Commentary on Daniel 10.1–11.5
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 10
10.1PG 81
α΄. ε Ἐν ἔτε: τρίτῳ Κύρου, τοῦ βασιλέως Περσῶν, λόγος ἀπεκαλύφθη τῷ ἀανιῦλ, οὗ τὸ ὄνομα ἐπεχλήξη Βαλτάσαρ. » Τισὶ δοκεῖ τὸν χρόνον ἐσφάλθαι, καὶ ἀντὶ τοῦ ἐν ἔτει πρώτῳ, τρίτῳ θεῖναι τὸν ἐξ ἀρχῇ: τὸ βιδλίον"" γράψαντα " τούτου δὲ τεκμῆριον, ἐκ τοῦ τὸν μακάριον εἰπεῖν Δανιὴλν εὐθὺς μετὰ τὴν ἀῤχὴν τῆς προφητείας ε Καὶ ἐγένετο Δανιὴλ ἕως ἕτους ἑνὸς Κύρου τοῦ βασιλέως. ν» ΕἸ γὰρ μέχρι τοῦ ἕτους μόνον τοῦ πρώτου "' τῆς Κύρου βασιλείας διήρχεσ'. φησὶν, ὁ προφήτης, πῶς ἐν τῷ τρίτῳ ἔτει τὴν ἀποχάχυφψιν βλέπει; Ἐγὼ δὲ ἤγοῦμαι οὐ ῥητὸν χρόνον τὸ πρότερον σημάνατ"", οὐδὲ τῷ πρώτῳ ἕτει τῆς Κύρου βασιλείας τὴν τοῦ μακαρίου Δανιὴλ περιορίσαι ζωήν. Οὐδὲ γὰρ εἶπεν, Ἕως πρώτου ἕἔτου; Β Κύρου τοῦ βασιλέως, ἄλλ᾽ « ἕως ἔτους ἑνός. » Βούλεται δὲ "5, ὡς ἐμοί γε δοκεῖ, διδάξαι τοὺς ἐντυγχάνοντας τῇ προφητικῇ συγγραφῇ, ὅτι δὴ καὶ μέχρ' Κύρου, τοῦ βατιλέως Περσῶν, διήρκεσεν, ὃς καὶ τῶν δορυαλώτων Ἰουδαίων τοὺς βουλόμένους ἐλευθέρους ἀποφήνας, προσέταξεν εἰς τὴν ἐνεγχοῦσαν ἔπανελθεῖν, καὶ τὸν θεῖον ἀνεγεῖραι νεών. Τοῦτο δὲ φῶς ἡμᾶς διδάσκε: καὶ ὁ ἅγιος ἄγγελος τῷ Δανιὴλ μετὰ βραχέα διαλεγόμενος " φῇ σὶ γάρ" « Καὶ ἐγένετο ἐν ἔτει πρώτῳ Κύρου, ἔστην εἰς κράτος καὶ ἰσχύν» ἀντὶ τοῦ Εὐθὺς τοῦ Κύρον βασιλεύσαντος, πάντα πραγματευόμενος διετέλουν, ὥστε τῆς αἰχμαλωσίας τὸν λαὸν ἀπαλλάξαι, Καὶ ἐν τῷ τέλει δὲ τοῦ βιδλίου " Ι:αρέλαθε", φησὶ, Κῦρος ὁ Πέρτης τὴν βασιλείαν, καὶ ἣν Δανιὴλ συμδτωτὴς τοῦ βασιλέως, καὶ ἔνδοξο; ὑπὲρ πάντας τοὺς φίχους αὑτοῦ “ ὥστε πάντοθεν νδείκνυσθαι τοῦ τρίτου ἔτους τὸν ἀρυῆμόν. ἃ Ἐν τῷ τρίτῳ τοίνυν ἔτει τῆς Κύρου δ βασιλείας, ὁ λόγος ἀπεκαλύφθη τῷ Δανιὴλ, οὗ τὸ ὄνομα ἐπεκλήθη Βελτάταρ. Καὶ ἀληθινὸς ὁ λόγος, καὶ δύναμις μεγάλη, καὶ σύνεσις ἐδόθη αὐτῷ ἐν τῇ ὀπτασίᾳ. » Εἰκότως δὲ λόγον καὶ ὀπτασίαν καλεῖ - ἐθεάσατο μὲν γὰρ ἁγίους ἀγγέλους, ἤκουσε δὲ αὐτῶν διαλεγομένων εἶναι τὸν λόγον, ὥστε ἀνενδοιάστως ἅπαντας δ" τὰ
a΄. e En ete: tritǭ Kyrou, tou basileōs Persōn, logos apekalyphthē tǭ aaniyl, hou to onoma epechlēxē Baltasar. » Tisi dokei ton chronon esphalthai, kai anti tou en etei prōtǭ, tritǭ theinai ton ex archę̄: to bidlion"" grapsanta " toutou de tekmērion, ek tou ton makarion eipein Daniēln euthys meta tēn archēn tēs prophēteias e Kai egeneto Daniēl heōs hetous henos Kyrou tou basileōs. n» EI gar mechri tou hetous monon tou prōtou "' tēs Kyrou basileias diērches'. phēsin, ho prophētēs, pōs en tǭ tritǭ etei tēn apochachyphpsin blepei? Egō de ēgoumai ou rhēton chronon to proteron sēmanat"", oude tǭ prōtǭ hetei tēs Kyrou basileias tēn tou makariou Daniēl periorisai zōēn. Oude gar eipen, Heōs prōtou heetou? B Kyrou tou basileōs, all᾽ « heōs etous henos. » Bouletai de "5, hōs emoi ge dokei, didaxai tous entynchanontas tę̄ prophētikę̄ syngraphę̄, hoti dē kai mechr' Kyrou, tou batileōs Persōn, diērkesen, hos kai tōn doryalōtōn Ioudaiōn tous boulomenous eleutherous apophēnas, prosetaxen eis tēn enenchousan epanelthein, kai ton theion anegeirai neōn. Touto de phōs hēmas didaske: kai ho hagios angelos tǭ Daniēl meta brachea dialegomenos " phę̄ si gar" « Kai egeneto en etei prōtǭ Kyrou, estēn eis kratos kai ischyn» anti tou Euthys tou Kyron basileusantos, panta pragmateuomenos dieteloun, hōste tēs aichmalōsias ton laon apallaxai, Kai en tǭ telei de tou bidliou " I:arelathe", phēsi, Kyros ho Pertēs tēn basileian, kai hēn Daniēl symdtōtēs tou basileōs, kai endoxo? hyper pantas tous phichous hautou “ hōste pantothen ndeiknysthai tou tritou etous ton aryēmon. ha En tǭ tritǭ toinyn etei tēs Kyrou d basileias, ho logos apekalyphthē tǭ Daniēl, hou to onoma epeklēthē Beltatar. Kai alēthinos ho logos, kai dynamis megalē, kai synesis edothē autǭ en tę̄ optasią. » Eikotōs de logon kai optasian kalei - etheasato men gar hagious angelous, ēkouse de autōn dialegomenōn einai ton logon, hōste anendoiastōs hapantas d" ta
"In the third year of Cyrus king of the Persians a word was revealed to Daniel, whose name was called Belteshazzar." Some think the date is mistaken, and that the one who wrote the book in the beginning put "third" instead of "first." As proof of this they cite blessed Daniel's saying, right after the beginning of the prophecy, "And Daniel continued until the first year of Cyrus the king." For if the prophet lived only until the first year of Cyrus's reign, they say, how does he see the revelation in the third year? But I think the earlier passage did not indicate a fixed date, nor limit blessed Daniel's life to the first year of Cyrus's reign. For he did not say "until the first year of Cyrus the king," but "until one year." He wishes, as it seems to me, to teach the readers of the prophetic book that he lived even until Cyrus king of the Persians, who freed those of the captive Jews who wished it and ordered them to return to the land that bore them and to raise the divine temple. The holy angel also teaches us this a little later, speaking with Daniel; for he says, "And it came to pass in the first year of Cyrus that I stood for strength and power," that is, as soon as Cyrus became king, I kept working at everything to free the people from captivity. And at the end of the book: "Cyrus the Persian received the kingdom, and Daniel was a companion of the king and honored above all his friends." So it is shown from every side that the number "third year" is right. "In the third year, then, of the reign of Cyrus, a word was revealed to Daniel, whose name was called Belteshazzar. And the word is true, and great power and understanding were given him in the vision." He rightly calls it both a word and a vision: for he saw holy angels, and heard them conversing … so that all without doubt …
Dan 10:1 (quotation, high confidence) · Dan 1:21 (quotation, high confidence) · Dan 11:1 (quotation, high confidence)
Notes and citation
Summary: The date in Cyrus's third year is not an error: "until the first year of Cyrus" means only that Daniel lived into Cyrus's reign, as the angel and the end of the book confirm.
- The lemma is Dan 10:1. Quotations: Dan 1:21; 11:1 (as Theodoret's text reads it); Bel 1–2 (the opening of Bel and the Dragon, which ends the Greek book). The section breaks off in the scan; marked "…".
Extrabiblical texts: Bel 1-2 (Bel and the Dragon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Dan. 10.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-1
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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.
10.2PG 81
β΄, γ΄. « Ἐν ταῖς ἡμέραις ἐκείναις, ἐγὼ Δανιὴλ ἤμην πενθῶν τρεῖς ἑδδομάδας ἡμερῶν. “Αρτου ἐπι" "5 θυμιῶν οὐκ ἔφαγον, καὶ χρξας καὶ αἶνος οὐκ εἰσῆλθεν εἰς τὸ στόμα μου, καὶ ἄλειμμα οὐκ ἡλειψάμην, ἕως τριῶν ἑόδομάδων ἡμερῶν. ν ᾿λναγχοαῖον ζητῆσαι τὴν ποῦ πένθους αἰτίαν - ἀσαφῶς γὰρ αὐτὴν ἡ προφητεία διδάσκε!. Πρῶτον μὲν γὰρ οὐδὲ ἐπέχειτό τις ἀθυμἱας ἀφορμὴ" ὃ τε γὰρ βασιλεὺς ἅμερός τε καὶ φιλάνθρωπος, καὶ τὰ θεῖα τιμῶν, καὶ τοῦ Δανιὴλ τὴν φιλίαν περὶ πολλαῦ ποιούμενος, καὶ ὅλος δ᾽ ὁ λαὸς εἰρήνης πολλῆς διὰ τὴν τοῦ βασιλέως ἀπήλαυεν ἡ πιότητα - μᾶλλον δὲ, εἴ τις προσέχειν ἐθελήσειε τῇ πε τοῦ μακαρίου ᾿ερεμίου προφητείᾳ, καὶ τῇ τῶν τιαραλειπομένων ἱττορίᾳ, καὶ τῇ τοῦ “Ἔσδρα συγ- Ὑραφῇ, εὑρήσει τὸν Κῦρον ἐν τῷ πρώτῳ ἔτει τῆς βασιλείας, ἅπασι τοῖς βουλομένοις τῶν Ἰουδαίων θεῖον ἀνεγεῖραι νεὼν, ὥστε πανταχόθεν θυμτδίας Ἑ εἰν ἀφορμὰς τὸν προφήτην. ᾿Αλλὰ γὰρ εἴ τι; ἀκρ:- (ῶς τούτων ἕχαστον ἐξετάτειεν, αὐτὰ ταῦτα εὑρήσει αἴτια τῆς τοῦ Δανιὴλ ἀχθηδόνο; “ τοῦ γὰρ βασιλέως ἐπιτρέψαντος ἅπασι τοῖς ἐθέλουσι τὴν ἐλευθερίαν καὶ τὴν ἐπάνοδον, οἱ μὲν πλείους οἰκίας ἐν Βχδυλῶνι ζειμάμενοι "δ, καὶ τούτων τῷ δεσμῷ κατεχόμενοι, τῆς ἐπανόδου καταφρονήσαντες, τὴν ξένην τῆς οἰκείας πρηξίλοντο " μόνοι δὲ οἱ τῇς εὐσεδείας ἐρασταὶ, καὶ τῶν πατρῴων νόμων φύλακες, τῶν ἐν Βαδυλῶνι μάτων καταφρονήσαντες, τὴν τῆς πατρίδος ἐρημίαν καὶ αὐτῆς τῆς βασιλείας προὐτίμηταν. Τοῦτο τοίνυν τῷ μακαρίῳ Δανιὴλ μέγιστον εἰργάσατο πένθος " τῆς τε γὰρ θείας ἐπαγγελίας τὸ ἀψευδὲς ὁρῶν, καὶ τοῦ βασιλέως τὸ ἥμερον καὶ φιλάνθρωπον, καὶ τοῦ λαοῦ τὸ δυσπειθὲς καὶ δυσήνιον, σφόδρα τὴν ψυχὴν ἐτρύχξτο, καὶ πενθῶν καὶ θρηνῶν διετέλει. Ζητήσειεν δ᾽ ἄν τις εἰκότως, τί δήποτε τῶν ἄλλων ἕνεκεν, ὡς ἐῤθρηνῶν καὶ ὀλοφυρόμενος, αὐτὸς οὐκ ἐπανῆλθεν εἰς τὴν πατρίδα. Εὑρήσει δὲ τὴν λύσιν, αὑτῆς τῆς αἰχμαλωσίας τὴν αἰτίαν σχοπούμενος. "Ὥσπερ γὰρ οὗ διὰ τὰς οἰκείας πλημμελείας εἴασεν αὐτὸν ὁ Θεὸς δορυάλωτον γενέσθαι, ἀλλὰ τῆς τοῦ λαοῦ προμηθούμενος ὠφελείας, καὶ οἷόν τινα κηδεμόνα καὶ διδάσκαλον αὖτοῖς συμπέμπων - οὕτω καὶ ἐν τῷ τῆς ἐπανόδου χαιρῷ, τῶν πλειόνων τὴν οἴκῃσιν τὴν ἐν Βαδυλῶνι στερξάντων, πάλιν ὁ θεῖος προφήτης συνδιάγειν αὑτοῖς ἀναγκάζεται, ἵνα μὴ ἔρημοι τῆς πνευματικῆς κηδεμονίας γενόμενοι εἰς ἀσέθειαν παντελῶς ἐξωχείλωσι. Τούτου χάριν, καὶ βασιλέως τὴν εὐσέθειαν τιμῶντος τοῦ τηνικάδε κρατοῦντος, καὶ πᾶσαν αὐτῷ θεραπείαν προσφέροντος, καὶ τῶν ἄλλων προτιμῶντος "Ἶ ἁπάντων, οὐδεμίαν ὁ μακάριος Δανιὴλ λαμδάνει παραψυχὴν, ἀλλ᾽ ἀνιᾷ καὶ λίαν αὐτὸν ἀλγύνει ταῦ λαοῦ τὸ δυσπειθὲς, καὶ ἡ τῆς ἀγίας πόλεως λεσεν" «Ἄρτον γὰρ, φησὶ, ἐπιθυμιῶν οὐκ ἔφαγον, καὶ κρέας καὶ οἶνος οὐκ εἰσῆλθεν εἰς τὸ στόμα "5 μόν, καὶ ἄλειμμα οὐκ ἠλειψάμην ἕως τριῶν ἡμερῶν πάσαις ταύταις ταῖς ἡμέραις τῷ σώματι προσενήνοχα, οὐκ ἀλοιφὴν ἔξωθεν, οὐ τροφὴν ἔνδοθεν. Καλῶς δὲ καὶ μάλα προσφόρως οὖκχ ἐπὶ τῶν χρεῶν, ἀλλ᾽ ἐπὶ τοῦ ἄρτου, τὸ τῶν ἐπιθυμιῶν προστέθειχεν “, Ὁ γὰρ ἄρτος ἀναγκαία πάντων τροφὴ " χρεῶν γὰρ" ἀπολαύουσιν οἱ εὐπορώτεροι, ἄρτου δὲ πρὸς τοῖς εὐποῤωτέροις καὶ οἱ πενέστεροι. Διὰ τοῦτο τὸν ὄρτον ἐπιθυμιῶν προσηγόρευσεν, ὡς καὶ κοινὴν ὄντα τροφὴν, καὶ πάσης τροφῆς ἐρασμιώτατον.
b΄, g΄. « En tais hēmerais ekeinais, egō Daniēl ēmēn penthōn treis heddomadas hēmerōn. “Artou epi" "5 thymiōn ouk ephagon, kai chrxas kai ainos ouk eisēlthen eis to stoma mou, kai aleimma ouk hēleipsamēn, heōs triōn heodomadōn hēmerōn. n ᾿lnanchoaion zētēsai tēn pou penthous aitian - asaphōs gar autēn hē prophēteia didaske!. Prōton men gar oude epecheito tis athymias aphormē" ho te gar basileus hameros te kai philanthrōpos, kai ta theia timōn, kai tou Daniēl tēn philian peri pollau poioumenos, kai holos d᾽ ho laos eirēnēs pollēs dia tēn tou basileōs apēlauen hē piotēta - mallon de, ei tis prosechein ethelēseie tę̄ pe tou makariou ᾿eremiou prophēteią, kai tę̄ tōn tiaraleipomenōn hittorią, kai tę̄ tou “Esdra syg- Hyraphę̄, heurēsei ton Kyron en tǭ prōtǭ etei tēs basileias, hapasi tois boulomenois tōn Ioudaiōn theion anegeirai neōn, hōste pantachothen thymtdias He ein aphormas ton prophētēn. ᾿Alla gar ei ti? akr:- (ōs toutōn hechaston exetateien, auta tauta heurēsei aitia tēs tou Daniēl achthēdono? “ tou gar basileōs epitrepsantos hapasi tois ethelousi tēn eleutherian kai tēn epanodon, hoi men pleious oikias en Bchdylōni zeimamenoi "d, kai toutōn tǭ desmǭ katechomenoi, tēs epanodou kataphronēsantes, tēn xenēn tēs oikeias prēxilonto " monoi de hoi tę̄s eusedeias erastai, kai tōn patrǭōn nomōn phylakes, tōn en Badylōni matōn kataphronēsantes, tēn tēs patridos erēmian kai autēs tēs basileias proutimētan. Touto toinyn tǭ makariǭ Daniēl megiston eirgasato penthos " tēs te gar theias epangelias to apseudes horōn, kai tou basileōs to hēmeron kai philanthrōpon, kai tou laou to dyspeithes kai dysēnion, sphodra tēn psychēn etrychxto, kai penthōn kai thrēnōn dietelei. Zētēseien d᾽ an tis eikotōs, ti dēpote tōn allōn heneken, hōs erthrēnōn kai olophyromenos, autos ouk epanēlthen eis tēn patrida. Heurēsei de tēn lysin, hautēs tēs aichmalōsias tēn aitian schopoumenos. "Hōsper gar hou dia tas oikeias plēmmeleias eiasen auton ho Theos doryalōton genesthai, alla tēs tou laou promēthoumenos ōpheleias, kai hoion tina kēdemona kai didaskalon autois sympempōn - houtō kai en tǭ tēs epanodou chairǭ, tōn pleionōn tēn oikę̄sin tēn en Badylōni sterxantōn, palin ho theios prophētēs syndiagein hautois anankazetai, hina mē erēmoi tēs pneumatikēs kēdemonias genomenoi eis asetheian pantelōs exōcheilōsi. Toutou charin, kai basileōs tēn eusetheian timōntos tou tēnikade kratountos, kai pasan autǭ therapeian prospherontos, kai tōn allōn protimōntos "I hapantōn, oudemian ho makarios Daniēl lamdanei parapsychēn, all᾽ anią kai lian auton algynei tau laou to dyspeithes, kai hē tēs agias poleōs lesen" «Arton gar, phēsi, epithymiōn ouk ephagon, kai kreas kai oinos ouk eisēlthen eis to stoma "5 mon, kai aleimma ouk ēleipsamēn heōs triōn hēmerōn pasais tautais tais hēmerais tǭ sōmati prosenēnocha, ouk aloiphēn exōthen, ou trophēn endothen. Kalōs de kai mala prosphorōs oukch epi tōn chreōn, all᾽ epi tou artou, to tōn epithymiōn prostetheichen “, Ho gar artos anankaia pantōn trophē " chreōn gar" apolauousin hoi euporōteroi, artou de pros tois euporōterois kai hoi penesteroi. Dia touto ton orton epithymiōn prosēgoreusen, hōs kai koinēn onta trophēn, kai pasēs trophēs erasmiōtaton.
"In those days I, Daniel, was mourning for three weeks of days. I ate no desirable bread, and neither meat nor wine entered my mouth, and I did not anoint myself with oil, until three weeks of days were completed." It is necessary to seek the cause of the mourning, for the prophecy teaches it obscurely. First, there was no occasion for despondency: the king was gentle and kind, honored divine things, and set great store by Daniel's friendship, and the whole people enjoyed much peace through the king's mildness. Rather, if one attends to the prophecy of blessed Jeremiah, the history of Chronicles, and the book of Ezra, he will find that Cyrus in the first year of his reign [allowed] all the Jews who wished to raise the divine temple, so that from every side there were occasions of joy for the prophet. But if one examines each of these precisely, he will find these very things to be the causes of Daniel's grief. For when the king granted freedom and return to all who wished, most of them, having built houses in Babylon and being held by that tie, despised the return and preferred the foreign land to their own; only the lovers of piety and keepers of the ancestral laws, despising the [possessions] in Babylon, preferred the desolation of their homeland even to the kingdom itself. This caused blessed Daniel the greatest grief: seeing the truthfulness of the divine promise, the gentleness and kindness of the king, and the disobedience and unruliness of the people, he was sorely afflicted in soul and kept mourning and lamenting. One might rightly ask why, if he lamented and grieved on the others' account, he himself did not return to his homeland. He will find the answer by considering the cause of the captivity itself. For as God did not let him become a captive for his own offenses, but out of concern for the people's benefit, sending him with them as a kind of guardian and teacher, so too at the time of the return, since most were content with living in Babylon, the divine prophet is again obliged to stay with them, so that they might not, deprived of spiritual care, make shipwreck in utter impiety. For this reason, although the king then ruling honored his piety, paid him every attention, and preferred him to all others, blessed Daniel received no comfort; but the people's disobedience and the [desolation] of the holy city grieved and pained him greatly … "For I ate no desirable bread," he says, "and neither meat nor wine entered my mouth, and I did not anoint myself with oil until three [weeks] of days" … all these days I gave my body neither ointment from without nor food within. Well and very fittingly he added "desirable" not to the meat but to the bread. For bread is everyone's necessary food: the wealthier enjoy meat, but the poorer as well as the wealthier enjoy bread. That is why he called bread "desirable," as being common food and the most delightful of all.
Textual problem in this passage: see the notes.
Dan 10:2–3 (quotation, high confidence) · 2 Chr 36:22–23 (allusion, high confidence) · Ezra 1:1–4 (allusion, high confidence) · Jer 29:10 (allusion, medium confidence)
Notes and citation
Summary: Daniel mourns not because of any hardship but because most of the exiles, comfortable in Babylon, refused Cyrus's offer of return; he himself stays to care for them, and fasts even from bread.
- The lemma is Dan 10:2–3 (Theodotion). The references are to Jeremiah's prophecy of seventy years, 2 Chr 36:22–23, and Ezra 1:1–4. Lines are lost in the scan where marked "…"; bracketed words supply the sense. Migne's apparatus and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column and apparatus read as Greek letters; Migne's Latin column read as Greek letters; Migne's apparatus read as Greek letters): Β τὴν βίόλον. 5 Β τοῦ πρώτου ἕτους μόνον. 5" Β σημαίνειν. 8 δέ, Β. γάρ, 5᾽ Παρέλαθε, χ. τ. λ, Ρυΐι ἀγγέλους ρυνίίυγ. δ᾽ ἄπ. )ὲ8. ἰμ Β. → ; Αὶ τίογαιν πο} οομ!οὐΐ, οἱ ἔάτο, οἱ νἴθαινι πο θέτο → ; 59 δἰ 415 τοῦ ῖὶ αἀ γε! δογογηῖδο ργορθοιίλιη, δὰ Ρὰῥἰββϑὸ, οἱ ἴμ ραϊγίδυν του οῦϑὶ 88 ποι} 61 (6 Πυ. 45 Β ὑπέχειτο. δ᾽ ὅλ. Ώ63. ἰη Β. δ δειμ, Β αὐάϊϊ, καὶ ἀγροὺς κεκτημένος. συνάγειν. "7 Β προτιθέντος. ὃ Β ἐν τῷ στόματι. ἧμ, [ἡ Βὶ γεμβϑβ. ὅ, θ. ε Εἰ βυβίιϊ θοι] 08 πη608, οἱ νἱάϊ, οἱ → .
Topics: Fasting
Cite (SBL): Theodoret, Comm. Dan. 10.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-2
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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.
10.4PG 81
δ΄. « Καὶ ἐν ἡμέρᾳ εἰκάδι 59 καὶ τετάρτῃ τοῦ μηνὸς τοῦ πρώτου, ἐν τῷ τρίτῳ ἔτει "5, ἐγὼ ἤμην ἐχόμενα " ταῦ ποταμοῦ τοῦ μεγάλου, αὐτός ἐστι Τίγρις “ιν Ἐπισημήνασθαι δεῖ καὶ τὸν μῆνα, καὶ Β «ἃς τῆς νηστείας ἡμέρας, εἰς ἔλεγχον τῇς Ἰουδαίων παρανομίας. Τῇ γὰρ τεσσαρεσκαιδεκάτῃ τοῦ πρώτων μηνὸς πρὸς ἑσπέραν τοῦ θείου νόμου προστάττοντος ἐπιτελεῖν τὸ Πάσχα, ὁ μακάριος Δανιὴλ μέχρι τῆς τετάρτης εἰκάδος ἄσιτος διετέλει, Εἰ δὲ εἴποιεν οἱ Ἰουδαῖοι, ὅτι" ἄρτον ἐπιθυμιῶν οὐκ ἔφαγεν, ἅτε δὴ ἄρτους ἀζύμους ἐσθίων" πρῶτον μὲν τὴν οἰκείαν ἄνοιαν καὶ διὰ τούτων ἐλέγχουσιν " ἄρτος γὰρ καλεῖτᾶι καὶ ὁ ζυμίτης, καὶ ὁ ἄζυμος. “ἔπειτα δὲ τὰ ἐπαγόμενα ἀντικρὺς αὐτῶν ἐμφράττει τὸ ἀναίσχυντον στόμα. « Κρέας γὰρ, φησὶ, καὶ οἶνος οὐκ εἰσῆλθεν εἰς τὸ στόμα μου. » Εἰ δὲ χρεῶν οὐ μετέλαδε, πῶς τὰ Πάσχα ἐπετέλεσεν “; Τὸ γὰρ Πάσχα οὐδὲν ἕτερον" ἢ ἀμνὸς ἄρσην ἐνιαυσιαῖος ", ἄμωμος, πρὸς ἑσπέραν θυόμενος καὶ ὀπτώμενος. Ὁ τοίνυν κρεῶν μὴ μεταλαδὼν, πῶς τὸ Πάσχα ἐπετέλει; Οὐκοῦν οὐκ ἐπετέλεσε 9 τὸ Πάσχα τῷ νόμῳ πειθόμενος, ὃς διαῤῥήδην παρακελεύεται τὰς τρεῖς ἐπιτελεῖν ἑορτὰς εἰς τὸν πόπον, ὃν ἂν ἐκλέξεται Κύριος ὁ Θεός. Ἐναργῶ; τοίνυν παρανομοῦσιν οἱ Ἰουδαῖοι ταύτας ἐν τῇ ξένῃ πολμῶντες ἐπιτελεῖν. Ἡμεῖς δὲ ἐπὶ τὸ προκείμενον ἐπανέλθωμεν. « Τῇ τετάρτῃ, φησὶ, καὶ εἰκάδι: τοῦ πρώτου μηνὸς, ἐν τῷ τρίτῳ ἔτει, ἐγὼ ἤμην ἐχόμενα τοῦ ποταμηῦ τοῦ μεγάλου, αὐτός 7' ἐστι Τίγρις.» Πάλιν καὶ ἐντεῦθεν διδασκόμεθα, ὡς οὐκ ἔσφαλτει ὁ χρόνος " καὶ γὰρ ἐνταῦθα τῷ τρίτῳ ἔτει, ἀλλ' οὗ τῷ πρώτῳ ἔφη τὴν ὀπτασίαν ἑωρακέναι.
d΄. « Kai en hēmerą eikadi 59 kai tetartę̄ tou mēnos tou prōtou, en tǭ tritǭ etei "5, egō ēmēn echomena " tau potamou tou megalou, autos esti Tigris “in Episēmēnasthai dei kai ton mēna, kai B «has tēs nēsteias hēmeras, eis elenchon tę̄s Ioudaiōn paranomias. Tę̄ gar tessareskaidekatę̄ tou prōtōn mēnos pros hesperan tou theiou nomou prostattontos epitelein to Pascha, ho makarios Daniēl mechri tēs tetartēs eikados asitos dietelei, Ei de eipoien hoi Ioudaioi, hoti" arton epithymiōn ouk ephagen, hate dē artous azymous esthiōn" prōton men tēn oikeian anoian kai dia toutōn elenchousin " artos gar kaleitai kai ho zymitēs, kai ho azymos. “epeita de ta epagomena antikrys autōn emphrattei to anaischynton stoma. « Kreas gar, phēsi, kai oinos ouk eisēlthen eis to stoma mou. » Ei de chreōn ou metelade, pōs ta Pascha epetelesen “? To gar Pascha ouden heteron" ē amnos arsēn eniausiaios ", amōmos, pros hesperan thyomenos kai optōmenos. Ho toinyn kreōn mē metaladōn, pōs to Pascha epetelei? Oukoun ouk epetelese 9 to Pascha tǭ nomǭ peithomenos, hos diarrhēdēn parakeleuetai tas treis epitelein heortas eis ton popon, hon an eklexetai Kyrios ho Theos. Enargō? toinyn paranomousin hoi Ioudaioi tautas en tę̄ xenę̄ polmōntes epitelein. Hēmeis de epi to prokeimenon epanelthōmen. « Tę̄ tetartę̄, phēsi, kai eikadi: tou prōtou mēnos, en tǭ tritǭ etei, egō ēmēn echomena tou potamēu tou megalou, autos 7' esti Tigris.» Palin kai enteuthen didaskometha, hōs ouk esphaltei ho chronos " kai gar entautha tǭ tritǭ etei, all' hou tǭ prōtǭ ephē tēn optasian heōrakenai.
"And on the twenty-fourth day of the first month, in the third year, I was beside the great river, which is the Tigris." We must note both the month and the days of the fast, to refute the lawlessness of the Jews. For whereas the divine law commands the Passover to be celebrated toward evening on the fourteenth of the first month, blessed Daniel continued without food until the twenty-fourth. If the Jews say that he ate no "desirable bread" because he was eating unleavened bread, first they convict their own folly by this too, for both leavened and unleavened are called bread; and then what follows stops their shameless mouth outright: "Neither meat nor wine," he says, "entered my mouth." If he took no meat, how did he celebrate the Passover? For the Passover is nothing other than a male lamb a year old, without blemish, sacrificed and roasted toward evening. How then did one who took no meat celebrate the Passover? He did not celebrate the Passover, then, obeying the law, which expressly commands the three feasts to be celebrated in the place the Lord God will choose. The Jews, therefore, plainly break the law when they dare to celebrate them in a foreign land. But let us return to our subject. "On the twenty-fourth," he says, "of the first month, in the third year, I was beside the great river, which is the Tigris." Here again we are taught that the date is not mistaken; for here too he said he saw the vision in the third year, not in the first.
Dan 10:4 (quotation, high confidence) · Dan 10:3 (quotation, high confidence) · Exod 12:3–9 (allusion, high confidence) · Deut 16:16 (allusion, high confidence)
Notes and citation
Summary: Daniel's fast ran through Passover season, showing that he did not keep Passover outside the land the law prescribes, which Theodoret turns against the Jews who keep the feasts in foreign lands.
- The lemma is Dan 10:4. Theodoret's argument against the Jewish practice of keeping Passover in the diaspora is translated as written. The laws referred to are Exod 12:3–9 and Deut 16:5–6, 16.
Topics: Fasting
Cite (SBL): Theodoret, Comm. Dan. 10.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
10.5PG 81
ε΄, ς΄. « Καὶ ἦρα τοὺς ὀφθαλμούς μου, καὶ εἶδον, καὶ ἰδοὺ ἀνὴρ" ἐνδεδυμένος βαδδεὶμ "5, καὶ ἡ ὀσφὺς Ὁ αὐτοῦ περιεζωσμένη χρυσίῳ Ὡφάζ. Καὶ τὸ σῶμφ αὐτοῦ ὡσεὶ Θαρσεῖς. » Βαδδεὶμ δὲ τῇ Ἑλλάδι φωνῇ τὰ βήσσφινᾳ σημαίνεται, Λέγει τοίνυν τὸ μὲν ἔνδυμα τοῦ ὀφθέντος βύσσινον τεθεᾶσθαι, τὴν δὲ ζώνην ἐκ χρυσίου Ὡφὰξ, τουτέστι, χρυσίου λαμπροτάτου καὶ καθαρωτάτου " «ε τὸ δὲ σῶμα αὐτοῦ ὡσεὶ ᾿θαρσεῖς"» ἀντὶ τοῦ, ἐῴκει τῷ δοχιμωτάτῳ χρυσίῳ ἐκ ᾽" θαρσεῖς φερομένῳ “ καὶ γὰρ τῷ Σολομῶντι ἐκεῖθεν τὸ ἅπε- φθον ἐκομίζετο ὐὐτῶς « Καὶ τὸ πρόσωπον ὃὲ αὖ- ποῦ, ὡς εἶδος ἀστραπῆς. » Αἴγλη, φησὶ, φωτοειδὴς ἔκ τοῦ προτώπου ἐφέρετο. «ε Καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡσεὶ λαμπάδες πυρὸς, καὶ οἱ βραχίονες αὐτοῦ καὶ τὰ σκέλη ὡς ὅρασις χαλκοῦ στίλθοντος, καὶ ἡ φωνὴ τῶν λόγων αὐτηῦ, ὡς 15 φωνὴ ὄχλου. » Εἶχε δὲ, φησὶ, καὶ τοὺς ὀφθαλμοὺς πῦρ ἀφιέντας, τοὺς δὲ βραχίονας τῷ καλλίστῳ χαλκῷ ἑοιχότας " ἔδοξας δ᾽ 16 ἂν πλήθους ἀκούειν πολλοῦ διαλεγομένου 77 ἀκούων.
e΄, s΄. « Kai ēra tous ophthalmous mou, kai eidon, kai idou anēr" endedymenos baddeim "5, kai hē osphys Ho autou periezōsmenē chrysiǭ Hōphaz. Kai to sōmph autou hōsei Tharseis. » Baddeim de tę̄ Helladi phōnę̄ ta bēssphiną sēmainetai, Legei toinyn to men endyma tou ophthentos byssinon tetheasthai, tēn de zōnēn ek chrysiou Hōphax, toutesti, chrysiou lamprotatou kai katharōtatou " «e to de sōma autou hōsei ᾿tharseis"» anti tou, eǭkei tǭ dochimōtatǭ chrysiǭ ek ᾽" tharseis pheromenǭ “ kai gar tǭ Solomōnti ekeithen to hape- phthon ekomizeto yytōs « Kai to prosōpon hoe au- pou, hōs eidos astrapēs. » Aiglē, phēsi, phōtoeidēs ek tou protōpou ephereto. «e Kai hoi ophthalmoi autou hōsei lampades pyros, kai hoi brachiones autou kai ta skelē hōs horasis chalkou stilthontos, kai hē phōnē tōn logōn autēu, hōs 15 phōnē ochlou. » Eiche de, phēsi, kai tous ophthalmous pyr aphientas, tous de brachionas tǭ kallistǭ chalkǭ heoichotas " edoxas d᾽ 16 an plēthous akouein pollou dialegomenou 77 akouōn.
"And I raised my eyes and looked, and behold, a man clothed in baddim, and his loins girded with gold of Ophaz; and his body was like Tharsis." Baddim in Greek means linen garments. He says, then, that he saw the clothing of the one who appeared to be of linen, and the belt of gold of Ophaz, that is, of most brilliant and pure gold; "and his body like Tharsis," that is, it resembled the finest gold brought from Tharsis; for refined gold was brought to Solomon from there. "And his face was like the appearance of lightning." A gleam like light, he says, came from his face. "And his eyes were like torches of fire, and his arms and legs like the appearance of gleaming bronze, and the sound of his words like the sound of a multitude." He had, he says, eyes giving off fire and arms like the finest bronze; and hearing him you would have thought you heard a great multitude speaking.
Dan 10:5–6 (quotation, high confidence) · 1 Kgs 10:22 (allusion, medium confidence)
Notes and citation
Summary: The figure in linen with a belt of pure gold, a body like Tarshish gold, and a face like lightning is described as a radiant heavenly messenger.
- The lemma is Dan 10:5–6 (Theodotion). Baddim, Ophaz, and Tharsis are Theodotion's transliterations of the Hebrew. Gold from Tarshish for Solomon: compare 1 Kgs 10:22. Migne's apparatus and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's apparatus read as Greek letters): 4“. Β τέθεικεν. “) γάρ. Κὶ δέ. 53.Α εἰκοστῇ. οινΐ850, καί, συοι! οἰκηι ἰῃ Β 65. 55 ἐν τ᾿ τρ. ἴμ Πουν. ει Α. ΦΑ ἐχόμενος. ἔτει. δὼ. 47 ΒΕ ἐπετέλει. 65 ἔτ, [αὶ 1. 46 ὅτι, )65. 'ὰ Β. ἡ τὰ εἶ τι αὐτός. 1} ρέῃ. χαΐ. → ; Α « Εἰ (Δεἴ.5. 9459 → .
Cite (SBL): Theodoret, Comm. Dan. 10.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-5
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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.
10.7PG 81
ζ΄. ε Καὶ εἶδον ἐγὼ Δανιὴλ μόνος τὴν ὀπτασίαν, καὶ οἱ ἄνδρες οἱ μετ᾽ ἐμοῦ οὐκ εἶδον τὴν ὀπτασίαν, ἀλλ᾽ ἣ ἔκστασις μεγάλη ἐπέπεσεν ἐπ᾽ αὐτοὺς, καὶ ἔφυγον ἐν φόδῳ. ν» ᾿Αλλ’ ἴσω: ἄν τις εἴποι" Καὶ τί δήποτε ἔφυγον, τὴν ὁπτασίαν μὴ θεασάμενοι; ᾿Αλλ᾽ εἰκὸς τοῦτο πλέον αὑτοῖς ἀπεργάσασθαι 15 τὸ δέος " μηδένα γὰρ θεώμενοι, καὶ φωνῆς μεγίστης Β ἽΕχστασιν δὲ ἐνταῦθα καλεῖ οὐ τὴν δειλίαν μόνην, ἀλλὰ καὶ τὴν ἀορασίαν" ἔοικε δὲ ταῦτα τοῖς ἐπὶ ποῦ μακαρίου Παύλου γεγενημένοις κατὰ τὴν ὁδὸν τὴν πλησιάζουσαν τῇ Δαμασκῷ᾽ καὶ γὰρ ἐκεῖ αὐτὸς Ὁ εἶδε περιαστράψαν αὐτὸν φῶς " οἱ δὲ συνόντες ἐθεάσαντο μὲν οὐδὲν, μόνης δὲ ἤκουσαν τῆς φωνῆς. Καὶ ἐνταῦθα τοίνυν ὡσαύτως φεύγουσιν 89 οἱ συνόντες τῷ θείῳ προφήτῃ, μόνης ἀκούσαντες τῆς φωνῆς, μένει δὲ μόνος αὐτός.
z΄. e Kai eidon egō Daniēl monos tēn optasian, kai hoi andres hoi met᾽ emou ouk eidon tēn optasian, all᾽ hē ekstasis megalē epepesen ep᾽ autous, kai ephygon en phodǭ. n» ᾿All’ isō: an tis eipoi" Kai ti dēpote ephygon, tēn hoptasian mē theasamenoi? ᾿All᾽ eikos touto pleon hautois apergasasthai 15 to deos " mēdena gar theōmenoi, kai phōnēs megistēs B HiEchstasin de entautha kalei ou tēn deilian monēn, alla kai tēn aorasian" eoike de tauta tois epi pou makariou Paulou gegenēmenois kata tēn hodon tēn plēsiazousan tę̄ Damaskǭ᾽ kai gar ekei autos Ho eide periastrapsan auton phōs " hoi de synontes etheasanto men ouden, monēs de ēkousan tēs phōnēs. Kai entautha toinyn hōsautōs pheugousin 89 hoi synontes tǭ theiǭ prophētę̄, monēs akousantes tēs phōnēs, menei de monos autos.
"And I, Daniel, alone saw the vision, and the men who were with me did not see the vision, but a great trance fell upon them, and they fled in fear." But perhaps someone will say: Why did they flee, when they did not see the vision? It is likely that this produced more fear in them; for seeing no one, and [hearing] a very loud voice … By "trance" he means here not only fear but also inability to see. This resembles what happened to blessed Paul on the road near Damascus: there too he himself saw a light flash around him, while those with him saw nothing and heard only the voice. So here too those with the divine prophet flee, having heard only the voice, while he alone remains.
Textual problem in this passage: see the notes.
Dan 10:7 (quotation, high confidence) · Acts 9:3–7 (allusion, high confidence)
Notes and citation
Summary: Daniel's companions, hearing but not seeing, flee in fear, as Paul's companions heard the voice on the Damascus road without seeing the light's source.
- The lemma is Dan 10:7. Words are lost in the scan after "a very loud voice"; marked "…". The parallel is Acts 9:3–7 (compare 22:9).
Cite (SBL): Theodoret, Comm. Dan. 10.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-7
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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.
10.8PG 81
η΄. ε« Ἐγὼ γὰρ, φησὶν, ὑπελείφθην μόνος, καὶ εἴδον τὴν ὀπτασίαν τὴν μεγάλην ταύτην, καὶ οὐκ ὑπελείφθη δ' ἐν ἐμοὶ ἰσχὺς, καὶ ἡ δόξα μου μετἐστράφη εἰς διαφθορὰν, καὶ οὐκ ἐκράτησα ἰσχύος. » Τοσοῦτον γάρ μοι ἐνέπεσε, δέος ἀπ᾽" ἐκείνης τῆς θεωρίας;, ὡς διαλυθῆναι μὲν δ'΄ τῶν ἄρθρων τὴν ἁρμονίαν, ἀμειφθῆναι δὲ τῆς τοῦ σώματος ἐπιφανείας τὸ χρῶμα, πάσης δὲ ἰσχύος ἔρημόν με γενέσθαι.
ē΄. e« Egō gar, phēsin, hypeleiphthēn monos, kai eidon tēn optasian tēn megalēn tautēn, kai ouk hypeleiphthē d' en emoi ischys, kai hē doxa mou metestraphē eis diaphthoran, kai ouk ekratēsa ischyos. » Tosouton gar moi enepese, deos ap᾽" ekeinēs tēs theōrias?, hōs dialythēnai men d'΄ tōn arthrōn tēn harmonian, ameiphthēnai de tēs tou sōmatos epiphaneias to chrōma, pasēs de ischyos erēmon me genesthai.
"For I was left alone," he says, "and saw this great vision, and no strength was left in me, and my glory was changed into corruption, and I retained no strength." Such fear fell on me from that sight, he says, that the joining of my limbs was loosened, the color of my body's surface was changed, and I was left without any strength.
Dan 10:8 (quotation, high confidence)
Notes and citation
Summary: Left alone with the vision, Daniel loses all strength and color from fear.
Cite (SBL): Theodoret, Comm. Dan. 10.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-8
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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.
10.9PG 81
θ΄. « Καὶ ἤκουσα, φησὶ, τὴν φωνὴν τῶν λόγων αὐτοῦ, καὶ ἐν τῷ ἀκοῦσαί με 6 ἤμην κατανενυγμένος ἐπὶ πρόσωπόν μου "5, καὶ τὸ πρόσωπόν μου ἐπὶ τὴν γῆν.» Παραυτίκα γὰρ, φησὶ, τῆς μεγίστης ἐκείνης ἀκούσας φωνῆς, ἔπεσα μὲν πρηνής ἰδεῖν ἃς μὴ δυνάμενος τὴν φρικώξη θεωρίαν, εἰς τὴν γῆν μὸν τὸ πρόσωπον τέθεικα. "ς ε Καὶ ἰδοὺ χεὶρ ἁπτομένη μου, καὶ πγειρέ με ἐπὶ τὰ γόνατά μου, καὶ 57 ἐπὶ τὰ ἴχνη τῶν χειρῶν νόμην οἷόν τινος χειρὸς ἁπτομένης μου, καὶ ἀνορθούσης" ἐγὼ δὲ τοῖς τε γόνασι καὶ ταῖς χερσὶ χρώμενος (διέλυσέ με γὰρ τὸ δέος), ἐπειρώμην ἀνίστασθαι.
th΄. « Kai ēkousa, phēsi, tēn phōnēn tōn logōn autou, kai en tǭ akousai me 6 ēmēn katanenygmenos epi prosōpon mou "5, kai to prosōpon mou epi tēn gēn.» Parautika gar, phēsi, tēs megistēs ekeinēs akousas phōnēs, epesa men prēnēs idein has mē dynamenos tēn phrikōxē theōrian, eis tēn gēn mon to prosōpon tetheika. "s e Kai idou cheir haptomenē mou, kai pgeire me epi ta gonata mou, kai 57 epi ta ichnē tōn cheirōn nomēn hoion tinos cheiros haptomenēs mou, kai anorthousēs" egō de tois te gonasi kai tais chersi chrōmenos (dielyse me gar to deos), epeirōmēn anistasthai.
"And I heard," he says, "the sound of his words, and when I heard I was stunned on my face, and my face was to the ground." For as soon as I heard that very loud voice, he says, I fell prostrate, and, unable to look at the dreadful sight, I put my face to the ground. "And behold, a hand touched me and raised me on my knees and on the palms of my hands." [It seemed to me, he says, that I] felt as it were a hand touching me and lifting me up; and I, using my knees and my hands (for fear had loosened my strength), tried to rise.
Textual problem in this passage: see the notes.
Dan 10:9–10 (quotation, high confidence)
Notes and citation
Summary: Daniel falls on his face at the voice, and a hand raises him to his knees and hands.
- The lemma is Dan 10:9–10. Words are lost in the scan before "felt as it were a hand"; the bracket supplies the sense. Migne's Latin column is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters): φοτίν ἱ1, φαΐ νἱβίοηθπι πο υἱάδγυηι ἢ Αἱ γϑν ϑἰ ποι ἰὰ δι εἰγου μι [εἰδὲῖ, “οἱ φυΐ δῆ 60 Ἔγαπὶ πἰδὶϊ υἱποπλ, 05 που ἰδ ἰϑυσὰμι δε ἰδὶ. → .
Cite (SBL): Theodoret, Comm. Dan. 10.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-9
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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.
10.11PG 81
τα΄, « Ὁ δὲ εἶπε πρός με " Δανιὴλ, ἀνὴρ δ᾽ ἐπιθυμιῶν, σύνες ἐν τοῖς λόγοις τούτοις "9, οἷς ἐγὼ λαλῶ πρὸς σὲ, καὶ στῆθι ἐπὶ τῇ στάσει σου, ὅτι νῦν Ἵ8 ἀπεστάλην πρὸς σέ. ν Πρόσεχε, φησὶν, ἀχριθῶς τοῖς ὑπ' ἐμοῦ λεγοιένοις, καὶ τὸ δέος ἀποθέμενος, μετὰ συνέσεως ἄχυυε τῶν ῥηθησομένων " ταῦτα γὰρ ἀπεστάλην διδάξαι σε" ἐπειδὴ τῶν μὲν τοῦ πώματος ἐπιθυμιῶν κρείττων ἐφάνης, ἐραστὴς δὲ ἐγένου τῶν θείων, καὶ φιλοστόργως δὲ περὶ τὸν λαὺν διακείμενος τὰ τούτῳ συμθηπτόμενᾳ μαθεῖν ἐπεθύμησας, καλεῖ δὲ αὐτὸν οὐ Βαλτάσαρ, ἀλλὰ Δανεή.1" τὸ μὲν γὰρ ἣν Χαλδαίων, τὸ ὃὲ Ἑθραΐων ὄνομα " καὶ τὸ μὲν ὑπὺ εὐσεθῶν ἐτέθη, τὸ δὲ ὑπὸ δυτσεδῶν προσἐτέθη. Σημαίνε!: δὲ τὸ Δαγιὴ2 τῇ Ἑλλάδι σωνῇ χρίσιν Θεοῦ " ὡς εἶναι αὐτὸν καὶ φερώνυμον, καὶ δι᾿ αὐτῶν κηρύττειν τῶν πραγμάτων, ὡς ἐρθᾷ καὶ δικαίᾳ χρίσει χρώμενος ὁ θεὸς τῆς προφτητιχῆς αὖτὸν ἠξίωσε χάριτος, καὶ τὰ πολλαῖς ὕπτερον γενεαῖς πρός με τὸν λόγον, ἀνέστην ἔντρομος. » Ἤρχεσς μὲν γὰρ ὁ λόγος ἀναστῖσαί με, παντελῶς δὲ τὸ δέος
ta΄, « Ho de eipe pros me " Daniēl, anēr d᾽ epithymiōn, synes en tois logois toutois "9, hois egō lalō pros se, kai stēthi epi tę̄ stasei sou, hoti nyn Hi8 apestalēn pros se. n Proseche, phēsin, achrithōs tois hyp' emou legoienois, kai to deos apothemenos, meta syneseōs achyye tōn rhēthēsomenōn " tauta gar apestalēn didaxai se" epeidē tōn men tou pōmatos epithymiōn kreittōn ephanēs, erastēs de egenou tōn theiōn, kai philostorgōs de peri ton laun diakeimenos ta toutǭ symthēptomeną mathein epethymēsas, kalei de auton ou Baltasar, alla Daneē.1" to men gar hēn Chaldaiōn, to hoe Hethraïōn onoma " kai to men hypy eusethōn etethē, to de hypo dytsedōn prosetethē. Sēmaine!: de to Dagiē2 tę̄ Helladi sōnę̄ chrisin Theou " hōs einai auton kai pherōnymon, kai di᾿ autōn kēryttein tōn pragmatōn, hōs erthą kai dikaią chrisei chrōmenos ho theos tēs prophtētichēs auton ēxiōse charitos, kai ta pollais hypteron geneais pros me ton logon, anestēn entromos. » Ērchess men gar ho logos anastisai me, pantelōs de to deos
"And he said to me, 'Daniel, man of desires, understand the words that I speak to you, and stand upright, for now I have been sent to you.'" Attend carefully, he says, to what I say, put away your fear, and listen with understanding to what will be said; for I have been sent to teach you these things, since you have shown yourself stronger than the desires of the body, have become a lover of divine things, and, being affectionately disposed toward the people, have longed to learn what will happen to them. He calls him not Belteshazzar but Daniel; for the one was a Chaldean name and the other a Hebrew; the one was given by pious men, the other added by impious ones. "Daniel" in Greek means "judgment of God"; so he was rightly named, and proclaims by the facts themselves that God, using right and just judgment, counted him worthy of prophetic grace and of [foreknowing] what would happen many generations later … "[And when he had spoken] this word to me, I stood up trembling." For the word was enough to raise me, but the fear [did not] entirely …
Textual problem in this passage: see the notes.
Dan 10:11 (quotation, high confidence)
Notes and citation
Summary: The angel calls Daniel by his Hebrew name, "judgment of God", fitting for one judged worthy to foresee distant events, and bids him rise and listen.
- The lemma is Dan 10:11. The etymology of Daniel as "judgment of God" is Theodoret's. Lines are lost in the scan where marked "…"; bracketed words supply the sense from the lemma. Migne's apparatus and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's apparatus and Latin column read as Greek letters): Β ὡσεί. 156 Β ἔδοξα δέ. " φεύγ. Β δἀΐ. μέν. φωνὴν ῥημάτων αὐτοῦ. δι ἔστ, με. θ69. ἰη Β. δι. Β οὐ κατελείφθη. 86 ἐπὶ πρ. μου. θυς. ἿΑ διαλεγομένου πολλοῦ 18. Βὶ ἐνεργάσασθαι. 83 ἢ ἐπέπεσεν. ἰπ. Α. 80 τούτ, [λ}ὲ5. ἴῃ) Β., 1 αὖτ. Β δι. μέν. 83Β ὑπ. μέν. Β μου. "'΄ μέ. Α δἀϊ!. 51 καὶ -- ἔστι με, Α καὶ ταρσοὺς χειρῶν μο.. ν᾽ ἐπὶ, Β ἐν, τ 5518 5}18} δὲ 16.» Αἰτδη δε, ἐπα εἶν, ἀΠκοιίον ἃ] Α → ; Ῥίον 1118 αἰ δα! ει 511} ρΓΘ 668. ΡγΪηεὶρίἸν8 φγιηνς νϑοΐ δά ορίτυἱαπυπν π] ἢ], οἱ σ → .
Cite (SBL): Theodoret, Comm. Dan. 10.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-11
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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.
10.12PG 81
ιβ'. « Καὶ εἴπε πρός με" Μὴ φοδοῦ, Δανιὴλ, ὅτι ἀπὸ τῆς πρώτης ἡμέρας, ἧς ἔδωκας τὴν καρδίαν δου τοῦ συνιέναι καὶ χαχωθῆναι ἐναντίον Κυρίου τοῦ Θεοῦ σου, ἐχούσθησαν οἱ λόγοι σου, καὶ ἐγὼ ἦλθον ἐν τοῖς λόγοις σου. » Ἐντεῦθεν διδασκόμεθα, ὅσον ἡμᾶς ἡ αὐθαίρετος ὀνίνησι κάκωσις. Καὶ γὰρ ὁ μακάριος Δανιὴλ κακώσας ἑαυτὸν τῇ αὐθαιρέτῳ νηστείᾳ, καὶ τὸν Κύριον ἐχξητήσας. παραυτίκα πέπειχεν, καὶ ὧν ἐπεπόθησεν ἔτυχεν. Τοῦτο γὺρ καὶ ὁ ὀφθεὶς αὐτῷ δῆλον ποιεῖ “ « ᾿Απὸ γὰρ τῆς πρώτης, φησὶν, ἡμέρας, ἧς ἔδωκας τὴν καρδίαν σου συνιέναι καὶ χαχωθῆναι ἐναντίον Κυρίου τοῦ Θεοῦ σου, ᾿χούσθησαν οἱ λόγοι σου" ν» τεκμήριον δὲ τούτου μέγιστον ἔχεις τὴν ἐμὴν παρουσίαν. « Ἐγὼ γὰρ Ἦλθον, φησὶν, ἕν τοῖς λόγοις σοὺ "» ἄντὶ τοῦ, Διὰ τοὺς λόγους σου, καὶ ἣν" προσενήνοχας δέησιν. εκ’. ν Καὶ ὁ ἄρχων, φησὶ, βασιλείας Περσὼν εἰστήκει ἐξ ἐναντίας μου, εἴκοσι καὶ μίαν ἡμέραν.» ν᾿ Ἐν αὐτῇ, φησὶ, τῇ πρώτῃ ἡμέρᾳ τῆς προσευχῆς σου δεχθείσης σου τῆς ἱχετείας, ἀπεστάλην πρὸς σέ" πάσας δὲ ταύτας τὰς ἡμέρας διεκώλυσέ " μου τὴν πρὸς σὲ ἄτιξιν ὁ τῆς τῶν Περσῶν βασιλείας ἄρχων. « Καὶ ἰδοὺ Μιχαὴλ εἷς τῶν ἀρχόντων τῶν πρώτων ἦλθε βοηθῆσαί μοι, καὶ αὐτὸν κατέλιπον ἐκεῖ μετ Β τοῦ ἄρχοντος βασιλέως " Περσῶν. » Ταῦτα σατέστερον ἡμᾶς διδάσκει ὁ μακάριος Μωσῆς. « Ὅτε γὰρ, φησὶ, διεμέρισεν ὁ Ὕψιστος ἔθγη, ὡς διέσπειρεν υἱοὺς ᾿Αδὰμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ. » Καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς " Ἐὺαγγελίοις φησὶ τοῖς ἀποστόλοις "ε Ὁρᾶτε, μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, ὅτι ἦ οἱ ἄγγελα αὐτῶν καθ᾽ ἡμέραν ὁρῶσ! τὸ πρόσωπον τοῦ Πατρό; μου ἐν τοῖς οὐρανοῖς. » Καὶ ἄλλα δὲ τωλλὰ τοιαῦτα ἐν" τῇ θείᾳ Γραφῇ. Διδασκόμεθα τοίνυν ἐκ τυύτων, ὡς τῶν ἀγγέλων μὲν ἕκαστος τὴν ἑκάστου ἡμῶν λάττειν, καὶ τῶν τοῦ πονηροῦ δαίμονος ἐπιθουλῶν ἀπαλλάττειν οἱ δὲ ἀρχάγγελοι τὰς τῶν ἐθνῶν ἐπὲ- Μωπῆῇς. Συβφωνεῖ δὲ τούτοις καὶ ὁ μακάριος Δανιήλ᾽ λέγει γὰρ καὶ αὐτὸς τῆς βασιλείως Περσῶν ἄρχοντα" καὶ πάλιν μετὰ βραχέα, ἄρχοντα τῶν Ἑλλήνων, καὶ τὴν Μιχαὴλ δὲ "» ἄρχοντᾳ τοῦ "σριἣμι ἀποκαλεῖ. Τούτων τοίνυν ἐντεῦ ἐν τε κἀκεῖθεν δήλων γεγενημένων, ζητητέον τί δήποτε ὁ τῆς Περσικῆς βασιλείας ἄρχων ἐναντιοῦσθαι ἐδόκει τῷ τὴν ὑπὲρ τοῦ λαοῦ ποιουμένῳ συνηγορίαν. Ὅτι μὲν γὰρ παθῶν ἔσει τῶν ἀγγέλων ἡ φύσις ἀμείνων, καὶ ἁγιωσύνης ἀνάπλεως, παντί ποὺ ὄχλον. Ὅτι δὲ καὶ τοῖς θείοις νεύμασιν ἀνενδοιάστως ἕπονται, καὶ τοῦτο πανταχίθεν ἔστι καταμαθεῖν. Πῶς τοίνυν τῇ τῶν Ἰτραηλιτῶν κηδεμονίᾳ ἐναντιοῦσθαι ἐδόκει᾽ τῆς ΠΞροσῶν βατιλείας ὁ ἄρχων; ᾿Αλλὰ γὰρ εἴ τις ἀχριθῶς κατανοεῖν " ἐθελήσειεν, εὑρήσει τῶν εἰρημένων τὸν νοῦν. Ὃ τε γὰρ τῶν Περσῶν ἄρχων, καὶ ὁ τῶν ᾿Ελλήνων ἄρχων, τουτέστιν, οἱ τὴν τούτων φυλᾳσὴν τε καὶ ἐπιμέλειαν ἐγκεχειρισμένοι, ἀναγκαίως, ἅτε ϑὴ φιλοστόργως περὶ τούτους δ'αχείμενοι, ὧν πἣν κηδεμονίαν εἶχον, καὶ τοῦ Ἰσρᾳὴλ δὲ τὴν παρανομίαν ὁρῶντες, ἐδυσχέραινον πλείονος αὑτοὺς βλέποντες ἀπολαύοντας προμηθείας. Οὐ ᾽ γὰρ δεισαν τὸ μυστήριον τὸ ἀποκεκρυμμένον ἐν τῷ Θεῷ τῷ πάντα" κτίσαντι., Μετὰ γὰρ τὴν τοῦ Σωτῆρος ἡμῶν ἐνανθρώπησιν, ὡς ὁ μακάριος ἔφη Παῦλος, ἐγνωρίσϑη ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ", διὰ τῆς Ἐκκλησίας ἡ πολυποέκιλος σοφία τοῦ Θεοῦ. Τοῦτο τοίνυν τὸ μυστήριον ἀγνοοῦντες, καὶ τὴν πολλὴν τοῦ - θεοῦ περὶ τὸν ἡσραὴλ πρόνοιαν ὀρῷντες οἱ τῶν ἄλλων ἐθγῶν τὴν ἐπιμέλειαν πεπιστευμένοι, ἐδυσχέρᾶινον θεώμενοι; μάλιστα μετὰ νόμον, καὶ προφήτας, καὶ τοσαύτην διδασκαλίαν τε καὶ κηδεμονίαν, χεῖρον " τῶν ὑπ᾽ αὐτῶν ποιμαινομένων διακειμένους, καὶ πλείοσιν ἐμπεφυρμένους κακοῖς, Τοῦτο καὶ ὁ τῷ μακαρίῳ Δανιὴλ ὀφθεὶς ἄγγελος ἔλεγε" « Καὶ ὁ ἄρχων βασιλείας Περσῶν εἱστήκει ἐξ ἐναντίας μου εἴκοσι καὶ μίαν ἡμέραν" » ἀντὶ τοῦ, Ταύτας ἁπάπας τὰς ἡμέρας πείθων αὑτὸν διετέλουν, ὡς δικαίως «αύτης οὗτοι ἀξιοῦνται τῆς προμηθείας " συνηγόρει κόντων. « Καὶ αὐτὸν, φησὶ, κατέλιπον ἐκεῖ μετὰ τοῦ
ib'. « Kai eipe pros me" Mē phodou, Daniēl, hoti apo tēs prōtēs hēmeras, hēs edōkas tēn kardian dou tou synienai kai chachōthēnai enantion Kyriou tou Theou sou, echousthēsan hoi logoi sou, kai egō ēlthon en tois logois sou. » Enteuthen didaskometha, hoson hēmas hē authairetos oninēsi kakōsis. Kai gar ho makarios Daniēl kakōsas heauton tę̄ authairetǭ nēsteią, kai ton Kyrion echxētēsas. parautika pepeichen, kai hōn epepothēsen etychen. Touto gyr kai ho ophtheis autǭ dēlon poiei “ « ᾿Apo gar tēs prōtēs, phēsin, hēmeras, hēs edōkas tēn kardian sou synienai kai chachōthēnai enantion Kyriou tou Theou sou, ᾿chousthēsan hoi logoi sou" n» tekmērion de toutou megiston echeis tēn emēn parousian. « Egō gar Ēlthon, phēsin, hen tois logois sou "» anti tou, Dia tous logous sou, kai hēn" prosenēnochas deēsin. ek’. n Kai ho archōn, phēsi, basileias Persōn eistēkei ex enantias mou, eikosi kai mian hēmeran.» n᾿ En autę̄, phēsi, tę̄ prōtę̄ hēmerą tēs proseuchēs sou dechtheisēs sou tēs hicheteias, apestalēn pros se" pasas de tautas tas hēmeras diekōlyse " mou tēn pros se atixin ho tēs tōn Persōn basileias archōn. « Kai idou Michaēl heis tōn archontōn tōn prōtōn ēlthe boēthēsai moi, kai auton katelipon ekei met B tou archontos basileōs " Persōn. » Tauta satesteron hēmas didaskei ho makarios Mōsēs. « Hote gar, phēsi, diemerisen ho Hypsistos ethgē, hōs diespeiren huious ᾿Adam, estēsen horia ethnōn kata arithmon angelōn Theou. » Kai ho Kyrios en tois hierois " Euangeliois phēsi tois apostolois "e Horate, mē kataphronēsēte henos tōn mikrōn toutōn, hoti ē hoi angela autōn kath᾽ hēmeran horōs! to prosōpon tou Patro? mou en tois ouranois. » Kai alla de tōlla toiauta en" tę̄ theią Graphę̄. Didaskometha toinyn ek tyytōn, hōs tōn angelōn men hekastos tēn hekastou hēmōn lattein, kai tōn tou ponērou daimonos epithoulōn apallattein hoi de archangeloi tas tōn ethnōn epe- Mōpēę̄s. Sybphōnei de toutois kai ho makarios Daniēl᾽ legei gar kai autos tēs basileiōs Persōn archonta" kai palin meta brachea, archonta tōn Hellēnōn, kai tēn Michaēl de "» archontą tou "sriēmi apokalei. Toutōn toinyn enteu en te kakeithen dēlōn gegenēmenōn, zētēteon ti dēpote ho tēs Persikēs basileias archōn enantiousthai edokei tǭ tēn hyper tou laou poioumenǭ synēgorian. Hoti men gar pathōn esei tōn angelōn hē physis ameinōn, kai hagiōsynēs anapleōs, panti pou ochlon. Hoti de kai tois theiois neumasin anendoiastōs hepontai, kai touto pantachithen esti katamathein. Pōs toinyn tę̄ tōn Itraēlitōn kēdemonią enantiousthai edokei᾽ tēs PXrosōn batileias ho archōn? ᾿Alla gar ei tis achrithōs katanoein " ethelēseien, heurēsei tōn eirēmenōn ton noun. Ho te gar tōn Persōn archōn, kai ho tōn ᾿Ellēnōn archōn, toutestin, hoi tēn toutōn phyląsēn te kai epimeleian enkecheirismenoi, anankaiōs, hate ϑē philostorgōs peri toutous d'acheimenoi, hōn pēn kēdemonian eichon, kai tou Isrąēl de tēn paranomian horōntes, edyscherainon pleionos hautous blepontes apolauontas promētheias. Ou ᾽ gar deisan to mystērion to apokekrymmenon en tǭ Theǭ tǭ panta" ktisanti., Meta gar tēn tou Sōtēros hēmōn enanthrōpēsin, hōs ho makarios ephē Paulos, egnōrisϑē tais archais kai tais exousiais ", dia tēs Ekklēsias hē polypoekilos sophia tou Theou. Touto toinyn to mystērion agnoountes, kai tēn pollēn tou - theou peri ton hēsraēl pronoian orǭntes hoi tōn allōn ethgōn tēn epimeleian pepisteumenoi, edyscherainon theōmenoi? malista meta nomon, kai prophētas, kai tosautēn didaskalian te kai kēdemonian, cheiron " tōn hyp᾽ autōn poimainomenōn diakeimenous, kai pleiosin empephyrmenous kakois, Touto kai ho tǭ makariǭ Daniēl ophtheis angelos elege" « Kai ho archōn basileias Persōn heistēkei ex enantias mou eikosi kai mian hēmeran" » anti tou, Tautas hapapas tas hēmeras peithōn hauton dieteloun, hōs dikaiōs «autēs houtoi axiountai tēs promētheias " synēgorei kontōn. « Kai auton, phēsi, katelipon ekei meta tou
"And he said to me, 'Do not fear, Daniel, for from the first day that you set your heart to understand and to humble yourself before the Lord your God, your words were heard, and I have come because of your words.'" From this we learn how much voluntary self-humbling benefits us. For blessed Daniel, having humbled himself by voluntary fasting and sought the Lord, persuaded him at once and obtained what he longed for. The one who appeared to him makes this clear: "From the first day," he says, "that you set your heart to understand and to humble yourself before the Lord your God, your words were heard"; and you have my coming as the greatest proof of it. "For I have come," he says, "because of your words," that is, because of your words and the petition you offered. "And the ruler of the kingdom of the Persians," he says, "stood against me twenty-one days." On the very first day of your prayer, he says, when your supplication was received, I was sent to you; but all these days the ruler of the kingdom of the Persians hindered my coming to you. "And behold, Michael, one of the chief rulers, came to help me, and I left him there with the ruler of the king of the Persians." Blessed Moses teaches us this more clearly: "When the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God." And the Lord in the holy Gospels says to the apostles, "See that you do not despise one of these little ones; for their angels always see the face of my Father in heaven." And there are many other such passages in divine Scripture. From these, then, we learn that each of the angels [is entrusted] to guard the [life] of each of us and to deliver us from the plots of the evil demon, while the archangels have been entrusted with the [care] of the nations, as … Moses. Blessed Daniel agrees with this; for he too speaks of a ruler of the kingdom of the Persians, and a little later of a ruler of the Greeks, and he calls Michael the ruler of Israel. These things being clear from here and there, we must ask why the ruler of the Persian kingdom seemed to oppose the one pleading for the people. That the nature of angels is superior to passions and full of holiness is [plain] to everyone; and that they follow the divine nods without hesitation can be learned from every side. How then did the ruler of the Persian kingdom seem to oppose the care of the Israelites? If one is willing to consider carefully, he will find the meaning of what was said. The ruler of the Persians and the ruler of the Greeks, that is, those entrusted with their guarding and care, being naturally affectionate toward those in their charge, and seeing the lawlessness of Israel, were displeased to see them enjoy greater providence. For they did not [know] "the mystery hidden in God who created all things." For after the incarnation of our Savior, as blessed Paul said, "the manifold wisdom of God was made known to the principalities and powers through the church." Not knowing this mystery, then, and seeing God's great providence for Israel, those entrusted with the care of the other nations were displeased, seeing them, especially after the law, the prophets, and so much teaching and care, in a worse state than those they shepherded and steeped in more evils. This is what the angel who appeared to blessed Daniel was saying: "And the ruler of the kingdom of the Persians stood against me twenty-one days"; that is, all these days I kept persuading him that they were justly counted worthy of this providence … "And I left him there," he says, "with the …"
Textual problem in this passage: see the notes.
Dan 10:12–13 (quotation, high confidence) · Deut 32:8 (quotation, high confidence) · Matt 18:10 (quotation, high confidence) · Eph 3:9–10 (quotation, high confidence) · Dan 10:20–21 (allusion, high confidence)
Notes and citation
Summary: God heard Daniel's fasting prayer at once; the angel's delay by the "prince of Persia" shows that angels guard individuals and archangels nations, and that the guardians of other nations, not yet knowing the mystery revealed through the church, resented God's favor to sinful Israel.
- The lemma is Dan 10:12–13 (Theodotion). Quotations: Deut 32:8 LXX ("according to the number of the angels of God"); Matt 18:10; Eph 3:9–10. The end of the lemma of verse 13, lost here in the scan, appears displaced in the next section. Lines are lost where marked "…"; bracketed words supply the sense. Migne's apparatus is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's apparatus read as Greek letters): δε ἄτι, χο τὶ ἃ. ΑΙ, ς. ἰὸς. κε ῆν, Πὲ ρναθιν, δι᾽, 7 ἐν 8 μέδμ. ἔστιν εὑρεῖν. 3. ἵε, ε. → .
Cite (SBL): Theodoret, Comm. Dan. 10.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-12
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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.
10.14PG 81
ιδ΄, « Καὶ Ἦλθον συνετίσαι σε, ὅσα ἀπαντήσει" πῷ λαῷ σου ἐπ᾽ ἐσχάτων ᾽" τῶν ἡμερῶν, ὅτι ἰδοὺ "' ἢ ὅρασις εἰς ἡμέρας. ν» Καὶ ἐμοῦ δὲ ᾽", φησὶν, ἀφτκομένου 5 πρὸς σὲ ἐπὶ τῷ σε προδιδάξαι τὰ μετ᾽ "" οὗ πολὺ» χρόνον συμθησόμενα τῷ λαῷ σου, ἐπέμειψν 15 ὁ Μιχαὴλ τῷ ἄρχοντι βασιλείας '5 Περσῶν διαλεγόμεγος. Καὶ οὐκ ἁπλῶς εἶπε τῷ ἄρχηντι Περ- καὶ ὁ Μιχαὴλ εἷς τῶν πρώτων ὑπάρχων ἀρἄρχοντος βασιλείας " Περσῶν. » Ὁ σῶν, ἀλλὰ ε τῷ ἄρχοντι βατιλείας: Περσῶν, »ν ἀντὶ τοῦ, καὶ αὑτοῦ τοῦ βασιλέως Περσῶν ἄρχει» " πε-
id΄, « Kai Ēlthon synetisai se, hosa apantēsei" pǭ laǭ sou ep᾽ eschatōn ᾽" tōn hēmerōn, hoti idou "' ē horasis eis hēmeras. n» Kai emou de ᾽", phēsin, aphtkomenou 5 pros se epi tǭ se prodidaxai ta met᾽ "" hou poly» chronon symthēsomena tǭ laǭ sou, epemeipsn 15 ho Michaēl tǭ archonti basileias '5 Persōn dialegomegos. Kai ouk haplōs eipe tǭ archēnti Per- kai ho Michaēl heis tōn prōtōn hyparchōn ararchontos basileias " Persōn. » Ho sōn, alla e tǭ archonti batileias: Persōn, »n anti tou, kai hautou tou basileōs Persōn archei» " pe-
"And I have come to make you understand what will befall your people in the last of the days, for the vision is yet for days." And when I came to you, he says, to teach you in advance what will happen to your people not long after, Michael remained, speaking with the ruler of the kingdom of the Persians. And he did not simply say "with the ruler of the Persians" … ["and Michael, one of the chief rulers, … with the ruler of the kingdom of the Persians."] … but "with the ruler of the kingdom of the Persians," meaning, of the one who rules even the king of the Persians himself …
Dan 10:14 (quotation, high confidence) · Dan 10:13 (quotation, high confidence)
Notes and citation
Summary: Michael stays to deal with the angel set over the Persian kingdom while Gabriel comes to reveal Israel's future.
- The lemma is Dan 10:14. A displaced line of the lemma of verse 13 ("and Michael, one of the chief rulers … with the ruler of the kingdom of the Persians") stands in the scan in the middle of this comment and is translated in brackets where it stands. The section breaks off in the scan; marked "…". Migne's Latin column and apparatus are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column and apparatus read as Greek letters; Migne's Latin column read as Greek letters): «αἱ 8688 οἱ νἱ εάν οθιας, ἀἰσοθαὶ : ε Εὸ ργῖμοἱ ροιβυϑίδγο δία Δ θϑη}., μι Γ ἐο8 6 ργου ἀμ 11 δὲ μοι → ; Υεκϑβ. 14. « Εἰ νϑηὶ υἱ ἐοοσγὸπ) ἴ6 αυ οι ὸ αὐ τὸ, 12 6ἤ, υἱ αι ἃ Ῥμαχ, Β ργάπὶ. ὁ, 39 δέ. ο5. 'π Β. "Βὶ βασιλέως. " ἢ" ἀπαντήσεται. 198} ἐσχάτου. ΜΒ μετά, οπνἶβθο, οὐ. "5 Β ἔμεινεν. 18} δοκεῖ. 5 ἐξουσ, [000 εἷ!. 864. ἐν τοῖς ἐπουρανίοις. τι ἰδού. 1 ἔτι, 3. κατανοῆσαι θελήσειεν, ᾽Β οὐδέ. "πάντα. 5. Β χείρω. 7 ἔλ, Βργβηι. αἰνιττόμενος. “δέ, [)05. ἰη δ. 3} ἀφ. Β ἐρχομένου. δι Θὲ Π ρανγίνηι. Οἴυ8. 811}, οἱ χ 00 ἰοιροτα ποη οποία ἴῃ πὴ τοῦ, οἱ δρί γί Π01) 68. γε] 6115. νη }}}..» Οὐπὶ διυιϊηι παι οΟη [Ὁ 5:06 ἃς ρου γαῖ θη ἱπιρίονι, ποι αἱ θοῦ, βαὰ οπόγοι 1} ἀουΐίαι ἐγ θυ 6 8, πὸ σο"ϑδρίσιίυ8, οἱ οὐ ἰρδὶ5., αἱ οἴη ᾿Οη ηἰ δ γον 66, οἱ οδῖο τον 8118. » 1106 651, πὸ 80" Ἰοἰτυς Α → .
Cite (SBL): Theodoret, Comm. Dan. 10.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-14
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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.
10.15PG 81
ιε΄. ε Καὶ ἐν τῷ λαλῆσαι αὐτὸν μετ᾽ ἐμοῦ κατὰ τοὺς λόγους τούτους, ἔδωκα τὸ πρόσωπόν μον εἰς τὴν γῆν, καὶ χατενύγην. » ᾿Ακούσας γὰρ, ὅτι καὶ τῶν ἀγγέλων οἱ πρῶτοι δυσχεραίνουσι τὴν γινομένην εἰς τὸν λαὺν κηδεμονίαν, ἀθυμίας πάλιν ἀναπληἐς’, ιζ΄, ε Καὶ ἰδοὺ ὡς ὁμοίωσις Υἱοῦ ἀνθρώπου ἥψατο τῶν χειλέων μου, καὶ ἐλάλησα "5, καὶ εἶπον" πρὸς τὸν ἑστῶτα ἐναντίον μου - Κύριε, ἐν τῇ ὁράσει 5 σου ἐστράφη τὰ ἐντός μου ἐν ἐμοὶ, καὶ ἰδοὺ οὐκ ἔχω" ἰσχύν. Καὶ πῶς δυνήσεται, Κύριε, ὁ παῖς σου λαλῆσαι μετὰ τοῦ Κυρίου μου " τούτου; Καὶ ἐγὼ ἠσθένησα, καὶ 2 ἀπὸ τοῦ νῦν οὐ στήσεται ἐν ἐμοὶ ἰσχὺ;, καὶ πνοὴ; οὐκ ὑπελείφθη ἐν ἐμοί. » θεασάμενός με, φησὶ, πάλιν ἀγωνίας ἀνάπλεων, οἷόν τινι ἀνθρωπείᾳ χειρὶ τῶν χειλέων μου ἁψάμενος, ἐντέθεικέ μοι διαλέξεως δύναμιν, καὶ εἶπον αὑτῷ, ὅτι Καὶ μόνη σου ἡ θεωρία δυνάμεως μὲν ἀπάση; ἔρημόν με κατέστησε ""ν, θορύδου τε καὶ ταραχῆς τὴν ψυχὴν ἀνέπλησε᾽ δ, καὶ τῆςς προτέρας εὐταξία; τὸν λογισμὸν ἐγύμνωσεν. Τοσαύτην γὰρ ἀσθένειαν ἐκ τοῦ δέους ἐδεξάμην, ὡς μηδὲ συνήθως ἀναπνεῖν δύνασθαι τὸν ἀέρα " πῶς οὖν δυνήσομαι, ἣ συνιέναι τῶν ὑπὸ σοῦ λεγομένων, ἣ ἀπόκρισιν τὴν ἁρμόττουσαν ἀντιδοῦναι; Μηδεὶς; δὲ νομιζέτω, τὰν ὀφθέντα ( αὐτὸν εἶναι τὸν Δεσπότην, ἐπειδὴ Κύριον αὐτὸν ὁ Δανιὴλ προσαγορεύει. Οὗτος γὰρ αὐτὸς ἐν τῷ τέλει τῆς ὁπτασίας - « ᾿λνατείνας, φησὶν, εἰς τὸν οὐρανὸν τὰς χεῖρας αὑτοῦ, ὥμοσεν ἐν τῷ ζῶντι Κυρίῳ, τὴν δουλείαν εὐγνωμόνως ὁμολογῶν. Κύριον τοίνυν αὐτὸν ἀποκαλεῖ 35, οὐκ ὡς Θεὸν, ἀλλὰ τιμὴν ἀκονέμων τὴν προσήκουσαν. Καὶ γὰρ ἡμεῖς τοῦ; ἐντιμοτέροις τῶν ἀνθρώπων διαλεγόμενοι, τούτῳ κεχρῆσθαι εἰώθαμεν τῷ προσρήματι, ὥσπερ καὶ ὁ μακάριος ᾿Αθραὰμ. τοὺς ἀγγέλους ὡς ἄνδρα; θεασάμενος, καὶ ὡς ἀνδράσι διαλεγόμενος " « Δέομαι, Κύρις, εἶπεν, εἰ ἄρα ηὗρον χάριν ἐναντίον σου, μὴ παρέλθῃς τὸν παῖδά "" σον. » Καὶ ἡ μακαρία "5 Ῥεθέκχα τῷ οἰκέτη τοῦ μακαρίου ᾿Αδραάμ" ε Πίε, φησὶ, κύριε, καὶ ταῖς καμήλοις σου ὑδρεύσομαι. ν Οὐκοῦν καὶ ἐνταῦθα Ὁ τὸ Κύριος οὐ τὸν τῶν ὅλων σημαίνει Θεόν καὶ τοῦτο σαφέστερον ἐκ τοῦ τέλους γνωρισόμεθα", τέως δὲ τῆς ἀκολουθίας ἐχώμεθα.
ie΄. e Kai en tǭ lalēsai auton met᾽ emou kata tous logous toutous, edōka to prosōpon mon eis tēn gēn, kai chatenygēn. » ᾿Akousas gar, hoti kai tōn angelōn hoi prōtoi dyscherainousi tēn ginomenēn eis ton laun kēdemonian, athymias palin anaplēes’, iz΄, e Kai idou hōs homoiōsis Huiou anthrōpou hēpsato tōn cheileōn mou, kai elalēsa "5, kai eipon" pros ton hestōta enantion mou - Kyrie, en tę̄ horasei 5 sou estraphē ta entos mou en emoi, kai idou ouk echō" ischyn. Kai pōs dynēsetai, Kyrie, ho pais sou lalēsai meta tou Kyriou mou " toutou? Kai egō ēsthenēsa, kai 2 apo tou nyn ou stēsetai en emoi ischy?, kai pnoē? ouk hypeleiphthē en emoi. » theasamenos me, phēsi, palin agōnias anapleōn, hoion tini anthrōpeią cheiri tōn cheileōn mou hapsamenos, entetheike moi dialexeōs dynamin, kai eipon hautǭ, hoti Kai monē sou hē theōria dynameōs men apasē? erēmon me katestēse ""n, thorydou te kai tarachēs tēn psychēn aneplēse᾽ d, kai tēss proteras eutaxia? ton logismon egymnōsen. Tosautēn gar astheneian ek tou deous edexamēn, hōs mēde synēthōs anapnein dynasthai ton aera " pōs oun dynēsomai, hē synienai tōn hypo sou legomenōn, hē apokrisin tēn harmottousan antidounai? Mēdeis? de nomizetō, tan ophthenta ( auton einai ton Despotēn, epeidē Kyrion auton ho Daniēl prosagoreuei. Houtos gar autos en tǭ telei tēs hoptasias - « ᾿lnateinas, phēsin, eis ton ouranon tas cheiras hautou, hōmosen en tǭ zōnti Kyriǭ, tēn douleian eugnōmonōs homologōn. Kyrion toinyn auton apokalei 35, ouk hōs Theon, alla timēn akonemōn tēn prosēkousan. Kai gar hēmeis tou? entimoterois tōn anthrōpōn dialegomenoi, toutǭ kechrēsthai eiōthamen tǭ prosrēmati, hōsper kai ho makarios ᾿Athraam. tous angelous hōs andra? theasamenos, kai hōs andrasi dialegomenos " « Deomai, Kyris, eipen, ei ara hēuron charin enantion sou, mē parelthę̄s ton paida "" son. » Kai hē makaria "5 Rhethekcha tǭ oiketē tou makariou ᾿Adraam" e Pie, phēsi, kyrie, kai tais kamēlois sou hydreusomai. n Oukoun kai entautha Ho to Kyrios ou ton tōn holōn sēmainei Theon kai touto saphesteron ek tou telous gnōrisometha", teōs de tēs akolouthias echōmetha.
"And when he had spoken with me according to these words, I set my face toward the ground and was stunned." For hearing that even the first of the angels were displeased at the care shown to the people, he was again filled with despondency … "And behold, one like the likeness of a son of man touched my lips, and I spoke and said to the one standing before me, 'My lord, at your appearance my inward parts were turned within me, and behold, I have no strength. And how can your servant, my lord, speak with this my lord? And I have become weak, and from now on no strength will remain in me, and no breath is left in me.'" Seeing me again full of anguish, he says, he touched my lips as with a human hand and put into me the power of speech; and I said to him: Your very sight has left me without any strength, filled my soul with confusion and agitation, and stripped my reasoning of its former order. For I received such weakness from fear that I cannot even draw breath as usual; how then can I either understand what you say or give a fitting answer? Let no one think that the one who appeared is the Master himself, because Daniel calls him "lord." For this same one, at the end of the vision, "lifting his hands to heaven, swore by the one who lives," gratefully confessing his servitude. He calls him lord, then, not as God, but giving him fitting honor. For we too, when speaking to more honored men, are accustomed to use this form of address, as blessed Abraham, seeing the angels as men and speaking to them as to men, said, "I pray you, lord, if I have found favor in your sight, do not pass by your servant"; and blessed Rebekah to the servant of blessed Abraham: "Drink, lord, and I will draw water for your camels too." So here too "lord" does not signify the God of all. We shall learn this more clearly from the end; meanwhile let us keep to the sequence.
Textual problem in this passage: see the notes.
Dan 10:15–17 (quotation, high confidence) · Dan 12:7 (quotation, high confidence) · Gen 18:3 (quotation, high confidence) · Gen 24:18–19 (quotation, high confidence)
Notes and citation
Summary: Daniel, overwhelmed, is given speech by a touch; his calling the figure "lord" is a courtesy title, as Abraham and Rebekah used it, not a sign that the figure is God, since he later swears by the Living One.
- The lemma is Dan 10:15–17 (Theodotion); the beginning of verse 16 is lost in the scan (marked "…"). Quotations and references: Dan 12:7; Gen 18:3; Gen 24:18–19.
Cite (SBL): Theodoret, Comm. Dan. 10.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-15
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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.
10.18PG 81
τη', τθ΄. « Καὶ προσέθετο, φησὶ, καὶ ἥψατό μου ὡς ὅρασις ἀνθρώπου, καὶ ἐνίτχυσέ με, καὶ εἶπέ μοι" Μὴ φοθοῦ, ἀνὴρ ᾽" ἐπιθυμιῶν, εἰρήνη σοι, ἀνδρίζον, καὶ ἴσχυε. » ᾿Αντὶ τοῦ" Μηδὲν ἀγωνιάσῃς " οὐ γὰρ ἐπὶ λύμῃ σου παρεγενόμην, ἀλλ᾽ ὥστε γνωρίσαι σοι, "8 ἃ μαθεῖν ἐπεθύμησας " τὸ δέος τοίνυν ἀποῤῥίψας ἀνδρίζον, καὶ ἴσχνε, Καὶ τῷ λόγῳ τὸ ἔργον ἐπηχο-
tē', tth΄. « Kai prosetheto, phēsi, kai hēpsato mou hōs horasis anthrōpou, kai enitchyse me, kai eipe moi" Mē phothou, anēr ᾽" epithymiōn, eirēnē soi, andrizon, kai ischye. » ᾿Anti tou" Mēden agōniasę̄s " ou gar epi lymę̄ sou paregenomēn, all᾽ hōste gnōrisai soi, "8 ha mathein epethymēsas " to deos toinyn aporrhipsas andrizon, kai ischne, Kai tǭ logǭ to ergon epēcho-
"And again," he says, "one like the appearance of a man touched me and strengthened me, and said to me, 'Do not fear, man of desires; peace be to you; be courageous and be strong.'" That is: Do not be anxious at all; for I have not come to harm you, but to make known to you what you longed to learn. Throw off your fear, then; "be courageous and be strong." And the deed followed the word …
Dan 10:18–19 (quotation, high confidence)
Notes and citation
Summary: The angel strengthens Daniel and assures him he has come not to harm but to reveal what Daniel longed to know.
- The lemma is Dan 10:18–19. The section breaks off in the scan; marked "…". Migne's apparatus and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters (the hyphenated word ἀν-δρίζου rejoined); Migne's apparatus read as Greek letters): 1 8 ἀρχὴν, π τηανρῖηα ἄρχειν. ψυχὴν μὸν ἐπλήρωσεν. γνωσόμεθα. 9 [ὰ ἄνερ. 3: μου, ἢυ5. ἰη Β, 15 ἐλ. Α οἱ Β ργϑηι. καὶ ἤνοιξα τὸ στόμα μου. " Α εἱ Β εἶπα. δ ἦρ. 3 ἢσθ. καί, [)ε8. ἰν) Α. ἦ) Β με ἀπέφηνεν ἔρημον. ὁ β 1} ρύδιν. ὁ Δανιήλ 17 παῖδα, [Ἐ δοῦλον. ' μαχ, Β πὰ. δέ, → ; - Α ἰδίιις νοι, φοὰ πὶ δα (ἰδὲ ἱπάϊολγαην, αι ἀἴβοθγθ → .
Cite (SBL): Theodoret, Comm. Dan. 10.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-18
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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.
10.20PG 81
χ', χα'. ε Καὶ ἐν τῷ λαλῆσαι, φησὶν, αὐτὸν μετ᾽ ἐμοῦ, ἐνίσχυσα ᾽", καὶ εἶπον " Λαλείτω ὁ Κύριός μου, ὅτι ἐνίσχυσάς με. Καὶ εἶπεν" Εἰ οἶδας τί " ἦλθον πρὸς σέ; Καὶ νῦν ἐπιστρέψω τοῦ πολεμῆσαι μετὰ τοῦ ἄρχοντος Περσῶν " καὶ ἐγὼ ἐξεπορενόμην, καὶ ὁ ἄρχων τῶν Ἑλλήνων ἤρχετο. ᾿Αλλ᾽ ἢ ἀναγγελῶ 40: τὸ τεταγμένον ἐν Γραφῇ ἁληθείας, καὶ οὐκ ἔστιν εἷς ἀντεχόμενος μετ᾽ ἐμοῦ περὶ τούτων ὅ", ἀλλ᾽ ἢ Μιχαὴλ ὁ ἄρχων ὑμῶν 3". » Τί δήποτε γὰρ, φησὶν, ἕνα ἣ δύο λέγω, τόν τε Περσῶν ἄρχοντα, ἢ τῶν Ἑλλήνων;; Οὐδεὶς γὰρ τῶν ἐπουρανίων δυνάμεων βούλεταί τίνος ἀγαθοῦ τὸν ὑμέτερον τυχεῖν λαὴν, διὰ "δ τὴν πολλὴν δηλονότι παρανομίαν, ἣ μόνος Μιχαὴλ, Β ἃς τὴν ὑμετέραν ἐνεχειρίσθη κηδεμονίαν. Τὸ δὲ πολεμῆσαι, ἀντὶ τοῦ, διωλεχθῆναι, καὶ πεῖσαι τέθεικεν, δεῖξαι βουλόμενος τὴν τε ἐχείνου δικαίαν κατὰ τοῦ λαοῦ ἀγανάκτησιν, καὶ τὴν αὑτοῦ περὶ τὸν λαὸν εὔνοιαν. Εἰκὸς δὲ τὸν διαλεγόμενον εἶναι τὸν ἅγιον Γαδριήλ᾽ οὗτος γὰρ αὐτῷ καὶ ἤδη τὰς ἄλλας ἀποκαλύψεις ἡρμήνευσε,
ch', cha'. e Kai en tǭ lalēsai, phēsin, auton met᾽ emou, enischysa ᾽", kai eipon " Laleitō ho Kyrios mou, hoti enischysas me. Kai eipen" Ei oidas ti " ēlthon pros se? Kai nyn epistrepsō tou polemēsai meta tou archontos Persōn " kai egō exeporenomēn, kai ho archōn tōn Hellēnōn ērcheto. ᾿All᾽ ē anangelō 40: to tetagmenon en Graphę̄ halētheias, kai ouk estin heis antechomenos met᾽ emou peri toutōn ho", all᾽ ē Michaēl ho archōn hymōn 3". » Ti dēpote gar, phēsin, hena hē dyo legō, ton te Persōn archonta, ē tōn Hellēnōn?? Oudeis gar tōn epouraniōn dynameōn bouletai tinos agathou ton hymeteron tychein laēn, dia "d tēn pollēn dēlonoti paranomian, hē monos Michaēl, B has tēn hymeteran enecheiristhē kēdemonian. To de polemēsai, anti tou, diōlechthēnai, kai peisai tetheiken, deixai boulomenos tēn te echeinou dikaian kata tou laou aganaktēsin, kai tēn hautou peri ton laon eunoian. Eikos de ton dialegomenon einai ton hagion Gadriēl᾽ houtos gar autǭ kai ēdē tas allas apokalypseis hērmēneuse,
"And when he spoke with me," he says, "I was strengthened, and said, 'Let my lord speak, for you have strengthened me.' And he said, 'Do you know why I have come to you? And now I will return to fight with the ruler of the Persians; and I was going out, and the ruler of the Greeks was coming. But I will tell you what is inscribed in the writing of truth; and there is not one who holds with me in these things except Michael your ruler.'" Why do I speak of one or two, he says, the ruler of the Persians or of the Greeks? For none of the heavenly powers wishes your people to obtain any good, evidently because of their great lawlessness, except Michael alone, who has been entrusted with your care. By "to fight" he means "to discuss and persuade," wishing to show both that angel's just indignation against the people and his own goodwill toward the people. It is likely that the one speaking is holy Gabriel; for he had already interpreted the other revelations to him.
Dan 10:20–21 (quotation, high confidence)
Notes and citation
Summary: Of all the heavenly powers only Michael, Israel's guardian, supports the people; the angel's "fighting" is a dispute of persuasion, and the speaker is probably Gabriel.
- The lemma is Dan 10:20–21 (Theodotion).
Cite (SBL): Theodoret, Comm. Dan. 10.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/10-20
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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 11
11.1PG 81
α΄. « Καὶ ἐγένετο 35, φησὶν, ἐν ἔτει πρώτῳ Κύὑόν, ἔστην εἰς κράτος καὶ ἰσχύν "7. » Εὐθὺς, φησὶ, τοῦ Κύρου βασιλεύσαντος, καὶ τοῦ ὄρου τῆς αἰχμτῷ λαῷ καὶ τὴν ἐλευθερίαν ἑπραγματευσάμην.
a΄. « Kai egeneto 35, phēsin, en etei prōtǭ Kyyon, estēn eis kratos kai ischyn "7. » Euthys, phēsi, tou Kyrou basileusantos, kai tou orou tēs aichmtǭ laǭ kai tēn eleutherian hepragmateusamēn.
"And it came to pass," he says, "in the first year of Cyrus, I stood for strength and power." As soon as Cyrus became king, he says, and the term of the captivity [was fulfilled, I worked to obtain return] for the people and their freedom.
Textual problem in this passage: see the notes.
Dan 11:1 (quotation, high confidence)
Notes and citation
Summary: The angel says that from Cyrus's first year he worked for the people's release from captivity.
- The lemma is Dan 11:1 as Theodoret's text reads it. Words are lost in the scan; the bracket supplies the sense.
Cite (SBL): Theodoret, Comm. Dan. 11.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-1
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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.
11.2PG 81
β΄. ε Καὶ νῦν ἀναγγελῶ σοι ἀλήθειαν. ν Λέγω δέ σοι μετὰ ἀληθείας τὰ ἐσόμενα. ε« Ἰδοὺ ἔτι τρεῖς βασιλεῖς "" ἀναστήσονται ἐν τῇ Περσίδι. » Μετὰ Κῦμένοι, δέκα μῆνας ἐδασίλευσαν" μετ᾽ ἐκείνους Δαρεῖος ὁ Ὑστάσπου. ε Καὶ ὁ τέταρτος, φησὶ, πλουτῆσει πλοῦτον μέγαν παρὰ πάντας. ν Τὸν Ξέρξην λέγει, τὸν τοῦ Δαρείον υἱόν. ε Καὶ μετὰ τὸ κρατῇσαι αὐτὸν τοῦ πλούτου, ἐπαναότήσεται πάσαις παῖς ν" βασιλείαις τῶν Ἑλλήνων. » Τούτον καὶ οἱ ἕξω τοῦ καθ᾽ ἡμᾶς λόγου ἱστοριογράφοι τε καὶ συγγραφεῖς, σοφισταί τε καὶ ῥήτορες μέμνηνται, καὶ διηγοῦνται αὐτοῦ τὴν τε ὑπερήφανον στρατείαν, καὶ τὴν καταγέλαστον ἀναχώρησιν. Εἶτα μέχρις αὐτοῦ τὰ Περσικὰ ἐν κεφαλαίῳ διδάξας, καὶ τοὺς μετὰ τον βασιλεύσαντας, ὡς ἀσθενεστέρους γεγενημένοῦς, καταλιπὼν, ἐπὶ τὸν Μακεδόνα τὸν λόγον μετἤνεγκε, καί φησι"
b΄. e Kai nyn anangelō soi alētheian. n Legō de soi meta alētheias ta esomena. e« Idou eti treis basileis "" anastēsontai en tę̄ Persidi. » Meta Kymenoi, deka mēnas edasileusan" met᾽ ekeinous Dareios ho Hystaspou. e Kai ho tetartos, phēsi, ploutēsei plouton megan para pantas. n Ton Xerxēn legei, ton tou Dareion huion. e Kai meta to kratę̄sai auton tou ploutou, epanaotēsetai pasais pais n" basileiais tōn Hellēnōn. » Touton kai hoi hexō tou kath᾽ hēmas logou historiographoi te kai syngrapheis, sophistai te kai rhētores memnēntai, kai diēgountai autou tēn te hyperēphanon strateian, kai tēn katagelaston anachōrēsin. Eita mechris autou ta Persika en kephalaiǭ didaxas, kai tous meta ton basileusantas, hōs asthenesterous gegenēmenous, katalipōn, epi ton Makedona ton logon metēnenke, kai phēsi"
"And now I will tell you the truth." I tell you truly what will be. "Behold, three more kings will arise in Persia." After Cyrus … [the magi …] reigned ten months; after them Darius son of Hystaspes. "And the fourth," he says, "will be rich with great riches above all." He means Xerxes, the son of Darius. "And after he has gained power through his riches, he will rise up against all the kingdoms of the Greeks." Historians and writers outside our faith, sophists and orators, also remember him and relate his arrogant expedition and ridiculous retreat. Then, having taught the history of Persia in summary up to him, and passing over those who reigned after him as having been weaker, he transferred his discourse to the Macedonian, and says:
Textual problem in this passage: see the notes.
Dan 11:2 (quotation, high confidence)
Notes and citation
Summary: The three Persian kings after Cyrus lead to Xerxes, whose wealth and failed invasion of Greece are famous even among pagan writers; the prophecy then passes to Alexander.
- The lemma is Dan 11:2. Lines are lost in the scan after "After Cyrus"; marked "…". Migne's Latin column is removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's Latin column read as Greek letters (the hyphenated word γεγενημέ-νους rejoined)): Ροριή αι νϑϑίγαμι "οἱ Αἰ συ} 85 σοι ροίθηι γα] βογὶ, «οὔ → ; - Ὁ ιγηδίυ}}: → .
Cite (SBL): Theodoret, Comm. Dan. 11.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-11-2) · 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.
11.3PG 81
Υ΄, δ. ε Καὶ ἀναστήσεται βασιλεὺς δυνατὸς, καὶ κυριεύσεε χυρείας πολλῆς, καὶ ποιήσει κατὰ τὸ ἔλημα αὑτοῦ. Καὶ ἐὰν " στῇ ἡ βασιλεία αὐτοῦ συντριθήσεται, καὶ διαιρεθήσεται εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ. ν» Τοῦ γὰρ ᾿Αλεξάνδρου, ὡς καὶ ἤδη προειρήκαμεν, τὴν ἁπάσης, ὡς ἔπος εἰπεῖν, ᾿ «ἧς οἰκουμένης ἀναδησαμένου βασιλείαν, εἶτα τὸ κοινὸν τῶν ἀνθρώπων δεξαμένου τέλος, τετραχῇ ἡ βασιλεία διηρέθη, ὡς καὶ ἤδη πολλάκις εἰρήκαμεν ", καὶ ἐνταῦθα δὲ πάλιν ὁ θεῖος ἀρχάγγελος οὕτως ἔφη" « Καὶ δισιρεθήσεται εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ, καὶ οὐκ εἰς τὰ ἔσχατα αὐτοῦ, οὐδὲ κατὰ τὴν κυρείαν αὐτοῦ, ἣν ἐκυρίευσεν. » Ὃ δὲ λέγει «τοιοῦτόν ἐστιν" Ὁ ᾿Αλέξανδρος δώδεκα ἔτη τὰ πάντα βασιλεύσας, ἐν τρῖς ἕξ τοῖς τελευταίοι: ἕτεσι, καὶ τὴν Περσῶν, καὶ τὴν τῶν Αἰγυπείων κατέλυσε βασιλείαν, καὶ τὰ ἐν μέσῳ δὲ ἔθνη ἅπαντα ὑφ᾽ ἑαυτὸν ἐποιήσατο. Λέγει τοίνυν, ὅτι οἱ μετ᾽ αὐτὸν βασιλεύσοντες οὐδὲν ἑοικότες ὀφθήσονται τῷ ᾿Αλεξάνδρῳ, οὔτε κατὰ τὴν ῥώμην, οὔτε κατὰ τὴν ἐξουσίαν, ἣν ἐν τοῖς ἔτεσι τοῖς τελενταίοις ἐκτήσατο. Τοῦτο γὰρ λέγει" « Εἰς τὰ ἔσχατα αὐτοῦ, οὐδὲ κατὰ τὴν κυρείαν αὐτοῦ, ἣν ἐκυρίευσεν. "Ὅτι ἐχτιλήσεται ἡ βασιλεία αὑτοῦ, καὶ δοθήσεται δ᾽ ἑτέροις ἐκτὸς τούὐτων. ν Οὐ μόνον γὰρ, φησὶν, εἰς τούτου: τέσσαρας " διαιρεθήσεται, ἀλλὰ καὶ ἑτέροις χωρὶς τούτων δοθήσεται. Ἐπὶ γὰρ τούτων καὶ ᾿Αρσάχης ὁ Πέρσης πολέμῳ κρατήσας ἀνεδήσατο τὴν βασιλείαν, καὶ μέρος τι τῆς Περσικῆς ἀρχῆς ἀνεχτήσατο᾽ ἐξ οὗ μέχρι τοῦ παρόντος οἱ Περσῶν βασιλεῖς ᾿Αρσαχίδαι προσαγορεύονται, τῶν προτέρων οὐκ ᾿Δρσαχιδῶν, δὲ, τῆς Μακεδονικῆς διαιρεθείσης "5 βασιλείας, μείζονα ἔσχον τὴν ἰσχὺν, ἀμέλει καὶ παρ᾽ αὐτῶν τούτων τῶν βασιλέων δασμὸν ἐχομίξοντο. Οὕτω τὴν διαίρεσιν προμηνύσας, τῶν μὲν δύο βασιλέων καταλιμπάνει ( τὴν μνήμην οὔτε γὰρ ὁ τῆς ᾿Ασίας, οὔτε ὁ τῖς Μακεδονίας, ἐπὶ πολὺν διήρκεσαν χρόνον ᾿ ἄλλως τε δὲ οὔτε συνέδη τι λυπηρῶν διὰ τούτων δ" Ἰουδαίο:;, Μόνον κ"Ὑ οὖν τῶν δύο μέμνηται, δι᾽ ὧν τῶν χαλεπῶν συμφορῶν ἐπειράθησαν Ἰουδαῖοι. Οὗτοι δέ εἰσιν, ὅ τε τῆς Αἰγύπτου βασιλεὺς, καὶ ὁ τῶν πρὸς ἕω κειμένων ἐθνῶν τὴν ἀρχὴν πεπιστεν μένος " εἶχον δὲ τὰ βατίλεια ἕν τε ᾿Αντιοχείᾳ καὶ Βαδυλῶνι. Προσήκει δὲ πρότερον ἡμᾶς τῶν ῥηθησομένων εἰπεῖν τὴν ὑπόθεσιν, εἴθ᾽ οὕτως τῆς κατὰ μέρος ἑρμηνείας ἄψασθαι. Ὁτράγος. ὃν ὁ μακάριος εἶδε Δανιὴλ, μετὰ τὴν συντριθὴν τοῦ ἑνὸς κέρατος, « τέσσαρα ἑδλάστησς χέρατα » τούτους αὑτοὺς τοὺς βασιλέας" « ἐκ “οὐ " ἑνὸς αὐτῶν ἕτερον ἔφυ χέρας, » ὃ τήν τε Αἴγυπτον σφόδρα χατεπολέμησε, καὶ μυρίαις συμφοραῖς τὸ Ὁ Ἰουδαίων περιέβαλεν ἔθνος - σημαίνεται δὲ διὰ τούτου τοῦ κέρατος ᾿Αντίοχος ὁ Ἐπιφανής. Καὶ τὸ τέταρτον δὲ θηρίον ὁ μακάριος εἶδε Δανιὴλ, δέκα κέρατα ἐσχηκέναι "», καὶ μεταξὺ τῶν κεράτων μικρὴν χέρας ἀνέθαινεν, ὀφθαλμοὺς ἔχον, καὶ στόμα λαλοῦν μεγάλα, καὶ ἐποίει πόλεμον μετὰ τῶν ἁγίων. Πάλιν δὲ διὰ τούτων μανθάνομεν, ὡς ἐν τῷ τέλει τῆς Ῥωμαϊκῆς βασιλείας δέκα κατ᾽ αὑτὸν " ἀναστήσονται βασιλεῖς, πολλὰ κατ᾽ ἀλλήλων ἐργαζόμενοι κακὰ, καὶ τὰς ἀλλήλων χαταγωνιζόμενοι βασιλείας, ὅν τρόπον οἱ Μακεδόνὲς διετέλουν ν' ποιοῦντες " καὶ ὅτι τούτων θρωπος τῆς ἁμαρτίας, ὁ υἱὸς τῆς ἀπωλείας, τουτἐστιν ὁ ᾿Αντέχριστοςς. Ἐπειδὴ τοίνυν ἔσιχε τῆς Ῥωμαίων βαπδιλείας τὰ τάλη τῇ διαιρέσει τῆς Μαχεδονικῇς βασιλείας, τὰ ὑπὸ τούτων κἀκείνων γενήσόμενα κατὰ ταὐτὸν ὁ μακάριος διδάσκεται Δανιήλ. Τινὰ μὲν γὰρ πῶν ῥηθησομένων τοῖς Μαχοξόσιν ἁρμόττει, τινὰ δὲ τοῖς ἐσομένοις δέκα κέρασι, καὶ τῷ μεταξὺ αὑτῶν βλαστήσαντι. Καὶ ὅτι ταῦθ᾽ οὕτως ἔχει, ἐξ αὐτῆς μαθησόμεθα τῆς προφητείας. Προσἥκει τοίνυν ἡμᾶς μετὰ πάσης προσέχειν ἀχριδείας, καὶ διαιρεῖν προσφόρως τά τε τούτοις, τά τε ἐκείνοις ἁρμόττοντα. Ἔχομεν δὲ τούτου παράβξειγμα τὴν εὐαγγελικὴν διδασκαλίαν. Καὶ γὰρ τοῦ Κυρίον τοῦ ναοῦ τοῦ ἐν ᾿Ιεροσολύμοις εἰρηκότος τοῖς ἀποστόλοις " « ᾿Αμὴν δ, ἀμὴν λέγω ὑμῖν, οὐ μὴ μείνῃ ὧδε Β λίθος ἐπὶ λίθον, ὃς οὐ μὴ καταλυθῇ, » εἶτα ἐκείνων ἐρομένων "« Πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας;» Καὶ διπλῆν ἐρώτησιν προσαγαγόντων, ὁ Κύριος ἀναμὶξ ποιεῖται τὴν ἀπόκρισιν, κατὰ ταὐτὸν λέγων τά τε τοῖς Ἱεροσολύμοις συμδησόμενα, καὶ τὰ κατὰ τὸν τῆς συντελείας καιρὸν γενησόμενα "", Οἱ δὲ τὰ θεῖα μεμυημένοι διαιροῦσιν εὐκρινῶς τά τε τούτοις, τά τε ἐκείνοις ἁρμόττοντα τοῖς καιροῖς, Τοῦτο τοιγαροῦν καὶ ἡμεῖς ἐνταῦθα οὕτω γινομένων, φανήσεται ὁ ἄν- μετὰ τῆς προσηκούσης ποιήσομεν ἀποδείξεως, Διδάξας τοίνυν τὸν μακάριον Δανιὴλ ὁ προαδιαλεγόμε- “ος, ὅτι τετραχῇ διαιρεθήσεται ἡ βασιλεία, καὶ τοὺς δύο καταλιπὼν » τόν τε τῆς Μακεδονίας φημὶ, καὶ τὸν τῆς ᾿Ασίας, ἤτοι τοῦ Ἑλλησκόντον, ὡς καὶ πρὸς βραχὺν διαρχέσαντας χρόνον, καὶ Ἰουδαίους ἥκιστα
Y΄, d. e Kai anastēsetai basileus dynatos, kai kyrieusee chyreias pollēs, kai poiēsei kata to elēma hautou. Kai ean " stę̄ hē basileia autou syntrithēsetai, kai diairethēsetai eis tous tessaras anemous tou ouranou. n» Tou gar ᾿Alexandrou, hōs kai ēdē proeirēkamen, tēn hapasēs, hōs epos eipein, ᾿ «hēs oikoumenēs anadēsamenou basileian, eita to koinon tōn anthrōpōn dexamenou telos, tetrachę̄ hē basileia diērethē, hōs kai ēdē pollakis eirēkamen ", kai entautha de palin ho theios archangelos houtōs ephē" « Kai disirethēsetai eis tous tessaras anemous tou ouranou, kai ouk eis ta eschata autou, oude kata tēn kyreian autou, hēn ekyrieusen. » Ho de legei «toiouton estin" Ho ᾿Alexandros dōdeka etē ta panta basileusas, en tris hex tois teleutaioi: hetesi, kai tēn Persōn, kai tēn tōn Aigypeiōn katelyse basileian, kai ta en mesǭ de ethnē hapanta hyph᾽ heauton epoiēsato. Legei toinyn, hoti hoi met᾽ auton basileusontes ouden heoikotes ophthēsontai tǭ ᾿Alexandrǭ, oute kata tēn rhōmēn, oute kata tēn exousian, hēn en tois etesi tois telentaiois ektēsato. Touto gar legei" « Eis ta eschata autou, oude kata tēn kyreian autou, hēn ekyrieusen. "Hoti echtilēsetai hē basileia hautou, kai dothēsetai d᾽ heterois ektos touytōn. n Ou monon gar, phēsin, eis toutou: tessaras " diairethēsetai, alla kai heterois chōris toutōn dothēsetai. Epi gar toutōn kai ᾿Arsachēs ho Persēs polemǭ kratēsas anedēsato tēn basileian, kai meros ti tēs Persikēs archēs anechtēsato᾽ ex hou mechri tou parontos hoi Persōn basileis ᾿Arsachidai prosagoreuontai, tōn proterōn ouk ᾿Drsachidōn, de, tēs Makedonikēs diairetheisēs "5 basileias, meizona eschon tēn ischyn, amelei kai par᾽ autōn toutōn tōn basileōn dasmon echomixonto. Houtō tēn diairesin promēnysas, tōn men dyo basileōn katalimpanei ( tēn mnēmēn oute gar ho tēs ᾿Asias, oute ho tis Makedonias, epi polyn diērkesan chronon ᾿ allōs te de oute synedē ti lypērōn dia toutōn d" Ioudaio:?, Monon k"Hy oun tōn dyo memnētai, di᾽ hōn tōn chalepōn symphorōn epeirathēsan Ioudaioi. Houtoi de eisin, ho te tēs Aigyptou basileus, kai ho tōn pros heō keimenōn ethnōn tēn archēn pepisten menos " eichon de ta batileia hen te ᾿Antiocheią kai Badylōni. Prosēkei de proteron hēmas tōn rhēthēsomenōn eipein tēn hypothesin, eith᾽ houtōs tēs kata meros hermēneias apsasthai. Hotragos. hon ho makarios eide Daniēl, meta tēn syntrithēn tou henos keratos, « tessara hedlastēss cherata » toutous hautous tous basileas" « ek “ou " henos autōn heteron ephy cheras, » ho tēn te Aigypton sphodra chatepolemēse, kai myriais symphorais to Ho Ioudaiōn periebalen ethnos - sēmainetai de dia toutou tou keratos ᾿Antiochos ho Epiphanēs. Kai to tetarton de thērion ho makarios eide Daniēl, deka kerata eschēkenai "», kai metaxy tōn keratōn mikrēn cheras anethainen, ophthalmous echon, kai stoma laloun megala, kai epoiei polemon meta tōn hagiōn. Palin de dia toutōn manthanomen, hōs en tǭ telei tēs Rhōmaïkēs basileias deka kat᾽ hauton " anastēsontai basileis, polla kat᾽ allēlōn ergazomenoi kaka, kai tas allēlōn chatagōnizomenoi basileias, hon tropon hoi Makedones dieteloun n' poiountes " kai hoti toutōn thrōpos tēs hamartias, ho huios tēs apōleias, toutestin ho ᾿Antechristoss. Epeidē toinyn esiche tēs Rhōmaiōn bapdileias ta talē tę̄ diairesei tēs Machedonikę̄s basileias, ta hypo toutōn kakeinōn genēsomena kata tauton ho makarios didasketai Daniēl. Tina men gar pōn rhēthēsomenōn tois Machoxosin harmottei, tina de tois esomenois deka kerasi, kai tǭ metaxy hautōn blastēsanti. Kai hoti tauth᾽ houtōs echei, ex autēs mathēsometha tēs prophēteias. Prosēkei toinyn hēmas meta pasēs prosechein achrideias, kai diairein prosphorōs ta te toutois, ta te ekeinois harmottonta. Echomen de toutou parabxeigma tēn euangelikēn didaskalian. Kai gar tou Kyrion tou naou tou en ᾿Ierosolymois eirēkotos tois apostolois " « ᾿Amēn d, amēn legō hymin, ou mē meinę̄ hōde B lithos epi lithon, hos ou mē katalythę̄, » eita ekeinōn eromenōn "« Pote tauta estai, kai ti to sēmeion tēs sēs parousias?» Kai diplēn erōtēsin prosagagontōn, ho Kyrios anamix poieitai tēn apokrisin, kata tauton legōn ta te tois Hierosolymois symdēsomena, kai ta kata ton tēs synteleias kairon genēsomena "", Hoi de ta theia memyēmenoi diairousin eukrinōs ta te toutois, ta te ekeinois harmottonta tois kairois, Touto toigaroun kai hēmeis entautha houtō ginomenōn, phanēsetai ho an- meta tēs prosēkousēs poiēsomen apodeixeōs, Didaxas toinyn ton makarion Daniēl ho proadialegome- “os, hoti tetrachę̄ diairethēsetai hē basileia, kai tous dyo katalipōn » ton te tēs Makedonias phēmi, kai ton tēs ᾿Asias, ētoi tou Hellēskonton, hōs kai pros brachyn diarchesantas chronon, kai Ioudaious hēkista
"And a mighty king will arise, and he will rule with great dominion and do according to his will. And when he has arisen, his kingdom will be broken and divided toward the four winds of heaven." For when Alexander, as we have already said, had bound on himself the kingdom of practically the whole world, and then met the common end of men, the kingdom was divided in four, as we have often said already; and here again the divine archangel spoke thus: "And it will be divided toward the four winds of heaven, but not to his posterity, nor according to the dominion with which he ruled." What he means is this: Alexander, having reigned twelve years in all, in the last six years destroyed the kingdom of the Persians and that of the Egyptians and brought all the nations between under himself. He says, then, that those who reign after him will be seen to be nothing like Alexander, either in strength or in the authority he acquired in his last years. For this is what he says: "not to his posterity, nor according to the dominion with which he ruled. For his kingdom will be plucked up and given to others besides these." For it will not only be divided among these four, he says, but will also be given to others apart from them. For in their time Arsaces the Persian too, having prevailed in war, bound on himself the kingdom and acquired part of the Persian dominion; from him the kings of the Persians are called Arsacids to this day, the earlier ones not being Arsacids. … when the Macedonian kingdom was divided, they gained greater strength, and indeed received tribute from these very kings. Having thus foretold the division, he leaves aside the memory of two of the kings; for neither the king of Asia nor the king of Macedonia lasted a long time, and besides, nothing painful happened to the Jews through them. He mentions only the two through whom the Jews experienced grievous calamities. These are the king of Egypt and the one entrusted with the rule of the nations lying to the east; they had their royal seats at Antioch and Babylon. We should first state the subject of what will be said, and then begin the detailed interpretation. The he-goat that blessed Daniel saw, after the breaking of its one horn, "sprouted four horns," these same kings; "from one of them grew another horn," which made fierce war on Egypt and surrounded the Jewish nation with countless calamities; and by this horn Antiochus Epiphanes is signified. Blessed Daniel also saw the fourth beast having ten horns, and among the horns a little horn came up, having eyes and a mouth speaking great things, and it made war with the saints. Through these again we learn that at the end of the Roman kingdom ten kings will arise at the same time, doing much evil to one another and fighting down one another's kingdoms, as the Macedonians kept doing; and that when this happens [the man] of sin, the son of perdition, that is, the Antichrist, [will appear]. Since, then, the end of the Roman kingdom resembles the division of the Macedonian kingdom, blessed Daniel is taught at the same time what will be done by the one and by the other. Some of what will be said fits the Macedonians, and some the ten horns that are to come and the one that sprouts among them. That this is so we shall learn from the prophecy itself. We must, then, attend with all precision and divide fittingly what suits the one and what suits the other. We have an example of this in the teaching of the Gospel. For when the Lord had said to the apostles about the temple in Jerusalem, "Truly, truly, I say to you, there will not be left here one stone upon another that will not be thrown down," and they then asked, "When will these things be, and what is the sign of your coming?" thus putting a double question, the Lord gives his answer mixed together, speaking at once of what would happen to Jerusalem and of what will happen at the time of the consummation. Those initiated into divine things clearly distinguish what fits each of these times. This, then, we too shall do here, with the fitting demonstration. [When these things happen thus, the man of sin will appear.] The one conversing with blessed Daniel, then, having taught him that the kingdom would be divided in four, and leaving aside the two, I mean the king of Macedonia and the king of Asia, or of the Hellespont, as having lasted a short time and having [troubled] the Jews least …
Textual problem in this passage: see the notes.
Dan 11:3–4 (quotation, high confidence) · Dan 8:8–9 (allusion, high confidence) · Dan 7:7–8 (allusion, high confidence) · 2 Thess 2:3 (quotation, high confidence) · Matt 24:2–3 (quotation, high confidence)
Notes and citation
Summary: Alexander's empire is divided among four kings and others besides; the prophecy follows only the Ptolemies and Seleucids who afflicted the Jews, and, like Christ's discourse on the temple, mixes events of the Macedonian era with those of the end of Rome and the Antichrist.
- The lemma is Dan 11:3–4 (Theodotion). Theodoret makes Arsaces founder of the Persian royal line of his own day; the Arsacids were Parthian, and the Sasanians had replaced them by his time. References: Dan 8:8–9; 7:7–8; 2 Thess 2:3; Matt 24:2–3. A displaced line of the scan ("when these things happen thus, the man of sin will appear") is translated in brackets where its sense belongs. Lines are lost where marked "…". Migne's apparatus and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's apparatus read as Greek letters): δι Α ἴσχυσα. δ᾽ τί, Α ἱνατί. 55. Β τούτου. 56Ὰ ἐγώ. 5“ Δ ἔσς. εἰς ἰσχ. κ. χρᾶτος. ἡ ἐάν, αὶ ρει. ἕως. Α ὡς ἄν. 39. πλ. Α ρυξηι. τοῦ, ταῖς εἱ ῥνὰ ΓΟΒΒΜΝΝ» ε ϑδρίια 12} δου ϑβογανίμνυϑ. ΕΠ Α → ; ἴῃ φυαύμον νοβίοϑ ἐὶὶ, οἱ θὰ ἰῇ πον δδέμὰ ιν 5. 8}}5 οἱ ϑοι βάν εἱ φιευρυίοτιμῃ ονθγι γὸ → ; 45 δοῦ, [πῃ Δ οἱ Β ἐς. "5 ἢ) προειρήκαμεν. ΜΒ μόνων "6 Ε διὰ τούτων λυπηρόν. δ τοῦ, Π' ργῶι, δέ. → ; αὶ Ργοάιι. Εἰ }νς ἴϊα 586 ΒΆθ6γθ, οἵ 'ρϑα ΒΟΙγηἾ8 ονα πίη α., οἱ απ 8. δ] 10: → .
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 11.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-3
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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.
11.5PG 81
ε΄. « Καὶ ἐνίσχυσεν δ᾽ ὁ βασιλεὺς τοῦ Νότου, καὶ ἀπὸ τῶν ἀρχόντων αὐτοῦ δ εἷς ἐνισχύσει ἐπ᾽ αὐτὸν "6, καὶ κυριεύσει κυρείαν πολλὴν ἐκτὸς 57 ἐξουσίας αὐ- τοῦ. » Πτολεμαῖον δὲ λέγει τὸν Φιλοπάτορα, μὴ ἀρχεσθέντα τῇ τῆς Αἰγύπτου βασιλείᾳ, ἀλλὰ καὶ Φοινίκην, καὶ Σαμάρειαν, καὶ τὴν Ἰουδαίαν προσλαἰόντα. Ἵνα δὲ ἀπὸ τῶν ἀρχόντων αὐτοῦ ἐνισχύοντα "5 τὸν ΣΧχοπᾶν λέγει, οὗ καὶ ὁ Ἰώσηππος δ᾽ ὁ Ἑ δραῖος μέμνηται συγγραφεὺς, ὃς ἄριστα στρατηγήσας, πολλὰ τῶν ἕξω τῆς τοῦ "9 Πτολεμαίου βασιλείας τῷ Ητολεμαίῳ ὑπέταξε. Τοῦτο αἰνιττόμενο; λέγει" ε Καὶ κυριεύσει κυρείαν πολλὴν ἐκτὸς ἐξουσίας αὑτοῦ, » τουτέστι, κρατήσει ἐθνῶν 4: πολλῶν ἔξω τῆς ἀφὡρισμένης αὐτῷ ἐξουσίας ὄντων.
e΄. « Kai enischysen d᾽ ho basileus tou Notou, kai apo tōn archontōn autou d heis enischysei ep᾽ auton "6, kai kyrieusei kyreian pollēn ektos 57 exousias au- tou. » Ptolemaion de legei ton Philopatora, mē archesthenta tę̄ tēs Aigyptou basileią, alla kai Phoinikēn, kai Samareian, kai tēn Ioudaian proslaionta. Hina de apo tōn archontōn autou enischyonta "5 ton SChchopan legei, hou kai ho Iōsēppos d᾽ ho He draios memnētai syngrapheus, hos arista stratēgēsas, polla tōn hexō tēs tou "9 Ptolemaiou basileias tǭ Ētolemaiǭ hypetaxe. Touto ainittomeno? legei" e Kai kyrieusei kyreian pollēn ektos exousias hautou, » toutesti, kratēsei ethnōn 4: pollōn exō tēs aphōrismenēs autǭ exousias ontōn.
"And the king of the South will be strong, and one of his princes will grow strong against him and rule with great dominion beyond his own authority." He means Ptolemy Philopator, who was not content with the kingdom of Egypt but also annexed Phoenicia, Samaria, and Judea. By "one of his princes" growing strong he means Scopas, whom Josephus the Hebrew historian also mentions, who, commanding with great success, subjected to Ptolemy many places outside Ptolemy's kingdom. Hinting at this he says, "And he will rule with great dominion beyond his own authority," that is, he will rule many nations that lie outside the authority marked out for him.
Dan 11:5 (quotation, high confidence)
Notes and citation
Summary: The strong king of the South is Ptolemy Philopator and his prince is the general Scopas, who extended Ptolemaic rule beyond Egypt.
- The lemma is Dan 11:5. Scopas is mentioned by Josephus, Ant. 12.131–136. Migne's Latin column is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters): ( δἰ ἀοιπίπαθη ιν ἀοπ)! δ οπ 6 → .
Extrabiblical texts: Josephus, Ant. 12.131-136 (Josephus (works); allusion)
Cite (SBL): Theodoret, Comm. Dan. 11.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-11-5) · 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.