ Πος ἴσεο Ξσαυΐίιν. δ᾽ Α θρέψαι. 88 αὖτ. θεδ. ἰῃ Α. 57 Β ἐγένοντο αὐτοῖς. "δ χ Ἄξαρ. ἴπ Α βὰς Ροβὶ Μισαήλ. ὁ. Βα ᾿Αζαρίᾳ Μισὰκ, καὶ τῷ “5.Α εἱ Β Σεδράχ. “7 ἢ ἐπέθηκεν. 56 καὶ τοῦτο, Β τὸ αὐτό. 4“ Β γεανίσχους. 5᾽ Β παρεγγύησεν. 15 ἐπὶ τ, χ, [1 Δ, 86 Β ἐν τῇ καρδίᾳ. 7! τοῦ μὴ ἀλισγ. Α ὡς οὐ Ἴ τοῦς. Α ργϑ). ἀπό. Β ποτοῦ. Θεὸν καί. Ἶ ὅπως τὰ : 18 σφίσ, αὐτοῖς. ΠΔ Β ρτοὸ φησίν, υἱ. Οἀ 110 ἡ. Α αὐτοῦ, ὡς οὐ μή. Ἷ' δημιουργ. Β Φ → .
Cite (SBL): Theodoret, Comm. Dan. 1.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-7
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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.
1.9PG 81
θ΄, ε« Καὶ ἔδωκεν ὁ Θεὸς τὸν Δανιὴλ εἰς ἕλέον καὶ οἰχτιρμὸν 15 ἐνώπιον τοῦ ἀρχιευνούχου. γ) ᾿Αχολουθεξ γὰρ ταῖς γνώμα:ς ἡ θεία κηδεμονία, καὶ ἅμα τὰ θεῖα προείλοντο, καὶ τῆς θείας ἐπικουρίας ἀπήλαυσαν. Τοῦτο καὶ ἐπὶ τοῦ Ἰωσὴφ γεγενημένον ἔστιν εὑρεῖν" « Ἣν γὰρ, φησὶ, Κύριος μετὰ Ἰωσὴφ, καὶ ᾿ ἦν ἀνὴρ ἐπιτυγχάνων, καὶ χατέχεεν αὐτῷ 59 ἔλεον, καὶ χάριν ἐναντίον τοῦ δεσμοφύλαχος. ν Διδασκόμεθα τοίνυν κἀντεῦθεν, ὡς οὐδένα τῶν εἰς αὐτὸν πεπιστευκότων ἀτημέλητόν πώς ποτε δ' καταλέλοιπεν ὁ Θεός. Διὸ καὶ δ᾽ ἕτερος προφήτης βοᾷ - ε« Ἐρωτήσατε "" γενεὰς τὰς γενομένας προτέρας ὑμῶν, τίς ἐνεπίστευσε Κυρίῳ δ", καὶ κατῃσχύνθη; »΄ {. « Καὶ εἶπεν ὁ ἀρχιευνοῦχος τῷ Δανιήλ " Φοθοῦ. μαι ἐγὼ τὸν χύριόν μου τὸν βασιλέα, τὸν ἐχτάξαν. τα "δ τὴν βρῶσιν δ' καὶ τὴν πόσιν ὑμῶν, μή ποτὲ ἴδῃ τὰ πρόσωπα ὑμῶν σκυθρωπὰ πὰρὰ τὰ παιδάρια τὰ συνήλιχα 5" ὑμῶν, καὶ χαταδιχάσητε τὴν κεφαλὴν μου. τῷ βασιλεῖ, » Οὐκ ἄλογον 85 τοῦ ἀρχιεὐνούχου τὸ δέος " ἄνθρωπος γὰρ ἣν πνευματικῆς χάριτος οὐ γεγευμένος, ἀνθρωπίνως δὲ σκοπῶν τὰ ἀνθρώπεια 55, καὶ ἡγούμενος ἐκ μόνης δύνασθαι τῆςς τῶν ἐδεσμάτων πολυτελείας τρέφεσθαί τς καὶ ἀνθεῖν τὰ σώματα, δέδοικε "" μὴ τῶν μὲν πολυτελῶς τρεφομένων, τούτων δὲ ἀσχητιχῶς βιοτενόντων, διαφορά τις ἐν τοῖς προσώποις φανῇ "', καὶ τιμωρίαν ἐσχάτην ὑπομείνῃ παρὰ τοῦ τἀναντία προστεταχότὸς βασιλέως. ᾿Αλλ᾽ ἐπειδὴ τοῦτον εἶδε δειμαίνοντα ὁ μαχάριο: Δανιὴλ, μεταφέρει πρὸς τὸν ᾿Αμελάσαρ 33 τὴν παράκλησιν, ὃν κατέστησεν ὁ ἀρχιευνοῦχος κηδεμόνα αὐτοῦ τε καὶ ᾿Ανανία, καὶ ᾿Αζαρία "5, καὶ Μισαὴλ, καί φησι"
th΄, e« Kai edōken ho Theos ton Daniēl eis heleon kai oichtirmon 15 enōpion tou archieunouchou. g) ᾿Acholouthex gar tais gnōma:s hē theia kēdemonia, kai hama ta theia proeilonto, kai tēs theias epikourias apēlausan. Touto kai epi tou Iōsēph gegenēmenon estin heurein" « Hēn gar, phēsi, Kyrios meta Iōsēph, kai ᾿ ēn anēr epitynchanōn, kai chatecheen autǭ 59 eleon, kai charin enantion tou desmophylachos. n Didaskometha toinyn kanteuthen, hōs oudena tōn eis auton pepisteukotōn atēmelēton pōs pote d' kataleloipen ho Theos. Dio kai d᾽ heteros prophētēs boą - e« Erōtēsate "" geneas tas genomenas proteras hymōn, tis enepisteuse Kyriǭ d", kai katę̄schynthē? »΄ {. « Kai eipen ho archieunouchos tǭ Daniēl " Phothou. mai egō ton chyrion mou ton basilea, ton echtaxan. ta "d tēn brōsin d' kai tēn posin hymōn, mē pote idę̄ ta prosōpa hymōn skythrōpa para ta paidaria ta synēlicha 5" hymōn, kai chatadichasēte tēn kephalēn mou. tǭ basilei, » Ouk alogon 85 tou archieunouchou to deos " anthrōpos gar hēn pneumatikēs charitos ou gegeumenos, anthrōpinōs de skopōn ta anthrōpeia 55, kai hēgoumenos ek monēs dynasthai tēss tōn edesmatōn polyteleias trephesthai ts kai anthein ta sōmata, dedoike "" mē tōn men polytelōs trephomenōn, toutōn de aschētichōs biotenontōn, diaphora tis en tois prosōpois phanę̄ "', kai timōrian eschatēn hypomeinę̄ para tou tanantia prostetachotos basileōs. ᾿All᾽ epeidē touton eide deimainonta ho machario: Daniēl, metapherei pros ton ᾿Amelasar 33 tēn paraklēsin, hon katestēsen ho archieunouchos kēdemona autou te kai ᾿Anania, kai ᾿Azaria "5, kai Misaēl, kai phēsi"
9. "And God brought Daniel into favor and compassion before the chief eunuch." Divine care follows the intentions: as soon as they chose divine things, they also enjoyed divine help. One can find that this happened in the case of Joseph too: "For the Lord was with Joseph," it says, "and he was a successful man, and he poured mercy on him and gave him favor before the jailer." From this too we learn that God has never at any time left anyone who believed in him uncared for. That is why another prophet also cries out: "Ask the generations that were before you: who trusted in the Lord and was put to shame?"
10. "And the chief eunuch said to Daniel: I fear my lord the king, who appointed your food and your drink, lest he see your faces gloomier than the boys of your own age, and you condemn my head to the king." The chief eunuch's fear was not unreasonable. He was a man who had not tasted spiritual grace, who looked at human affairs in a human way and thought that bodies could be nourished and flourish only from costly foods. He feared that, since the others were fed costly food and these lived ascetically, some difference would show in their faces, and he would suffer the ultimate punishment from the king who had commanded the opposite. But when blessed Daniel saw that he was afraid, he turned his request to Amelsar, whom the chief eunuch had set as guardian over him and Hananiah, Azariah and Mishael, and says:
Dan 1:9 (quotation, high confidence) · Gen 39:21–23 (quotation, high confidence) · Dan 1:10 (quotation, high confidence) · Dan 1:11 (allusion, high confidence)
Notes and citation
Summary: God gives Daniel favor with the chief eunuch, as he did Joseph, but the eunuch fears the king, so Daniel turns to the steward Amelsar.
- The words "Ask the generations that were before you: who trusted in the Lord and was put to shame?" are Sir 2:10, which Theodoret ascribes to "another prophet".
- A new lemma (verse 10) begins inside this section; the comment also covers verse 11 (Amelsar, Theodotion's form of the steward's title).
Extrabiblical texts: Sir 2:10 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Dan. 1.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-9
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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.
1.12PG 81
ιβ', ιὖΆ. ε Πείρασον δὴ τοὺς παῖδάς; σου ἡμέρας δέκα, καὶ δότωσαν ἡμῖν ἀπὸ τῶν σπερμάτων "", καὶ ὠπιόν σου αἱ ἰδέαι ἡμῶν, καὶ αἱ ἰδέχι τῶν παιδαρίων τῶν ξσθιόντων τὴν τράπεξαν τοῦ βασιλέως" καὶ καθὼς ἐὰν ἴδῃς, ποίησον μετὰ τῶν παίδων σου. ν» Οὐδὲν τῆς εἰς Θεὸν πίστεως ἰσχυρότερον, καὶ δὴ "5 τοῦτο πολλαχόθεν καὶ "ὁ ἄλλοθεν ἔστι μαθεῖν, οὐκ ἥκιστα δὲ καὶ ἐκ τῶν τοῦ θεσπεσίου Δανιὴλ ῥημάτων. Τὸ γὰρ πιττεῦσαί τε καὶ θαῤῥῆσαι, ὡ; τῆς θείας ῥοπῆς ἀπολαύσεται, καὶ μὴ "7 ἐσθίων τῶν ἐσθιόντων χάὶ εὐπρεπέστερός τε χἀὶ περικαλλέστερος φανήσεται" καὶ μείζων, ποίαν εὐσεθείας ὑπερθολὴν καταλείπει; Καλῶς δὲ καὶ τῷ πιθανῷ τὴν ἱκετείαν ἐκέρασε " « Πείρασον γὰρ, φησὶ, τοὺς παϊδάς σου ἡμέρας δέκα, μεθα, καὶ ὕδωρ πιώμεθα" ν καὶ γενοῦ σὺ τῶν πριτὦπων κριτῆς " κἂν εὕρῃς βλάδην τινὰ γινομένην τοῖς σώμασιν ἐκ τῆς τοιαύτης τροφῆς, τὸ μὲν δοκοῦν σοι χελεύσεις, ἡμεῖς δὲ οὐκ ἀντιλέξομεν. Τοσαύτην εἶχε παιδόθεν ὁ θεῖος οὗτος ἀνὴρ, καὶ τῶν θείων νόμων φροντίδα, καὶ πίστιν περὶ τὸν νομοθέτην καὶ ὁ μὲν ταῦτα ἔλεγεν, ὁ δὲ τὴν ἱκετείαν ἐδέχετο.
ib', iyA. e Peirason dē tous paidas? sou hēmeras deka, kai dotōsan hēmin apo tōn spermatōn "", kai ōpion sou hai ideai hēmōn, kai hai idechi tōn paidariōn tōn xsthiontōn tēn trapexan tou basileōs" kai kathōs ean idę̄s, poiēson meta tōn paidōn sou. n» Ouden tēs eis Theon pisteōs ischyroteron, kai dē "5 touto pollachothen kai "ho allothen esti mathein, ouk hēkista de kai ek tōn tou thespesiou Daniēl rhēmatōn. To gar pitteusai te kai tharrhēsai, hō? tēs theias rhopēs apolausetai, kai mē "7 esthiōn tōn esthiontōn chai euprepesteros te chai perikallesteros phanēsetai" kai meizōn, poian eusetheias hypertholēn kataleipei? Kalōs de kai tǭ pithanǭ tēn hiketeian ekerase " « Peirason gar, phēsi, tous païdas sou hēmeras deka, metha, kai hydōr piōmetha" n kai genou sy tōn pritōpōn kritēs " kan heurę̄s bladēn tina ginomenēn tois sōmasin ek tēs toiautēs trophēs, to men dokoun soi cheleuseis, hēmeis de ouk antilexomen. Tosautēn eiche paidothen ho theios houtos anēr, kai tōn theiōn nomōn phrontida, kai pistin peri ton nomothetēn kai ho men tauta elegen, ho de tēn hiketeian edecheto.
12–13. "Test your servants for ten days, and let them give us seed vegetables [and we will eat, and water, and we will drink], and let our looks and the looks of the boys who eat at the king's table [appear] before you; and as you see, so do with your servants." Nothing is stronger than faith in God. One can learn this from many places and from elsewhere too, and not least from the words of the inspired Daniel. For to believe and be confident that he would enjoy the divine favor, and that, by not eating, he would appear more comely, more handsome and bigger than those who ate: what height of piety does that leave unreached? He also did well to mix persuasion into his plea: "Test your servants," he says, "for ten days" … "[and we will eat,] and drink water"; and be the judge of our faces yourself; and if you find any harm coming to our bodies from such food, you will order what seems best to you, and we shall not object. Such care for the divine laws, and such faith in the Lawgiver, did this divine man have from childhood. He said this, and the other accepted the request.
Textual problem in this passage: see the notes.
Dan 1:12–13 (quotation, high confidence)
Notes and citation
Summary: Daniel asks for a ten-day trial of vegetables and water, trusting God that he and his companions will look healthier than those who eat the king's food.
- Lines are lost in the OCR both in the lemma (completed in brackets from Theodotion's text) and in the repetition of the plea.
Notes on the original text
- Digital text corrected (apparatus, marginal references and Latin column read into the text): Ὁ 6οη. χχχιχ, 21, τ Ερο]!. τι, 11. 81 π|ὺ} αἰηπα αἰ ἴπ ρΈγβοαν! ἰπϑι στα, 5[ Δ {1} μι δον οογάΐαιη, οἱ ἀθαϊ: οἱ ρτγαιδην πῃ Ἴ Αοἴχτιρμούς. 8 τοῦτο. Β τὸ αὐτό. Τ᾽ καὶ ἣν ἄν. ἐπις. Π658. ο΄. εἰϊ, Ὲ οἷκ. Ιοφ. δ' Β πώποτε. 53 καί, Β ρτῷῃι. δή. ἀρκαίας γενεὰς καὶ ἴδετε. 5" Κυρ. Β ρτῶπι. τῷ. 85 ἐχτάξαντα. ἴϊὰ Α οἱ Β )υχία τεο. 1661. 511}. Ιοχαγαὶ 98. Ὦ '᾿Ανανίου καὶ ᾽᾿Αζαρίου. φανείη. ἔῃ Β., "6 χαΐ, Β ργαῃ). μέν., “7 μὲς Β ρύπιῃ, ὅτ', 89. }} ἀνθρώπινα. 59 δέδοικε. Β ργαΐ!. διό. "' Β. 9. σπι ἃ αὐά, τῆς γῆς. 3 δή. Ὁ 65.. 98. αν, ἴπ Β' φΟΝ Πι Ῥοϑὶ μείζων. Ι Χο. π|ν 11 5664. δες. "9 γὰρ αὐτῶν Β αὐτοῦ. 1 εἰς --- τοῦτο. θ65. ἴῃ → .
Cite (SBL): Theodoret, Comm. Dan. 1.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-12
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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.
1.14PG 81
ιδ΄, ιε΄. ε Καὶ εἰσήκουσε γὰρ αὐτῶν "5, φησὶν͵ εἰς! τὸ ῥῆμα τοῦτο, καὶ ἐπείρασεν αὐτοὺς ἡμέρας δέκα. Καὶ μετὰ τὸ τέλος τῶν δέκα ἡμερῶν ἑωράθησαν αἱ ἰδέαι αὐτῶν ἀγαθαὶ, καὶ αὐτοὶ ἰσχυροὶ" ταῖς σαρξὶν ὑπὲρ τὰ παιδάρια τὰ ἐσθίοντα τὴν τράπεζαν τοῦ βασιλέως. ν Ἔτυχε γὰρ ὧν ἠθέλησεν ὁ θεῖος οὗτος προφήτης, καὶ τὰς ὑποσχέσεις ὑπέδειξεν ἀληθεῖς τῷ τὴν ἐπιμέλειαν αὐτῶν ἐγχεχειρισμένῳ " τῆς γὰρ θείας χάριτος ἀπολαύσαντες " ὥφθησαν ἀμείνους" πολλῷ τῶν τῆς βασιλικῆς ἀπολαυόντων ζης.
id΄, ie΄. e Kai eisēkouse gar autōn "5, phēsin͵ eis! to rhēma touto, kai epeirasen autous hēmeras deka. Kai meta to telos tōn deka hēmerōn heōrathēsan hai ideai autōn agathai, kai autoi ischyroi" tais sarxin hyper ta paidaria ta esthionta tēn trapezan tou basileōs. n Etyche gar hōn ēthelēsen ho theios houtos prophētēs, kai tas hyposcheseis hypedeixen alētheis tǭ tēn epimeleian autōn enchecheirismenǭ " tēs gar theias charitos apolausantes " hōphthēsan ameinous" pollǭ tōn tēs basilikēs apolauontōn zēs.
14–15. "And he listened to them," it says, "in this matter, and tested them for ten days. And at the end of the ten days their looks appeared good, and they were stronger in flesh than the boys who ate at the king's table." This divine prophet obtained what he wished and showed the one entrusted with their care that his promises were true; for, enjoying the divine grace, they appeared far better than those who enjoyed the royal [table].
Dan 1:14–15 (quotation, high confidence)
Notes and citation
Summary: After ten days the youths who ate vegetables look healthier than those fed from the king's table.
Cite (SBL): Theodoret, Comm. Dan. 1.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-14
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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.
1.16PG 81
τς΄. « Καὶ ἐγένετο ᾿Αμελάσαρ ἀναιρούμενος τὸ δεῖπνον αὐτῶν, καὶ τὸν οἶνον τοῦ πόματος αὐτῶν, καὶ ἐδίδου αὐτοῖς σπέρματα.,», Καὶ διπλοῦν ἔχαρπώσατο κέρδος " πρῶτον μὲν γὰρ μεμάθηκεν, ὡς δυνατὸν καὶ νηστείᾳ χρώμενον σωματικὴν ῥώμην ν καὶ εὐπρέπειαν κτήσασθαι " ἔπειτα δὲ καὶ τὴν ἐκχείνοις χορηγουμένην αὐτὸς λαμθάνων τροφὴν, προθυμότερον αὐτοῖς ἐχορήγει τὰ ποθούμενα σπέρματα" εἶτα, ἐπειδὴ ὃ περὶ ἑαυτοῦ ὁ μόνου διηγήσατο ἷ, ἀναγκαίως καὶ τοὺς κοινωνοὺς τῆς εὐσεδείας εἰς μέσον καλεῖ, καί φησι"
ts΄. « Kai egeneto ᾿Amelasar anairoumenos to deipnon autōn, kai ton oinon tou pomatos autōn, kai edidou autois spermata.,», Kai diploun echarpōsato kerdos " prōton men gar memathēken, hōs dynaton kai nēsteią chrōmenon sōmatikēn rhōmēn n kai euprepeian ktēsasthai " epeita de kai tēn ekcheinois chorēgoumenēn autos lamthanōn trophēn, prothymoteron autois echorēgei ta pothoumena spermata" eita, epeidē ho peri heautou ho monou diēgēsato hi, anankaiōs kai tous koinōnous tēs eusedeias eis meson kalei, kai phēsi"
16. "And Amelsar took away their dinner and the wine they were to drink, and gave them seed vegetables." He reaped a double gain. First, he learned that it is possible for one who fasts to gain bodily strength and comeliness; then, since he himself received the food supplied for them, he supplied them all the more readily with the vegetables they wanted. Next, since he had told only what concerned himself, he necessarily brings his partners in piety into view as well, and says:
Dan 1:16 (quotation, high confidence)
Notes and citation
Summary: The steward gives the youths vegetables, gaining both a lesson about fasting and their portion of the king's food.
- "Since he had told only what concerned himself": Daniel, who has so far spoken of his own resolve, now brings in his three companions.
Cite (SBL): Theodoret, Comm. Dan. 1.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-16
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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.
1.17PG 81
ιζ΄, ε Καὶδ τοῖς παιδαρίοις τοῖς τέσσαρσιν ἔδωκεν αὐτοῖς ὁ θεὸς σύνεσιν καὶ φρόνησιν ἐν πάσῃ γραμματικῇ σοφίᾳ". ν Οὐ γὰρ ἡ Χαλδαίων, φησὶ, πα!δεία συνετοὺς αὐτοὺς ἀπέφηνε, καὶ ᾽6 σοφίας ἁπάσης ἐνέπλησεν, ἀλλ᾽ ἐκ θείας χάριτος καὶ συνέτεως καὶ σοφίας καὶ πάσης ἐπιστήμης ἀξιωθέντες, κρείττους ἁπάντων ἐδείχθησαν ᾽". ε Καὶ Δανιὴλ, φησὶ, συνῆκεν ἐν πάσῃ ὁράσει, καὶ ἐνυπνίοις ᾿Ξ. » Παιδόθεν γὰρ θείας ἀποκαλύψεις ἑώρα, οὐκ ὄναρ μόνον, ἀλλὰ καὶ ὕπαρ " καὶ ἑρμηνεύειν δὲ ἠδύνατο τὰ τοῖς ἄλλοις ἀποχαλυπτόμενα "3" τὸ γὰρ συγῆχε τοῦτο παραδηλοῖ. Διδασκόμεθα δὲ κἀντεῦθεν, ὡς οὐκ οἶδεν ἐλιχία; διαφορὰν ὁ τῶν ὅλων Θεὸς, ἀλλ᾽ εὐσέδειαν μόνον "" καὶ φιλοθεῖαν ζητεῖ" κἂν εὕρῃ ταύτην ἐν νέῳ, ποὶ- Ὁ λῶν τοῦτον προτίθησι πρεσδυτέρων. Τὸ αὐτὸ" δὲ καὶ ἐπὶ τοῦ Ἰωσὴφ ἔστιν αὐτὸν εὑρεῖν πεποιηκότα, καὶ ἐπὶ Σαμουὴλ τοῦ προφήτου " παιδίῳ γὰρ ὄντι κομιδῇ νέῳ, καὶ ἐπεφάνη, καὶ τὰς κατὰ τοῦ πρεσθύτου τιμωρίας προαγορεύειν ἐχέλευσεν, εἰς κατἡγορίαν μὲν τοῦ γεγηραχότος, ἀπόδειξιν δὲ τῆς ἐπαὐθούσης τῷ μειρακίῳ χάριτος. 3 ιη-χ΄, «Καὶ μετὰ τὸ τέλος τῶν ἡμερῶν, ὧν εἶπεν Α ὁ βασιλεὺς εἰσαγαγεῖν αὐτοὺς, εἰσήγαγεν '. αὐτοὺς ὁ ἐλάλησε μετ᾽ αὐτῶν ὁ βασιλεὺς, καὶ οὐκ ηὑρέθησαν "ἢ ἐκ πάντων αὐτῶν ὅμοιοι Δανιὴλ, ᾿Ανανίᾳ "5, ᾿Αζαρίᾳ καὶ Μισαήλ᾽"" καὶ ἔστησαν ἐνώπιον τοῦ βασιλέως. Καὶ ἐν παντὶ ῥήματι σοφίας καὶ ἐπιστήμης, ὑπὲρ ὧν " ἐζήτησε παρ᾽ αὐτῶν ὁ βασιλεὺς, ηὗρεν" αὐτοὺς δεχαπλασίονας ὑπὲρ ᾽" πάντας τοὺς ἐπαοιδοὺς καὶ μάγους 3", τοὺς ὄντας ἐν τῇ ᾽ὁ βασιλείᾳ αὐτοῦ.» ᾿λλ᾽ ὁ μὲν ᾿Αμελάσαρ ἔδει" τὴν τῶν ἐδεσμάτων διαφορὰν, καὶ ἔμαθε πάντως τῆς θείας χάριτος τὴν ἰσχύν " ὁ δὲ βασιλεὺς ἴσως ᾽"5 ἐγνώκει τούτων οὐδέν. ὥς γὰρ ἔμαθε "», τῆς μὲν τροφῆς ὁμοίως παρ᾽ αὖὑτοῦ χορηγουμένης, ὑπὸ δὲ τοῦ ᾿Αμελάσαρ μένης; ᾿Αλλ᾽ ὅμω; οὐ σμιχρὰν καὶ οὗτος ὠφέλειαν Β ἐδέξατο, πάντων αὑτοὺς τῶν ἐξ ἑτέρων ἐθνῶν ἔχλεγέντων ᾽ ἀμείνους εὑρὼν, κάλλε: τε καὶ μεγέθει “ὦματος, σοφίᾳ τε καὶ συνέσει ψυχῆς, ῥυθμῷ τε λόγων καὶ πάσῃ λογικῇ ἐπιστήμῃ. Τὰς δὲ συγκρίσεις οὖκ ἁπλῶς ἐποιήσατο, ἀλλ' ἐρωτήσεις τινὰς προσαγαγὼν 3, τὴν πεῖραν ἕλαόε τῆς ἀληθείας διδάσκαλον, καὶ ηὗρεν αὐτοὺς οὐκ ἁπλῶς ὑπερχειμένους ", ἀλλὰ δέκα μοίραις ἀμείνους ὑπάρχοντας “ καὶ τέως μεμάθηκεν, ὅτε τῶν ἄλλων 5 πάντων ἐθνῶν Ἰουδαῖο: σοφώτεροι. Ταῦτα εἰρηκὼς ἐπήγαγε "
iz΄, e Kaid tois paidariois tois tessarsin edōken autois ho theos synesin kai phronēsin en pasę̄ grammatikę̄ sophią". n Ou gar hē Chaldaiōn, phēsi, pa!deia synetous autous apephēne, kai ᾽6 sophias hapasēs eneplēsen, all᾽ ek theias charitos kai syneteōs kai sophias kai pasēs epistēmēs axiōthentes, kreittous hapantōn edeichthēsan ᾽". e Kai Daniēl, phēsi, synēken en pasę̄ horasei, kai enypniois ᾿X. » Paidothen gar theias apokalypseis heōra, ouk onar monon, alla kai hypar " kai hermēneuein de ēdynato ta tois allois apochalyptomena "3" to gar sygēche touto paradēloi. Didaskometha de kanteuthen, hōs ouk oiden elichia? diaphoran ho tōn holōn Theos, all᾽ eusedeian monon "" kai philotheian zētei" kan heurę̄ tautēn en neǭ, poi- Ho lōn touton protithēsi presdyterōn. To auto" de kai epi tou Iōsēph estin auton heurein pepoiēkota, kai epi Samouēl tou prophētou " paidiǭ gar onti komidę̄ neǭ, kai epephanē, kai tas kata tou presthytou timōrias proagoreuein echeleusen, eis katēgorian men tou gegērachotos, apodeixin de tēs epauthousēs tǭ meirakiǭ charitos. 3 iē-ch΄, «Kai meta to telos tōn hēmerōn, hōn eipen A ho basileus eisagagein autous, eisēgagen '. autous ho elalēse met᾽ autōn ho basileus, kai ouk hēurethēsan "ē ek pantōn autōn homoioi Daniēl, ᾿Ananią "5, ᾿Azarią kai Misaēl᾽"" kai estēsan enōpion tou basileōs. Kai en panti rhēmati sophias kai epistēmēs, hyper hōn " ezētēse par᾽ autōn ho basileus, hēuren" autous dechaplasionas hyper ᾽" pantas tous epaoidous kai magous 3", tous ontas en tę̄ ᾽ho basileią autou.» ᾿ll᾽ ho men ᾿Amelasar edei" tēn tōn edesmatōn diaphoran, kai emathe pantōs tēs theias charitos tēn ischyn " ho de basileus isōs ᾽"5 egnōkei toutōn ouden. hōs gar emathe "», tēs men trophēs homoiōs par᾽ auytou chorēgoumenēs, hypo de tou ᾿Amelasar menēs? ᾿All᾽ homō? ou smichran kai houtos ōpheleian B edexato, pantōn hautous tōn ex heterōn ethnōn echlegentōn ᾽ ameinous heurōn, kalle: te kai megethei “ōmatos, sophią te kai synesei psychēs, rhythmǭ te logōn kai pasę̄ logikę̄ epistēmę̄. Tas de synkriseis ouk haplōs epoiēsato, all' erōtēseis tinas prosagagōn 3, tēn peiran helaoe tēs alētheias didaskalon, kai hēuren autous ouk haplōs hypercheimenous ", alla deka moirais ameinous hyparchontas “ kai teōs memathēken, hote tōn allōn 5 pantōn ethnōn Ioudaio: sophōteroi. Tauta eirēkōs epēgage "
17. "And to these four boys God gave understanding and prudence in all literary wisdom." It was not the education of the Chaldeans, he says, that made them understanding and filled them with all wisdom; rather, being granted understanding, wisdom and all knowledge by divine grace, they were shown to be superior to everyone. "And Daniel," he says, "understood every vision and dreams." From childhood he saw divine revelations, not only asleep but also awake; and he could interpret what was revealed to others, which is what "understood" indicates. From this too we learn that the God of the universe knows no distinction of age but seeks only piety and love of God; and if he finds it in a young man, he prefers him to many elders. One can find him doing the same with Joseph and with Samuel the prophet. To Samuel, while still a very young child, he both appeared and ordered him to foretell the punishments on the old man, to the reproach of the aged priest and as proof of the grace blossoming on the lad.
18–20. "And at the end of the days after which the king had said to bring them in, [the chief eunuch] brought them in [before Nebuchadnezzar]. And the king spoke with them, and among them all none was found like Daniel, Hananiah, Azariah and Mishael; and they stood before the king. And in every matter of wisdom and knowledge on which the king questioned them, he found them ten times better than all the enchanters and magi who were in his kingdom." Amelsar saw the difference in the foods and certainly learned the strength of divine grace; but the king perhaps knew nothing of this. For how could he have learned it, when the food was supplied by him to all alike and by Amelsar … ? Yet he too received no small benefit, finding them better than all those chosen from the other nations, in beauty and stature of body, in wisdom and understanding of soul, in fluency of speech and in every kind of rational knowledge. He did not make the comparison idly but, by putting questions to them, took experience as the teacher of the truth, and found them not merely superior but ten times better. And so he learned that the Jews were wiser than all the other nations. Having said this, he added:
Textual problem in this passage: see the notes.
Dan 1:17 (quotation, high confidence) · Gen 37:5–11 (allusion, medium confidence) · 1 Sam 3:1–18 (allusion, high confidence) · Dan 1:18–20 (quotation, high confidence)
Notes and citation
Summary: God, not Chaldean schooling, gave the four youths wisdom, and Daniel the gift of interpreting visions; the king finds them ten times wiser than all his magi.
- A new lemma (verses 18–20) begins inside this section; words lost from the lemma in the OCR are supplied in brackets from Theodotion's text.
- A line is lost in the OCR after "by Amelsar" (the sense is probably that Amelsar had changed their diet without the king's knowledge).
Notes on the original text
- Digital text corrected (apparatus read into the text): αὖτ. ἰσχ. Α ἰσχυραί. 3" Β ἀπολαύοντες. " Β ἀμείνω. " Ὦ ἐπειδὴ δέ. 4 Β αὐτοῦ. 7 Β διεξῆλθεν ὁ Δανιήλ. δ Καί, 68. ἴῃ δ. ᾽ σοφ. Α οἱ Β ργπηι. καί. "9 καὶ ---νέπλ. θοὸς. ἰῃ Β. ΡΟΣ 18}, ἀποχαλυψόμενα. " Βὶ μόνην. "8 τὸ αὐτό, Β τοῦτο. ξ 1383 → .
Cite (SBL): Theodoret, Comm. Dan. 1.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-17
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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.
1.21PG 81
χα', « Καὶ ἐγένετο Δαν:ἣλ ξως ἕτους ᾽" ἑνὸς Κύρου τοῦ βασιλέως. » Οὐκ ἁπλῶς δὲ τοῦτο προστέθειχϑν, ἀλλὰ τῆς προφητείας ἁπάσης τὸν χρόνον δῆλον ποιῆσαι θελήσας. Τούτου χάριν καὶ τὴν ἀρχὴν ἡμᾶς (. ἧς προφητείας ἐδίδαξε, καὶ τὸ τέλος προστέθεικεν, ἵνα τῶν μεταξὺ βασιλέων ἀριθμοῦντες τὰ ἔτη, μάθωμὲν ἅπαντα τῆς προφητείας τὸν χρόνον. Πρὸς δὲ τού-. τοῖς ἡμᾶς διδάσκει, ὅτι καὶ τὸν ποιησάμενον τῆς αἰχμαλωτίας τὴν ἄφεσιν ἐθεάσατο Κῦρον, καὶ τῷ ἢ πάρόντι βίῳ παραψυχῆς ἀπήλαυσε τὴν τῶν ὁμοφύλων ἐλευθερίαν ἰδών " ἐν αὐτῷ γὰρ τῷ πρώτῳ ἕτε: τῆς βασιλείας ἐπανελθεῖν δ᾽ ὁ Κῦρος εἰς τὴν Ἰουδαίαν τοὺς βουλομένους Ἰουδαίους ᾽7 προσέταξε, καὶ τὸν θεῖον ἀνήγειρε 5 νεὼν, παρ᾽ αὐτοῦ τοῦ μακαρίου Δανιὴλ τὴν Ἡσαΐου τοῦ προφήτου πρόῤῥησιν διδαχθείς " ἐκεῖνος γὰρ διαῤῥήδην ἐόόα " « Λέγων Ἵερουσαλὴμ, Οἰκοδομηθήσῃ" καὶ ταῖς πόλεσι τῆς Ἰουδχίας, Κατοικισθήσεσθε “ὁ λέγων Κύρῳ φρονεῖν, καὶ πάντα τὰ θελήματά μου ποιήσειν ᾽. » --- « Τάδε λέγει Κύριος τῷ χριστῷ" μον Κύρῳ, οὗ ἐκράτησα τῆς χειρὸς αὐτοῦ, ὑπακοῦσαι ἔμπροσθεν αὐτοῦ ἔθνη, καὶ πόλεις οὐ συγχλεισθήσονται " ἐγὼ γὰρ" προπορεύσομαι πρὸ προσώπον σου, καὶ ὄρη ὁμαλιῶ " πύλας χαλκᾶς συντρίψω, καὶ μοχλοὺς σιδηροῦς συν- Δανιὴλ ἕως ἕτους ἑνὸς Κύρου τοῦ βασιλέως. » πους ἀνοίξω σοι. ν Ταῦτα μαθὼν ὁ Κῦρος τοῖς βου.λομένοις τῶν Ἰουδαίων τὴν εἰς τὴν ἐνεγκοῦσαν ἐπἄνοδον ἐχαρίσατο" καὶ ἡ βίδλος δὲ τῶν Παραλειπομένων τὸν χρόνον ἡμᾶς διδάσκει. « Γἕτους γὰρ, φτοὶ, πρώτου Κύρου, τοῦ βασιλέως Περσῶν, μετὰ τὸ πλτρωθῆναι ῥῆμα" Κυρίου διὰ στόματος Ἱερεμίου, ἐξήγειρε Κύριος τὸ πνεῦμα Κύρου, τοῦ Περσῶν, καὶ παρήγγειλε Κῦρος κηρύξαι ἐν πάση τῇ βασιλείᾳ αὑτοῦ ἐν λόγοις Γραφῆς, λέγων " Τάδε λέγει Κῦρος ὁ βασιλεὺς Περσῶν " Πάσας τὰς βασιλείας "" τῆς γῆς ἔδωκέ μοι Κύριος ὁ Θεὸς τοῦ οὐρανοῦ, καὶ αὑτὸς ἐνετείλατό μοι οἰκοδομῆσαι αὐτῷ οἶκον ἐν Ἱερουσαλὴμ, τῇ ἐν τῇ Ἰουδαίᾳ τίς ἐν ὑμῖν ἐκ παντὸς τοῦ λαοῦ αὐτοῦ; Κύριος ὁ Θεὸς ἔσται μετ᾽ Β αὐτοῦ, καὶ ἀναδήτω. » Τούτου χάριν καὶ ὁ μακάριος Δανιὴλ τὸν τῆς προφητείας διδάσκων χρόνον, ἐνπέθεικε τοῖς Ἰουδαίων "" συγγράμμασι τό" ε Ἐγένετο Ἡμεῖς δὲ ἐνταῦθα τὸν ἀκροατὴν διαναπαύσαντες͵ κὲν ἀγαθὸν Δεσπότην ὑμνήσωμεν "δ, τὸν πατάσσοντα καὶ ἰώμενον, μαστιγοῦντα καὶ ἑατρεύοντα, τιμωρίᾳ καὶ φιλαυθρωπίᾳ χρώμενον" αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
cha', « Kai egeneto Dan:hēl xōs hetous ᾽" henos Kyrou tou basileōs. » Ouk haplōs de touto prostetheichϑn, alla tēs prophēteias hapasēs ton chronon dēlon poiēsai thelēsas. Toutou charin kai tēn archēn hēmas (. hēs prophēteias edidaxe, kai to telos prostetheiken, hina tōn metaxy basileōn arithmountes ta etē, mathōmen hapanta tēs prophēteias ton chronon. Pros de tou-. tois hēmas didaskei, hoti kai ton poiēsamenon tēs aichmalōtias tēn aphesin etheasato Kyron, kai tǭ ē paronti biǭ parapsychēs apēlause tēn tōn homophylōn eleutherian idōn " en autǭ gar tǭ prōtǭ hete: tēs basileias epanelthein d᾽ ho Kyros eis tēn Ioudaian tous boulomenous Ioudaious ᾽7 prosetaxe, kai ton theion anēgeire 5 neōn, par᾽ autou tou makariou Daniēl tēn Hēsaïou tou prophētou prorrhēsin didachtheis " ekeinos gar diarrhēdēn eooa " « Legōn Hierousalēm, Oikodomēthēsę̄" kai tais polesi tēs Ioudchias, Katoikisthēsesthe “ho legōn Kyrǭ phronein, kai panta ta thelēmata mou poiēsein ᾽. » --- « Tade legei Kyrios tǭ christǭ" mon Kyrǭ, hou ekratēsa tēs cheiros autou, hypakousai emprosthen autou ethnē, kai poleis ou synchleisthēsontai " egō gar" proporeusomai pro prosōpon sou, kai orē homaliō " pylas chalkas syntripsō, kai mochlous sidērous syn- Daniēl heōs hetous henos Kyrou tou basileōs. » pous anoixō soi. n Tauta mathōn ho Kyros tois bou.lomenois tōn Ioudaiōn tēn eis tēn enenkousan epanodon echarisato" kai hē bidlos de tōn Paraleipomenōn ton chronon hēmas didaskei. « Getous gar, phtoi, prōtou Kyrou, tou basileōs Persōn, meta to pltrōthēnai rhēma" Kyriou dia stomatos Hieremiou, exēgeire Kyrios to pneuma Kyrou, tou Persōn, kai parēngeile Kyros kēryxai en pasē tę̄ basileią hautou en logois Graphēs, legōn " Tade legei Kyros ho basileus Persōn " Pasas tas basileias "" tēs gēs edōke moi Kyrios ho Theos tou ouranou, kai hautos eneteilato moi oikodomēsai autǭ oikon en Hierousalēm, tę̄ en tę̄ Ioudaią tis en hymin ek pantos tou laou autou? Kyrios ho Theos estai met᾽ B autou, kai anadētō. » Toutou charin kai ho makarios Daniēl ton tēs prophēteias didaskōn chronon, enpetheike tois Ioudaiōn "" syngrammasi to" e Egeneto Hēmeis de entautha ton akroatēn dianapausantes͵ ken agathon Despotēn hymnēsōmen "d, ton patassonta kai iōmenon, mastigounta kai heatreuonta, timōrią kai philauthrōpią chrōmenon" autǭ hē doxa eis tous aiōnas tōn aiōnōn. ᾿Amēn.
21. "And Daniel was there until the first year of King Cyrus." He did not add this idly; he wanted to make clear the time span of the whole prophecy. That is why he taught us the beginning of the prophecy and added its end, so that by counting the years of the kings in between we may learn the whole time of the prophecy. Besides this he teaches us that he also saw Cyrus, who granted release from the captivity, and in this present life enjoyed the consolation of seeing the freedom of his own people. For in the very first year of his reign Cyrus ordered those Jews who wished to return to Judea, and raised up the divine temple, having been taught the prediction of Isaiah the prophet by blessed Daniel himself. For Isaiah cried out expressly: "Who says to Jerusalem, You shall be built; and to the cities of Judea, You shall be inhabited … who tells Cyrus to be wise, and he will do all my will." And: "Thus says the Lord to my anointed, to Cyrus, whose right hand I have grasped, that nations may obey before him, and cities shall not be shut: I will go before you and level mountains; I will shatter bronze gates and break iron bars, … I will open to you." When Cyrus learned this, he granted the return to their homeland to those of the Jews who wished it. The book of Chronicles also teaches us the date: "In the first year," it says, "of Cyrus king of the Persians, after the word of the Lord by the mouth of Jeremiah was fulfilled, the Lord stirred up the spirit of Cyrus of the Persians, and Cyrus gave orders to proclaim through all his kingdom in a written decree, saying: Thus says Cyrus king of the Persians: All the kingdoms of the earth the Lord God of heaven has given me, and he has commanded me to build him a house in Jerusalem, which is in Judea. Who among you is of all his people? The Lord his God shall be with him, and let him go up." For this reason blessed Daniel too, teaching the time of the prophecy, set into the writings of the Jews the words "[Daniel] was [until the first year of King Cyrus]." Here let us give the listener a rest and sing the praise of the good Master, who strikes and heals, scourges and cures, using both punishment and love for humanity: to him be glory for ever and ever. Amen.
Textual problem in this passage: see the notes.
Dan 1:21 (quotation, high confidence) · Isa 44:26–28 (quotation, high confidence) · Isa 45:1–3 (quotation, high confidence) · 2 Chr 36:22–23 (quotation, high confidence) · Ezra 1:1–3 (allusion, medium confidence) · Deut 32:39 (echo, medium confidence)
Notes and citation
Summary: Daniel's note that he lived until Cyrus's first year fixes the span of the prophecy and shows that he saw the end of the captivity, which Cyrus decreed after learning Isaiah's prophecy.
- Theodoret's statement that Daniel taught Cyrus Isaiah's prophecy is his own; Josephus (Ant. 11.5–6) says that Cyrus read it in Isaiah's book.
- The quotations of Isa 44:26–28 and 45:1–3 are interrupted by lines lost in the OCR (marked …). The words of Dan 1:21, displaced by the OCR into the apparatus, are restored in brackets at the end, where the printed text has only "was".
Notes on the original text
- Digital text corrected (Latin column read as Greek letters; apparatus read into the text; apparatus read into the text at the end of the section): δ ρ ρει τοὶ, δὲ {ΠΠ| 40 Αππμοἰαθγα σομβυμ σο δα μἷν διὰ δἰ ρίαν, 1070 564 ἀῤουρίο πιο! ογὸδ, σοηβροχίβδο, οἱ 86 ἰὴ [νὰς νἱῖα {τ θυ] δυόγαιη → ; Ὦ βεηίεβ, εἰ οἰ [4165 ποη οἰδυ ἀλη, Εξο ομἷπὶ → ; 16. εἰσήγ. Β γγῶπι. καί. "7 Α ἐναντίον. ῬΓζπ.. καί. 3 Α καὶ Μισαὴλ καὶ ᾿Αζαρίᾳ. Α γιδιη. τούς. 35 τῇ. Α ργῶπι. πάσῃ. δ᾽ ἔτ, [ῃ Β ροπίίαν ροβὶ ἑνός. ΜΒ μομέναν μοϑὶ Κῦρος. 1 Β τῶν Ἰουδαίων, 38. Βὶ ἀναγεῖραι, Κ᾿ Β ποιήσεις, κειμένους. 33 ἄλλ. π.ι Β ἁπάντων...ΑΔ' οἱ Β εὑρέθησαν. 5Α οἱ ἢ 12. ὑπ. ὧν. Α ὅσα. " Β εὗρεν. " ὑπ. Α παρά. 3" μάγ. ἦτ ἔδει, ΠᾺ Β ρτὸ εἶδε, αἱ 2}. Βίτιη. δ ἴσ, Β τέως. ΠΝ Β νυ πο- 25 τῷ, Β ργίοιι. ἐν. δ᾽ ἐπανελῆ, [π → ; Μ ἀπ. [π Ὦ ρομί!Γ φοβί ἀοράτους, δαίων. 1} οἰκείοις. "55 Β ὑμνήτομεν. "5 ῥῆμα. Ὁ ῥγάῃ). τό. "3 ἢ πάσαις ταῖς βασιλείαις. “' Ἶου- → .
Cite (SBL): Theodoret, Comm. Dan. 1.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/1-21
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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.
Chapter 2
2.1PG 81
α΄. « Ἐν τῷ ἔτει τῷ δευτέρῳ τῆς βασιλείας Ναθουχοδονόσορ ἐνυπνιάσθη ἐνύπνιον "5, καὶ ἐξέστη τὸ πνεῦμα αὐτοῦ, καὶ ὁ ὕπνος αὑτοῦ ἀπεγένετο "" ἀπ' αὐτοῦ. ν Ἐντεῦθεν μανθάνομεν, ὡς εὐθὺς καὶ παρα’ χρῆμα τῆς βασιλείας ἀρξάμενος ἐπεστράτευσε τῇ Ἰουδαίᾳ ἐν τῷ τρίτῳ ἕτει τῆς βασιλείας Ἰωακεὶμ, καὶ τὸν μὲν ἐκέλευσε φέρειν δασμὸν, τοὺς δὲ λαθὼν αἰχμαλώτους εἰς τὴν τῶν ᾿Ασσυρίων ἀπήγαγε χώραν. Μαρτυρεῖ δὲ καὶ Ἱερεμίας ὁ προφήτης τοῖς χρόνο! ἢ, οὑτωσὶ “5 λέγων" ε« Ὃ λόγος ὁ γενόμενος ἐπὶ " Ἵερεμίαν τὸν προφήτην, ἐπὶ πάντα τὸν λαὸν Ἰούδα, ἐν τῷ ἔτει τῷ τετάρτῳ Ἰωακεὶμ 8 υἱοῦ Ἰωσίου βασιλέως Ἰούδα, οὗτος 5" ἐνιαυτὸς πρῶτος τῷ Ναδου- Ὁ χϑδονόσορ, βασιλεῖ Βαβυλῶνος. ν Εὐρίσκομεν τοίνυν πρός. ἐνταῦθα, ὡς τοῦ τρίτου ἔτους τῆς βασιλείας πληρου- μένου τῷ Ἰωακεὶμ βασιλεύσας ὁ Ναθουχοδονόσορ τὴν κατὰ τῶν Ἰουδαίων στρατείαν ἐποιήσατο" ἐν ἀρχῇ δὲ τοῦ τετάρτου ἕτους ὁ προφήτης Ἱερεμίας παραίνεσιν τῷ λαῷ προσφέρων, ἔφη πρῶτον εἶναι ὁ τοῦτον τὸν ἐνιαυτὸν τῷ βασιλεῖ δὃ Ναδουχοδονόσορ. Καὶ ὁ μακάριος δὲ Δανιὴλ τὴν πρώτην αἰχμαλωσίαν εἰρηκὼς γεγενῆσθαι ἐν ἕτει τρίτῳ τῆς βασιλείας Ἰωακεὶμ βασιλέως Ἰούδα, ἐπήγαγε νῦν " « Ἐν τῷ ἔτει τῷ δευτέρῳ τῆς βασιλείας Ναδουχοδονόσορ ἐνυπνιάσήη ἐνύπνιον. » Ταῦτα δὲ οὐκ ἁπλῶς προστέθεικε δ᾽, ἀλλ᾽ ἵνα καὶ τὸν χρόνον ἀχριθῶς καταμάθωμεν. Τούτου χάριν "" καὶ οἱ θεῖοι προφῆται, μεμνημένοι τῶν βασιλέων, καὶ τὸν ἀριθμὸν τῶν ἑτῶν ἀναγράφουσιν. «Ἔν τῷ δὁ ἔτει τοίνυν τῷ δευτέρῳ τῆς βασιλείας Ναθου χοδονόσορ ἐνυπνιάσθη ἐνύπνιον, καὶ ἐξέστη τὸ πνεῦμα αὐτοῦ, καὶ ὁ ὕπνος ἀπέστη " ἀπ᾽ αὐτοῦ. (β΄.) Καὶ εἶπεν ὁ βασιλεὺς τοῦ ὅδ καλέσαι τοὺς ἐπαοιδοὺς, Β καὶ τοὺς μάγους, καὶ τοὺς φαρμαχοὺς, καὶ τοὺς Χαλδαίους, τοῦ ἀναγγεῖλαι τῷ βασιλεῖ τὸ ἐνύπνιον αὐτοῦ.» Ἡ μὲν οὖν δ' τοῦ Θεοῦ οἰκονομία τοῖς ἐχέφροσι δήλη " γνώριμον γὰρ αὐτοῦ “᾽ τὸ ἐνύπνιον ποιῆσαι βουλόμενος τὸν οἰκεῖον προφήτην, ἵνα τὰς ἀγαθὰς καὶ σωμὲν αὐτὸν τῷ ἐνυπνίῳ, ἀφαιρεῖται δὲ τοῦ ἐνυπνίου τὴν μνήμην. ᾿Αλλ᾽ ὥσπερ δήλη τοῦ Θεοῦ τῶν ὅλων ἡ προμήθεια, οὕτω γνώριμος ἅπασι τοῖς εὐσεδέσι καὶ ἡ τοῦ βασιλέως παράνοια 55, Πῶς γὰρ οὐκ ἄκρας παραπληξίας τὸ παρ᾽ ἑτέρων ζητεῖν τοῦ ἐνυπνίου τὴν μνήμην; ᾿Αλλ ὅμω:, κληθέντες, φησὶν, « ἣλθον, καὶ ἔστησαν ἐνώπιον τοῦ βασιλέως.»
a΄. « En tǭ etei tǭ deuterǭ tēs basileias Nathouchodonosor enypniasthē enypnion "5, kai exestē to pneuma autou, kai ho hypnos hautou apegeneto "" ap' autou. n Enteuthen manthanomen, hōs euthys kai para’ chrēma tēs basileias arxamenos epestrateuse tę̄ Ioudaią en tǭ tritǭ hetei tēs basileias Iōakeim, kai ton men ekeleuse pherein dasmon, tous de lathōn aichmalōtous eis tēn tōn ᾿Assyriōn apēgage chōran. Martyrei de kai Hieremias ho prophētēs tois chrono! ē, houtōsi “5 legōn" e« Ho logos ho genomenos epi " Hieremian ton prophētēn, epi panta ton laon Iouda, en tǭ etei tǭ tetartǭ Iōakeim 8 huiou Iōsiou basileōs Iouda, houtos 5" eniautos prōtos tǭ Nadou- Ho chϑdonosor, basilei Babylōnos. n Euriskomen toinyn pros. entautha, hōs tou tritou etous tēs basileias plērou- menou tǭ Iōakeim basileusas ho Nathouchodonosor tēn kata tōn Ioudaiōn strateian epoiēsato" en archę̄ de tou tetartou hetous ho prophētēs Hieremias parainesin tǭ laǭ prospherōn, ephē prōton einai ho touton ton eniauton tǭ basilei do Nadouchodonosor. Kai ho makarios de Daniēl tēn prōtēn aichmalōsian eirēkōs gegenēsthai en hetei tritǭ tēs basileias Iōakeim basileōs Iouda, epēgage nyn " « En tǭ etei tǭ deuterǭ tēs basileias Nadouchodonosor enypniasēē enypnion. » Tauta de ouk haplōs prostetheike d᾽, all᾽ hina kai ton chronon achrithōs katamathōmen. Toutou charin "" kai hoi theioi prophētai, memnēmenoi tōn basileōn, kai ton arithmon tōn hetōn anagraphousin. «En tǭ do etei toinyn tǭ deuterǭ tēs basileias Nathou chodonosor enypniasthē enypnion, kai exestē to pneuma autou, kai ho hypnos apestē " ap᾽ autou. (b΄.) Kai eipen ho basileus tou hod kalesai tous epaoidous, B kai tous magous, kai tous pharmachous, kai tous Chaldaious, tou anangeilai tǭ basilei to enypnion autou.» Hē men oun d' tou Theou oikonomia tois echephrosi dēlē " gnōrimon gar autou “᾽ to enypnion poiēsai boulomenos ton oikeion prophētēn, hina tas agathas kai sōmen auton tǭ enypniǭ, aphaireitai de tou enypniou tēn mnēmēn. ᾿All᾽ hōsper dēlē tou Theou tōn holōn hē promētheia, houtō gnōrimos hapasi tois eusedesi kai hē tou basileōs paranoia 55, Pōs gar ouk akras paraplēxias to par᾽ heterōn zētein tou enypniou tēn mnēmēn? ᾿All homō:, klēthentes, phēsin, « hēlthon, kai estēsan enōpion tou basileōs.»
1. "In the second year of the reign of Nebuchadnezzar he dreamed a dream, and his spirit was amazed, and his sleep left him." From this we learn that, as soon as he began to reign, he marched against Judea in the third year of the reign of Joakim, ordered him to pay tribute, and took others and led them away captive to the land of the Assyrians. Jeremiah the prophet also bears witness to the dates, speaking thus: "The word that came to Jeremiah the prophet concerning all the people of Judah in the fourth year of Joakim son of Josiah king of Judah; this was the first year of Nebuchadnezzar king of Babylon." We find, then, that when the third year of Joakim's reign was being completed, Nebuchadnezzar, having become king, made his campaign against the Jews; and at the beginning of the fourth year the prophet Jeremiah, exhorting the people, said that this was the first year of King Nebuchadnezzar. And blessed Daniel, having said that the first captivity took place in the third year of the reign of Joakim king of Judah, has now added: "In the second year of the reign of Nebuchadnezzar he dreamed a dream." He did not add this idly, but so that we might learn the date precisely. That is why the divine prophets too, when they mention the kings, record the number of the years. "In the second year, then, of the reign of Nebuchadnezzar he dreamed a dream, and his spirit was amazed, and his sleep left him. (2.) And the king gave orders to call the enchanters, the magi, the sorcerers and the Chaldeans, to tell the king his dream." The dispensation of God is plain to the sensible. Wishing to make his own prophet known, so that the good and [saving …] … he [shows] him the dream but takes away his memory of it. But as the providence of the God of the universe is plain, so the king's madness is known to all the pious. For is it not the height of derangement to seek the memory of one's dream from others? Yet when they were called, it says, "they came and stood before the king."
Textual problem in this passage: see the notes.
Dan 2:1–2 (quotation, high confidence) · Dan 1:1 (allusion, high confidence) · Jer 25:1 (quotation, high confidence)
Notes and citation
Summary: Theodoret harmonizes the dates of Daniel and Jeremiah and explains that God took the dream from Nebuchadnezzar's memory in order to make Daniel known.
- A line is lost in the OCR after "so that the good and"; the sense is that God showed the king the dream but took away its memory so that Daniel might reveal it.
- The comment includes verse 2 (Migne's numeral in brackets).
Notes on the original text
- Digital text corrected (Latin column read as Greek letters; apparatus read into the text): 46 ἐν, Α οἱ Β γγιηι. Ναουχοδονόσορ. ""Α ἐγένετο. 1 οὗτος, Βὶ αὐτός. "5 Β οὕτως. Μ" ἐπὶ -- ἐπί, Β πρὺς Ἱερεμίαν, → ; Α διιάφεοοβ → ; πἶυῃ). ν» Εἰ πῶς διάϊαϊι, πο οἰπα οᾶν88, βοὰ υἱ → .
Cite (SBL): Theodoret, Comm. Dan. 2.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/2-1
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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.
2.3PG 81
Υ΄, δ΄. ε« Καὶ εἶπεν αὐτοῖς ὁ βασιλεύς - Ἐνυπνιάγε. ἡνῶναι τὸ ἐνύπνιον. Καὶ ἐλάλησαν οἱ Χαλδαῖοι τῷ βασιλεῖ Συριστὶ, καὶ εἶπον “ Βασιλεῦ, εἰς τὸν αἰῶνα δ ζῆθι - σὺ εἰπὲ τὸ ἐνύπνιον τοῖς παισί σου, καὶ τὴν σύγκρισιν δ᾽ αὐτοῦ ἀπαγγελοῦμεν “7. » Καὶ τὴν μὲν αἴτησιν τῷ ὄντι ἀκόλουθον ἐποιήσαντο " ἀλαζονιχὴν δὲ τὴν ὑπόσχεσιν " οὔτε γὰρ ἀνθρωπίνης ἦν δεανοίας θείας ἑρμηνεύειν ἀποκαλύψεις δίχα τῆς ἄνωθεν συνεργείας "8. Συριστὶ δὲ τὴν διάλεξιν αἱ Χαλδαῖο: πεποίηνται, ὡς δ᾽ ἐκ διαφόρων συνειλεγμένο: 5 ἐθνῶν, καὶ ἰδίαν μὲν γλῶτταν ἐχόντων ἐκάστου Τ', κοινῇ δὲ πάντων τῇ Σύρων χρωμένων, διδάξαι 173 βουλόμενοι τὸ τῆς ἀποκρίσεως ἀγόλουθον. Ἀλλ᾽ οὐδὲ οὕτως ἔπεισαν τὸν ἀλαζόνα βασιλέα μὴ ἀπαιτεῖν παρ᾽ ἀνθρώπων τὰ παρὰ τὴν φύσιν 7",
Y΄, d΄. e« Kai eipen autois ho basileus - Enypniage. hēnōnai to enypnion. Kai elalēsan hoi Chaldaioi tǭ basilei Syristi, kai eipon “ Basileu, eis ton aiōna d zēthi - sy eipe to enypnion tois paisi sou, kai tēn synkrisin d᾽ autou apangeloumen “7. » Kai tēn men aitēsin tǭ onti akolouthon epoiēsanto " alazonichēn de tēn hyposchesin " oute gar anthrōpinēs ēn deanoias theias hermēneuein apokalypseis dicha tēs anōthen synergeias "8. Syristi de tēn dialexin hai Chaldaio: pepoiēntai, hōs d᾽ ek diaphorōn syneilegmeno: 5 ethnōn, kai idian men glōttan echontōn ekastou T', koinę̄ de pantōn tę̄ Syrōn chrōmenōn, didaxai 173 boulomenoi to tēs apokriseōs agolouthon. All᾽ oude houtōs epeisan ton alazona basilea mē apaitein par᾽ anthrōpōn ta para tēn physin 7",
3–4. "And the king said to them: I dreamed [a dream, and my spirit was troubled to know] the dream. And the Chaldeans spoke to the king in Syriac and said: O king, live for ever; tell the dream to your servants, and we will declare its interpretation." Their request was truly reasonable, but their promise boastful; for it was not within the power of human understanding to interpret divine revelations without help from above. The Chaldeans spoke in Syriac because they had been gathered from different nations, each with its own language, but all using in common the language of the Syrians; they wished to show that their answer was reasonable. But not even so did they persuade the boastful king not to demand from human beings what is beyond nature.
Dan 2:3–4 (quotation, high confidence)
Notes and citation
Summary: The Chaldeans ask the king to tell them the dream, speaking Syriac, the common language of the many nations among them.
- Words lost from the lemma in the OCR are supplied in brackets from Theodotion's text.
- "Syriac" (Συριστί) is Aramaic; Theodoret explains its use as the common language of a mixed people.
Notes on the original text
- Digital text corrected (Latin column read as Greek letters, interrupting the lemma): ὅ, ἅ. « Εἰ ἀϊχίι εἰ τὸχ : ϑοπιηἰαυΐ → .
Cite (SBL): Theodoret, Comm. Dan. 2.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/2-3
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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.
2.5PG 81
ε', ς΄. ε ᾿Απεχρίθη γὰρ εὐθὺς ὁ βασιλεὺς 1", καὶ εἶπε τοῖς Χαλδαίοις " Ὁ λόγος ἀπέστη μον 18 ἐὰν οὖν 16 μὴ γνωρίσητέ μοι τὸ ἐνύπνιον, καὶ τὴν σύγκρισιν αὐτοῦ, εἰς ἀπώλειαν ἔσεσθε, καὶ οἱ οἶκοι ὑμῶν διαρπαγήσονται. Ἑὰν δὲ τὸ ἐνύπνιον κσὶ τὴν σύγκρισιν αὑτοῦ 77 γνωρίσητέ μοι, δόματα καὶ δωρεὰς, καὶ τιμὴν πολλὴν λήψεσθε παρ᾽ ἐμοῦ " πλὴν τὸ ἐνύπνιον καὶ τὴν σύγκρισιν αὐτοῦ ἀπαγγείλατέ μοι. » Ταῦτα δὲ οὐ μόνον αὐτοῦ τὸ θρασὺ καὶ θηριῶδες, ἀλλὰ καὶ τὸ λίαν ἀνόητον ὑποδείκνυσιν " ἀνοίας γ}} ἐσχάτης τὸ νομίσαι, ἣ τῇ ἀπειλῇ τῶν κακῶν, ἢ τῇ ὑποσυχέσει τῶν ἀγαθῶν, πλείονα τοῖς Χαλξαίο:ς ἐγγενήσεσθαι γνῶσιν. (ζ΄.) Αὐτίκα τοίνυν ἐκεῖνοι πρὸς". αὐτὸν ἔφησαν 19 ε Εἰπὲ τὸ ἐνύπνιόν σου τοῖς παισί σου, καὶ τὴν σύγκρισιν αὐτοῦ ἀπαγγελοῦμεν. ν» Τὴν μὲν γὰρ δουλείαν, φησὶν, ὁμολογοῦμεν, ἀλλὰ καὶ τὴν φύσιν γινώσκομεν " καὶ ἑρμηνεῦσαι μὲν, εἰ μάθοιμεν, τὸ ἐνύπνιον δυνησόμεθα, ἐρεῖν ᾽9 δὲ αὑτὸ, σοὶ μὲν γνωρισθὲν, εἶτα λήθῃ παραξοθὲν, οὐ δυνάμεθα. ᾿Αλλ᾽ οὐδὲν ἧττον ὁ μάταιος ἐπέχειτο τοῦ ἐνυπνίου ζητῶν τὴν ἀνάμνησιν. ᾽᾿Λπεχρίθη γὰρ, φησὶν, ὁ βασιλεὺς, καὶ εἶπεν "
e', s΄. e ᾿Apechrithē gar euthys ho basileus 1", kai eipe tois Chaldaiois " Ho logos apestē mon 18 ean oun 16 mē gnōrisēte moi to enypnion, kai tēn synkrisin autou, eis apōleian esesthe, kai hoi oikoi hymōn diarpagēsontai. Hean de to enypnion ksi tēn synkrisin hautou 77 gnōrisēte moi, domata kai dōreas, kai timēn pollēn lēpsesthe par᾽ emou " plēn to enypnion kai tēn synkrisin autou apangeilate moi. » Tauta de ou monon autou to thrasy kai thēriōdes, alla kai to lian anoēton hypodeiknysin " anoias g}} eschatēs to nomisai, hē tę̄ apeilę̄ tōn kakōn, ē tę̄ hyposychesei tōn agathōn, pleiona tois Chalxaio:s engenēsesthai gnōsin. (z΄.) Autika toinyn ekeinoi pros". auton ephēsan 19 e Eipe to enypnion sou tois paisi sou, kai tēn synkrisin autou apangeloumen. n» Tēn men gar douleian, phēsin, homologoumen, alla kai tēn physin ginōskomen " kai hermēneusai men, ei mathoimen, to enypnion dynēsometha, erein ᾽9 de hauto, soi men gnōristhen, eita lēthę̄ paraxothen, ou dynametha. ᾿All᾽ ouden hētton ho mataios epecheito tou enypniou zētōn tēn anamnēsin. ᾽᾿Lpechrithē gar, phēsin, ho basileus, kai eipen "
5–6. "The king answered at once and said to the Chaldeans: The word has gone from me. If then you do not make known to me the dream and its interpretation, you shall be destroyed, and your houses shall be plundered. But if you make known to me the dream and its interpretation, you shall receive gifts, presents and great honor from me; only tell me the dream and its interpretation." These words show not only his rashness and savagery but also his great folly; for it is the height of folly to think that, by the threat of evils or the promise of good things, the Chaldeans would come to have more knowledge. (7.) At once, then, they said to him: "Tell your dream to your servants, and we will declare its interpretation." We acknowledge our servitude, they say, but we also know our nature: if we learn the dream we shall be able to interpret it; but to tell it, when it was made known to you and then given over to forgetfulness, we cannot. Nonetheless the foolish man pressed on, seeking to have the dream recalled. "For the king answered," it says, "and said:
Dan 2:5–7 (quotation, high confidence)
Notes and citation
Summary: The king threatens death and promises rewards; the Chaldeans reply that they can interpret a dream but cannot recover one he has forgotten.
- The comment includes verse 7 (Migne's numeral in brackets).
Notes on the original text
- Digital text corrected (apparatus and Latin column read into the text, interrupting the lemma): 81 εἶναι. Β ὑγῶπι. μέν. ὅδ ρῶς 5. ἰη Β. πη Β. 5! ἀπέστη. ϑιιρτᾶ, τὸν οἰκεῖον ποιῆσαι βουλόμενος προφήτην. 4. καὶ εἶπ. Ὠ65. ἰπ Α. Α οἱ Βὶ τοὺς αἰῶνας. ὑ ὁ ΒΕ συνειλεγμένους. Β ὁ 1 Β πέρατα τῆς φύσεως. "Ἷ εὖθ. ὁ βασ, [δ φησί, Α οπημῖ εὐθύς. ψελοῦμεν. 8 Β ἐνεργείας. 59 ὡς. Β τούς. τοὺ, ὃ δέ. νετο. δ᾽ τοῦ. 65. ἰη Β. 41: ἐντ, 68.;. 46 σύγκρισις ἢ. 1. εἱ γεγϑ. ὅ, 6, ἴοπη εϑι δὲ σύγκριμα, 88 χάρ. Β ργῶπι. γάρ. δ᾽ τῷ. 68.,, 98 Β αὖτ. --- προφ. Β αὐτῷ δ οὖν. 865. ἴῃ πη Β. 428Β παροινία. τι Βὶ ἑκάστων ἐγόντων. 71" διδ. Β Ἷδ μου, Β ἀπ᾽ ἐμοῦ. ταῦθ, φιοά 0] οβιθι δια) οϑὶ, δὸ ἀδἰηάδ ἃ ἴ6 οὐ] ἶχὶϊ : Α → .
Cite (SBL): Theodoret, Comm. Dan. 2.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/2-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-2-5) · 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.
2.8PG 81
η΄. « Ἐπ' ἀληθείας οἶδα 53, ὅτι καιρὸν ὑμεῖς ἐξαγοράξετε δ᾽, καθότι εἴδετε "" ὅτι ἀπέστη ἀπ᾽ δ᾽ ἐμοῦ τὸ ῥῖμα. (θ'.) Ἐὰν οὖν τὸ ἐνύπνιον μὴ ἐπαγγείλητέε" μοι, ἕν" ἔστι τὸ δόγμα ὑμῶν, καὶ οἷδα ὅτι ῥῆμα ψευδὲς καὶ διεφθαρμένον συνέθεσθε εἰπεῖν ἐνώπιόν μου, ἕω; οὗ ὁ καιρὸς παρέλθῃ " τὸ ἐνύπνιόν μο εἴπατέ μοι, καὶ γνώσομαι ὅτι τὴν δ᾽ σύγκρισιν αὑτοῦ ἀναγγελεῖτέ 9 μοι.» Τούτων δὲ τῶν λόγων ἡ μὲν ἀπαίτησις αὐθάδης καὶ μανιχὴ, ἣ δὲ κατηγορία λίαν ἀληθής Βούλεσθε γὰρ, φησὶ "", μαθεῖν τὸ ἐνύπνιον, ἵνα κοινῇ ' τινα πλασάμενοι ἑρμηνείαν ψευδῆ, τοῦ χρόνου τὸ μῆκος, καὶ τῆς ἐχδάτεως τὸν καιοὺν ἀναμένοντες. Τούτων ἀκούσαντες οἱ Χαλδαῖοι ( ὡς γὰρ ἔοικεν, οὗτοι πλείονα τῶν ἄλλων εἶχον παρ᾽ αὐτῷ παῤῥησίαν), ἀποφαντικῶς "5 λοιπὸν διαλέγονται, καὶ παντελῶς ἀπαγορεύουσι τοῦ ἐνυπνίου τὴν, ἀνάμνησιν. ᾿ ε΄. «Οὐκ ἔστι γὰρ, ἔλεγον, ἄνθρωπος ἐπὶ τῆς ξηρᾶς, ὅστις δυνήσεται" γνωρίσαι τὸ ῥῆμα" τῷ βασιλεῖ, καθότι πᾶς" βασιλεὺς μέγας καὶ ἄρχων ῥῆμα τοιοῦτον ᾽Ὑ οὐκ ἐπερωτᾷ ἑπαοιδὸν 35 καὶ Χαλδαῖον. (ια΄.) Ὅτι ὁ λόγος, ὃν ὁ βατιλεὺς ἐπερωτᾷ "", βαρύς" καὶ ἕτερος; οὐκ ἔστιν, ὃς ἀπαγγελεῖ ' αὐτὸν ἐνώπιον ποῦ βασιλέως, ἀλλ᾽ ἢ" θεοὶ, ὧν οὐκ ἔστιν ἡ κατοι- Ὁ κία" μετὰ πάσης σαρκός. » Ὅθεν οὐκ ἐνδέχεται γενέσθαι καθάπερ οἴει. ᾿Ανθρώπινα, φασὶ, παρ᾽ ἡμῶν ἐπιζήτησον, μὴ τὰ παρὰ τὴν φύσιν " - πάντων γὰρ μάλιστα βασιλεῦσιν ἁρμόττει δικαίως τὴν βασιλείαν ἰθύνειν, καὶ τὰ δυνατὰ παρὰ τῶν ὑπηκόων αἰτεῖν " ἃ δὲ νῦν ἀπαιτεῖς, οὐ δικαίως ἀπαιτεῖς " οὐ γάρ ἐστιν ἀνθρώπων τῶν σάρκα περικειμένων ἡ ἢ κατοίκησις ἀχριθῶς ἅπαντα γινωσκούσης. Ταῦτα μὲν οὖν παρὰ πῶν Χαλδαίων ἐῤῥέθη, προῳχονομεῖτο " ὃὲ ἡ τοῦ Δανιὴλ ἀνάῤῥησις. Τούτων γὰρ εἰρηκότων, Οὐκ ἔστιν ἀνθρώπων, ἀλλ᾽ ἣ 7 θεῶν, τὸ ταῦτα γινώσχειν, ὁ θεσπέσιο; Δανιὴλ ἀναμιμνήσκει μὲν τοῦ ἐνυπνίον τὸν βασιλέα, ἀκριδὼς δὲ λίαν " καὶ σαφῶς ἑρμηνεύει " 406 διδάτχει δὲ τὸν βασιλέα, ὅτι ἡ τοιαύτη γνῶσις οὗχ ἀνθρώπων ἐστὶ, τῶν ἐπὶ τ, 5᾽ γῆς ἑρπόντων, οὔτε μὴν θεῶν τῶν οὐκ ὄντων, ἀλλὰ τοῦ τὰ σύμπαντα δ πεποιηκότος Θεοῦ. ᾿Αλλὰ τούτων μὲν ἔκαστον ἐν τῷ οἰκείῳ χωρίῳ τὴν ἁρμόττουσαν ἑρμηνείαν δέ-
ē΄. « Ep' alētheias oida 53, hoti kairon hymeis exagoraxete d᾽, kathoti eidete "" hoti apestē ap᾽ d᾽ emou to rhima. (th'.) Ean oun to enypnion mē epangeilētee" moi, hen" esti to dogma hymōn, kai hoida hoti rhēma pseudes kai diephtharmenon synethesthe eipein enōpion mou, heō? hou ho kairos parelthę̄ " to enypnion mo eipate moi, kai gnōsomai hoti tēn d᾽ synkrisin hautou anangeleite 9 moi.» Toutōn de tōn logōn hē men apaitēsis authadēs kai manichē, hē de katēgoria lian alēthēs Boulesthe gar, phēsi "", mathein to enypnion, hina koinę̄ ' tina plasamenoi hermēneian pseudē, tou chronou to mēkos, kai tēs echdateōs ton kaioun anamenontes. Toutōn akousantes hoi Chaldaioi ( hōs gar eoiken, houtoi pleiona tōn allōn eichon par᾽ autǭ parrhēsian), apophantikōs "5 loipon dialegontai, kai pantelōs apagoreuousi tou enypniou tēn, anamnēsin. ᾿ e΄. «Ouk esti gar, elegon, anthrōpos epi tēs xēras, hostis dynēsetai" gnōrisai to rhēma" tǭ basilei, kathoti pas" basileus megas kai archōn rhēma toiouton ᾽Hy ouk eperōtą hepaoidon 35 kai Chaldaion. (ia΄.) Hoti ho logos, hon ho batileus eperōtą "", barys" kai heteros? ouk estin, hos apangelei ' auton enōpion pou basileōs, all᾽ ē" theoi, hōn ouk estin hē katoi- Ho kia" meta pasēs sarkos. » Hothen ouk endechetai genesthai kathaper oiei. ᾿Anthrōpina, phasi, par᾽ hēmōn epizētēson, mē ta para tēn physin " - pantōn gar malista basileusin harmottei dikaiōs tēn basileian ithynein, kai ta dynata para tōn hypēkoōn aitein " ha de nyn apaiteis, ou dikaiōs apaiteis " ou gar estin anthrōpōn tōn sarka perikeimenōn hē ē katoikēsis achrithōs hapanta ginōskousēs. Tauta men oun para pōn Chaldaiōn errhethē, proǭchonomeito " hoe hē tou Daniēl anarrhēsis. Toutōn gar eirēkotōn, Ouk estin anthrōpōn, all᾽ hē 7 theōn, to tauta ginōschein, ho thespesio? Daniēl anamimnēskei men tou enypnion ton basilea, akridōs de lian " kai saphōs hermēneuei " 406 didatchei de ton basilea, hoti hē toiautē gnōsis houch anthrōpōn esti, tōn epi t, 5᾽ gēs herpontōn, oute mēn theōn tōn ouk ontōn, alla tou ta sympanta d pepoiēkotos Theou. ᾿Alla toutōn men ekaston en tǭ oikeiǭ chōriǭ tēn harmottousan hermēneian de-
8–9. "Truly I know that you are buying time, since you see that the word has gone from me. If then you do not tell me the dream, there is one decree for you; and I know that you have agreed to speak a false and corrupt word before me until the time passes. Tell me my dream, and I shall know that you will declare its interpretation to me." The demand in these words is willful and mad, but the accusation is very true. You want, he says, to learn the dream so that you can make up some false interpretation together, waiting for the length of time and the moment of the outcome. When they heard this, the Chaldeans (who, it seems, had more freedom of speech with him than the others) now speak decisively and refuse outright to recall the dream. (10.) "For there is no man on dry land," they said, "who will be able to make known the matter to the king, since no great king or ruler asks such a thing of an enchanter or a Chaldean. (11.) For the word the king asks is heavy, and there is no other who will declare it before the king except gods, whose dwelling is not with any flesh." Therefore it cannot happen as you think. Ask of us, they say, what is human, not what is beyond nature; for it befits kings above all to steer the kingdom justly and to ask of their subjects what is possible. What you now demand you demand unjustly; for it does not belong to human beings clothed in flesh, but … [whose] dwelling … knowing everything precisely. These things were said by the Chaldeans, and Daniel's declaration was being prepared beforehand. For when they had said, "It belongs not to men but to gods to know these things," the inspired Daniel reminds the king of his dream and interprets it very precisely and clearly, and teaches the king that such knowledge belongs not to human beings who crawl on the earth, nor indeed to gods who do not exist, but to the God who made all things. But each of these points will receive the fitting interpretation in its own place.
Textual problem in this passage: see the notes.
Dan 2:8–11 (quotation, high confidence) · Dan 2:27–28 (allusion, medium confidence)
Notes and citation
Summary: The king accuses the Chaldeans of stalling; they reply that only gods could tell the dream, which prepares for Daniel's showing that the true God reveals it.
- The comment includes verses 10–11 (Migne's numerals in brackets).
- Lines are lost in the OCR after "clothed in flesh, but" (marked …).
- The last word breaks off in the OCR (δέ-); the sense is complete.
Notes on the original text
- Digital text corrected (Latin column read as Greek letters; apparatus read into the text): ΤΊ αὖτ. Ἠε5. ἰῃ ἢ. ᾿δ πρός. Β ργοη!. πάλιν. 79 ἢ ἔφασαν, 59 ἐρ. Β εὑρεῖν. γὰρ, φησ, Π δέ. οἱδσ. Β ργβπι. ἐγώ, φιιοά ἴῃ Α 564}. ροϑβὶ οἷδα. 99 φησί. ἔχ διιρρ!. 5! Β κοινήν. μάγον Χαλδαῖον. 55 αὶ ἐρωτᾷ. |Β ἀναγγελεῖ, " ἢ αὐτῶν "5 Β τῆς φύσεως. 7 ἕν --- ὑμῶν, καί. [)65. ἴῃ Α. 32 Β λαθόντες. δὲ καθ, εἴδ, θ᾽ 68. ἰῆ ἃ. 35 ἀπ᾿. Α ἐξ. 88 τήν. Α οἱ Β ργάμπι, καί, 89 ἢ ἀπαγγελεῖτε. 35.Α ἐπαοιδῶν, μάγων, Χαλδαίων. Β πάντα. Τὰ Α οἱ Β, 866. οὐΐ(. ρεῖογ ᾿'ὶ υ. οἱ, ὃ → ; [ποτ ἀἰοία, οἱ ἱρεῖυς Ὀδη16}}5 μι: ρΑγα αι ἀὁ- → ; πππ:, 564 ἀδόγιμ, ᾿86 → ; τὶβ ἱποράδηϊ, καΐη → ; 5[ηῖ, 56] θεῖ {Π}π|8 4] σοπάϊ εἶς απίνεγβα. → ; πιηιηυοάαια → .
Cite (SBL): Theodoret, Comm. Dan. 2.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/2-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/2-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-2-8) · 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.