Commentary on Daniel 11.6–11.33
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 11
11.6PG 81
ς΄. « Καὶ μετὰ τὰ ἔτη αὐτου συμμιγήσονται, καὶ θυγάτηρ τοῦ βασιλέως τοῦ Νότου εἰσελεύσεται πρὸς τὸν βασιλέα τοῦ Βοῤῥᾶ, τοῦ ποιῆσαι συνθήχαφ μετ᾽ αὐτοῦ. ν» Μετὰ τὴν τοῦ Φιλοπάτορος ἸΙτολεμαίου τελευτὴν ἐδασίλευσε Πτολεμαῖος ὁ νϊὸς αὐτοῦ, ὁ Ἔπιφανὴς προσαγορευόμενος. Τοῦτο οὖν λέγει, ὅτι ε Μετὰ τὰ ἔτη αὐτοῦ συμμιγήσονται " » καὶ διδάσκων, πῶς συμμιγήσονται" « Θυγάτηρ, φήσὶ, τοῦ βασιλέως τοῦ Νότου εἰσελεύσεται πρὸς τὸν βασιλέα τοῦ βοῤῥᾶ, τοῦ ποιῆσαι συνθήκας μετ᾽ αὐτοῦ.» Βασιλέα δὲ τοῦ βοῤῥᾶ τὸν ᾿Αντίοχον λέγει, οὐ τὸν Ἐπιφανῆ, ἀλλὰ τὸν καλούμενον Μέγαν, τὸν τοῦ Ἐπιφανοῦς ᾿Αντιόχου πατέρα“ οὗτος γὰρ ἦν τοῖς ἰσχὺς βραχίονος, καὶ οὐ στήσεται τὸ σπέρμα αὑτοῦ, καὶ παραδοθήσεται αὕτη “᾽, καὶ οἱ φέροντες αὐτὴν, καὶ ἡ νεᾶνις, καὶ ὁ χατισχύων αὐτὴν ἐν τοῖς χαιροῖς ) ᾿Αλλ᾽ ὁ μὲν γάμος, φησὶ, γενήδεται, οὐ μὴν ἐπὶ πολὺ διαργέσει τὸ συνοικέσιον, ἀλλ᾽ ἀποδοθήσεται τῷ πεπομφότι αὐτὴν διὰ τῶν ἀγαγόντων αὐτὴν, μετὰ τῶν προσενηνεγμένων αὐτῇ. Τοῦτο γὰρ λέγει « Καὶ ὁ χατισχύων αὐτὴν ἐν τοῖς καιροῖς.» ὁ τὸν γάμον ἰσχυρὸν καὶ ποθεινὸν ἐργαζόμενος πλοῦτος.
s΄. « Kai meta ta etē autou symmigēsontai, kai thygatēr tou basileōs tou Notou eiseleusetai pros ton basilea tou Borrha, tou poiēsai synthēchaph met᾽ autou. n» Meta tēn tou Philopatoros IItolemaiou teleutēn edasileuse Ptolemaios ho nïos autou, ho Epiphanēs prosagoreuomenos. Touto oun legei, hoti e Meta ta etē autou symmigēsontai " » kai didaskōn, pōs symmigēsontai" « Thygatēr, phēsi, tou basileōs tou Notou eiseleusetai pros ton basilea tou borrha, tou poiēsai synthēkas met᾽ autou.» Basilea de tou borrha ton ᾿Antiochon legei, ou ton Epiphanē, alla ton kaloumenon Megan, ton tou Epiphanous ᾿Antiochou patera“ houtos gar ēn tois ischys brachionos, kai ou stēsetai to sperma hautou, kai paradothēsetai hautē “᾽, kai hoi pherontes autēn, kai hē neanis, kai ho chatischyōn autēn en tois chairois ) ᾿All᾽ ho men gamos, phēsi, genēdetai, ou mēn epi poly diargesei to synoikesion, all᾽ apodothēsetai tǭ pepomphoti autēn dia tōn agagontōn autēn, meta tōn prosenēnegmenōn autę̄. Touto gar legei « Kai ho chatischyōn autēn en tois kairois.» ho ton gamon ischyron kai potheinon ergazomenos ploutos.
"And after his years they will make an alliance, and the daughter of the king of the South will come to the king of the North to make a treaty with him." After the death of Ptolemy Philopator his son Ptolemy, called Epiphanes, reigned. This is what he says: "After his years they will make an alliance"; and teaching how they will make it: "The daughter," he says, "of the king of the South will come to the king of the North to make a treaty with him." By the king of the North he means Antiochus, not Epiphanes, but the one called the Great, the father of Antiochus Epiphanes. For he was … "[and she will not retain] strength of arm, and his seed will not stand, and she will be given up, and those who brought her, and the young woman, and he who strengthened her in the times." The marriage will take place, he says, but the union will not last long; she will be sent back to the one who sent her, through those who brought her, with what had been given to her. For this is what he says: "and he who strengthened her in the times," that is, the wealth that made the marriage strong and desirable.
Textual problem in this passage: see the notes.
Dan 11:6 (quotation, high confidence)
Notes and citation
Summary: The daughter of the king of the South given to the king of the North is a short-lived marriage alliance between the Ptolemaic house and Antiochus the Great.
- The lemma is Dan 11:6 (Theodotion). Theodoret's identifications of the kings are given as he makes them. Words are lost in the scan where marked "…"; the bracket supplies the lemma. Migne's apparatus and Latin column are removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's apparatus and Latin column read as Greek letters): Β συμδησόμενα. δ Α εἱ Β ἐνισχύσει. ὅΡΑ εἷς τ. ἀρχ- ῬΑ αὐτῶν. δ᾽ ἐχτ᾿ Α ἐπ᾽. ὃ Πὶ ἰσχύοντα. 59 ὁ Ἰώσ, Απΐ. “πώ. 1. χιι, 6. ὅ. ὁ τοῦ, Ρεῖαι Απιϊοοίνυπι, που Ερίρθϑηθαι, δ ἔπ! πν 4ιὶ Α → .
Cite (SBL): Theodoret, Comm. Dan. 11.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-6
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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.
11.7PG 81
ζ΄. ε Καὶ ἀναστήσεται, φησὶ, ἐκ τοῦ ἄνθους ἐκ "᾽ «ἧς ῥίζης αὐτῆς ἐπὶ τῆς 5" ἑτοιμασίας αὐτοῦ. » ᾿Αντὶ ποῦ, ἀποδοθήσεται μὲν τῷ γεγεννηκότι, παιδοποιέσει δὲ βασιλέα τῇ βασιλείᾳ τοῦ δεδωκότος ἐναντιωθησόμενον. ε Καὶ ἥξει, φησὶ, πρὸς τὴν δύναμιν.» Δύγα: μιν δὲ καλεῖ τὴν Ἱερουσαλὴμ, ὡς τῆς θείας χάριτος ἀποχαύουσαν, καὶ διὰ τῶν κατὰ καιρὸν γινομένων θαυμάτων τὴν θείαν ὑποδειχνύουσαν δύναμιν. Καὶ τοῦτο δὲ ἡμᾶς ἡ τρίτη τῶν Μαχχαδαίων ἐδίδαξε βίὅλος. Νενικηχὼς γὰρ παρ᾽ ἐλπίδα πᾶσαν ᾿Αντίοχον τὸν Μέγαν ὁ " Πτολεμαῖος, ἀφίκετο μὲν εἰς τὰ λεῖς ᾿ πειραθεὶς δὲ τῶν ἀδύτων ἐπιδῆντι "΄᾽ τοῦ ναοῦ, καὶ τοῖς ἱερεῦσι μεθ᾽ ἱχετείας εἶξαι μὴ βουληθεὶς, μαστιγοῦται μὲν μάστιξιν ἀορά» τοις " ἀπειλήσας δὲ τοῖ; Ἰουδαίοις χαταλαμδάνει τὴν ᾿Αλεξάνδρειαν, καὶ ποιεῖν ἐκεῖνα ἐπιχειρεῖ, ἃ ἡ ἱστο; ρία διδάσκει. Τοῦτο καὶ ἡ προφητεία προλέγει. « Ἥξει, φησὶ, πρὸς τὴν δύναμιν, καὶ εἰσελεύσεται εἰς 56 τὰ ὑποστηρίγματα τοῦ βασιλέως τοῦ Βοῤῥᾶ, καὶ ποιήσει ἐν αὐτοῖς, καὶ κατισχύσει.» Ὑποστηρί» γματα δὲ καλεῖ τὰς τὸν φόρον αὐτῷ παρεχούσας πόλει; " οἷον γάρ πως στηρίζει καὶ ὑπερείδει τὴν βασι" λείαν τὰ προσφερόμενα τέλη, δι᾽ ὧν ἡ στρατιωτικὴ τρέφεται δύναμις. ἡ. «Ἰξαί γε τοὺς θεοὺς αὐτῶν μετὰ τῶν χωνευτῶν αὐτῶν, πᾶν σκεῦος ἐπιθυμητὸν αὐτῶν, ἀργυρίου καὶ χρυσίου, μετ᾽ αἰχμαλωσίας εἰσοίσει 47 εἰς Αἴγυπτον, καὶ αὐτὸς στήσεται ὑπὲρ βασιλέα τοῦ Ποῤῥᾶ. » Ἔν γὰρ τῇ πρώτῃ καὶ δευτέρᾳ συμπλοκῇ οἱ Πτολεμαΐοι Ὁ νενιχήχασιν, ὡς αἱ ἱστορίαι διδάσκουσιν. Λέγει “΄ δὲ καὶ Ἰώσηππος οὕτω; « Τοὺς γὰρ Ἰουδαίους ἐπ᾽ "Αντιόχου τοῦ μεγάλου βασιλεύοντος τῆς ᾿Ασίας, ἔτυχεν αὐτού; τε πολλὰ ταλαιπωρῆσαι, τῆς γῆς αὐ’ τῶν καχουχουμένης “", καὶ τοὺς τὴν Κοίλην Συρίαν νεμομένους. Πολεμοῦντος γὰρ αὐτοῦ πρὸς τὸν Φιλοπάτορα 4“ Πτολεμαῖον, καὶ πρὸς τὸν υἱὸν αὐτοῦ “΄ λέγει -συνέδαινεν αὑτοῖς, καὶ νικῶντος αὐτοῦ 19 καὶ πταίοντὸς τὰ αὑτὰ πάσχειν. » Καὶ μετὰ βραχέα᾽ «ε Νικήσας μέντοι, φησὶ Τ', τὸν Πτολεμαῖον ὁ ᾿Αντίοχος, τὴν Ἰουδαίαν προσάγεται. Τελευτήσαντος δὲ τοῦ Φιλοπάτορος ὁ παῖς αὐτοῦ μεγάλην ἐξέπεμψε δύναμιν, καὶ στρατηγὸν τὸν 7." Σχοπᾶν ἐπὶ τοὺς ἐν τῇ Κοίλῃ Συρίᾳ" ὃς πολλάς τε αὐτῶν πόλεις ἔλαδε, καὶ τὸ ἡμέτερον ἔθνος " πολεμούμενον γὰρ αὐτῷ προῦέθετο. Μετ᾽ οὐ πολὺ δὲ τὸν Σχοπᾶν ὁ ᾿Αντίοχος νικᾷ συμβαλὼν αὐτῷ πρὸς ταῖ; πηγαῖς τοῦ Ἰορδάνου, καὶ πολλὴν αὐτοῦ τὴν στρατείαν " διέφθειρεν" ὕστερον δὲ, ᾿Αντιόχου χειρωσαμένου τὰς ἐν τῇ Κοίλῃ Συρίᾳ τόλεις, ἃς ὁ Σκοπᾶς κατεσχήχει, καὶ τὴν Σαμάρειαν, ἐκουσίως αὐτῷ προσέθεντο Ἰουδαῖοι 75, καὶ τῇ πόλει δεξάμενοι, πᾶσαν 73 αὐτοῦ τῇ τε στρατεέᾳ καὶ τοῖς ἐλέφασιν ἀφθονίαν παρέσχον, καὶ τοὺς ὑπὸ τοῦ 7" Σχοπᾶ καταλειφθέντας ἐν τῇ ἄκρᾳ τῶν συνεμάχησαν.» Καὶ ἵνα μὴ καὶ τὰ ἄλλα λέγων πέρα
z΄. e Kai anastēsetai, phēsi, ek tou anthous ek "᾽ «hēs rhizēs autēs epi tēs 5" hetoimasias autou. » ᾿Anti pou, apodothēsetai men tǭ gegennēkoti, paidopoiesei de basilea tę̄ basileią tou dedōkotos enantiōthēsomenon. e Kai hēxei, phēsi, pros tēn dynamin.» Dyga: min de kalei tēn Hierousalēm, hōs tēs theias charitos apochauousan, kai dia tōn kata kairon ginomenōn thaumatōn tēn theian hypodeichnyousan dynamin. Kai touto de hēmas hē tritē tōn Machchadaiōn edidaxe biolos. Nenikēchōs gar par᾽ elpida pasan ᾿Antiochon ton Megan ho " Ptolemaios, aphiketo men eis ta leis ᾿ peiratheis de tōn adytōn epidēnti "΄᾽ tou naou, kai tois hiereusi meth᾽ hicheteias eixai mē boulētheis, mastigoutai men mastixin aora» tois " apeilēsas de toi? Ioudaiois chatalamdanei tēn ᾿Alexandreian, kai poiein ekeina epicheirei, ha hē histo? ria didaskei. Touto kai hē prophēteia prolegei. « Hēxei, phēsi, pros tēn dynamin, kai eiseleusetai eis 56 ta hypostērigmata tou basileōs tou Borrha, kai poiēsei en autois, kai katischysei.» Hypostēri» gmata de kalei tas ton phoron autǭ parechousas polei? " hoion gar pōs stērizei kai hypereidei tēn basi" leian ta prospheromena telē, di᾽ hōn hē stratiōtikē trephetai dynamis. hē. «Ixai ge tous theous autōn meta tōn chōneutōn autōn, pan skeuos epithymēton autōn, argyriou kai chrysiou, met᾽ aichmalōsias eisoisei 47 eis Aigypton, kai autos stēsetai hyper basilea tou Porrha. » En gar tę̄ prōtę̄ kai deuterą symplokę̄ hoi Ptolemaïoi Ho nenichēchasin, hōs hai historiai didaskousin. Legei “΄ de kai Iōsēppos houtō? « Tous gar Ioudaious ep᾽ "Antiochou tou megalou basileuontos tēs ᾿Asias, etychen autou? te polla talaipōrēsai, tēs gēs au’ tōn kachouchoumenēs “", kai tous tēn Koilēn Syrian nemomenous. Polemountos gar autou pros ton Philopatora 4“ Ptolemaion, kai pros ton huion autou “΄ legei -synedainen hautois, kai nikōntos autou 19 kai ptaiontos ta hauta paschein. » Kai meta brachea᾽ «e Nikēsas mentoi, phēsi T', ton Ptolemaion ho ᾿Antiochos, tēn Ioudaian prosagetai. Teleutēsantos de tou Philopatoros ho pais autou megalēn exepempse dynamin, kai stratēgon ton 7." Schopan epi tous en tę̄ Koilę̄ Syrią" hos pollas te autōn poleis elade, kai to hēmeteron ethnos " polemoumenon gar autǭ prouetheto. Met᾽ ou poly de ton Schopan ho ᾿Antiochos niką symbalōn autǭ pros tai? pēgais tou Iordanou, kai pollēn autou tēn strateian " diephtheiren" hysteron de, ᾿Antiochou cheirōsamenou tas en tę̄ Koilę̄ Syrią toleis, has ho Skopas kateschēchei, kai tēn Samareian, ekousiōs autǭ prosethento Ioudaioi 75, kai tę̄ polei dexamenoi, pasan 73 autou tę̄ te strateeą kai tois elephasin aphthonian pareschon, kai tous hypo tou 7" Schopa kataleiphthentas en tę̄ akrą tōn synemachēsan.» Kai hina mē kai ta alla legōn pera
"And from the flower of her root one will arise in his place." That is, she will be given back to her father and will bear a king who will oppose the kingdom of the one who gave her. "And he will come," it says, "against the power." He calls Jerusalem "the power," as enjoying divine grace and displaying the divine power through the miracles that happened from time to time. The third book of the Maccabees also taught us this. For Ptolemy, having beyond all hope defeated Antiochus the Great, came to [Jerusalem]; and having tried to enter the inner sanctuary of the temple and being unwilling to yield to the priests' supplication, he was scourged with invisible scourges; and, threatening the Jews, he reached Alexandria and attempted to do what the history relates. The prophecy foretells this too: "He will come," it says, "against the power, and will enter the strongholds of the king of the North, and will act against them and prevail." By strongholds he means the cities that paid him tribute; for the revenues brought in in a way support and prop up the kingdom, since the military force is fed by them. "And indeed their gods with their molten images, every desirable vessel of theirs, of silver and gold, he will carry with captives into Egypt; and he will stand above the king of the North." For in the first and second engagements the Ptolemies were victorious, as the histories teach. Josephus also says this: "For in the reign of Antiochus the Great over Asia, it happened that the Jews themselves suffered much, their land being ravaged, as did the inhabitants of Coele-Syria. For while he was at war with Ptolemy Philopator and his son … it befell them to suffer the same whether he won or lost." And a little later: "Antiochus, however, having defeated Ptolemy, annexed Judea. When Philopator died, his son sent out a great army with Scopas as general against those in Coele-Syria, who took many of their cities and our nation; for it was attacked and went over to him. But not long after, Antiochus defeated Scopas in battle near the springs of the Jordan and destroyed much of his army; and later, when Antiochus subdued the cities in Coele-Syria which Scopas had held, and Samaria, the Jews went over to him of their own accord, received him into the city, provided abundantly for his whole army and his elephants, and fought with him against the garrison Scopas had left in the citadel." And so as not to lengthen the work beyond measure by telling the rest …
Textual problem in this passage: see the notes.
Dan 11:7–8 (quotation, high confidence)
Notes and citation
Summary: A Ptolemy profanes Jerusalem's temple and carries off Seleucid spoils, as 3 Maccabees and Josephus relate; the Jews suffer between the warring kings until they go over to Antiochus the Great.
- The lemma is Dan 11:7–8 (Theodotion; verse 8 is marked inside the section). The story of Ptolemy's attempt to enter the sanctuary is 3 Macc 1:8–2:24 (Ptolemy IV Philopator after Raphia); Theodoret's sequence of kings is given as he states it. The Josephus quotation is Ant. 12.129–133. Words are lost in the scan where marked "…"; the bracket supplies the sense. The section breaks off; its last sentence continues displaced in 11.11. Migne's apparatus is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's apparatus read as Greek letters): ἴῃ Βι 4“ ὁχ Β ξηρρί. Δ 55 ἐπιό. 1η οὕτωξ. Απὶ. ἡιά. 1. α. 85 ἐκ ἢ. 5. ἴη Α. 5“ ἐπὶ τῆς. 6 εἰς. Α πρός. “.Α οἴσει. → .
Extrabiblical texts: 3 Macc 1:8-2.24 (3 Maccabees [in the EO canon]; allusion); Josephus, Ant. 12.129-133 (Josephus (works); quotation)
Cite (SBL): Theodoret, Comm. Dan. 11.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-7
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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.
11.9PG 81
Θ΄ ὐὑ.« Καὶ εἰσελεύσεται, φησὶν, εἰς τὴν βασιλείαν τοῦ βασι 16. τοῦ Νότου, καὶ ἀναστρέφει εἰς τὴν γῆν αὐτοῦ. Καὶ οἱ υἱοὶ αὐτοῦ συνάξουσιν ὄχλον δυνάμεων πολλῶν.» ΥἹἱοὺς δὲ αὐτοῦ καλεῖ τὴν στρατείαν 75 πεπιστευμένους, ὡς υἱοὺς ἀνθρώπων τοὺς ἀνθριύπους, καὶ υἱοὺς τῶν 77 προφητῶν τοὺς προφῆτα: ἰδίωμα γάρ ἔστι τῆς Ἑδραίων διαλέκτου. ἸΑντὶ τοῦ, ῥύμῃ φερόμενος, καὶ κατακλυσμοῦ δίκην ο ἅπαντα διαφθείρων. ε Καὶ παρελεύσεται, καὶ καθιεῖται, καὶ συμπλαχήσεται ἕω; τῆς ἰσχύος αὐτοῦ. » ᾿Αντὶ τοῦ, παντὶ σθένει χρώμενος ὁρμήσει μὲν κατὰ τῆς Αἰγύπτου, σπουδῇ δὲ στρατοπεδεύσει, καὶ ἐν ἐκείνῃ τῇ χώρᾳ μεταθήσει τὸν πόλεμον. Τούτοις ἐπάγει"
Th΄ hyy.« Kai eiseleusetai, phēsin, eis tēn basileian tou basi 16. tou Notou, kai anastrephei eis tēn gēn autou. Kai hoi huioi autou synaxousin ochlon dynameōn pollōn.» HuIious de autou kalei tēn strateian 75 pepisteumenous, hōs huious anthrōpōn tous anthriypous, kai huious tōn 77 prophētōn tous prophēta: idiōma gar esti tēs Hedraiōn dialektou. IAnti tou, rhymę̄ pheromenos, kai kataklysmou dikēn o hapanta diaphtheirōn. e Kai pareleusetai, kai kathieitai, kai symplachēsetai heō? tēs ischyos autou. » ᾿Anti tou, panti sthenei chrōmenos hormēsei men kata tēs Aigyptou, spoudę̄ de stratopedeusei, kai en ekeinę̄ tę̄ chōrą metathēsei ton polemon. Toutois epagei"
"And he will enter," it says, "into the kingdom of the king of the South, and return to his own land. And his sons will gather a multitude of many forces." He calls his sons those entrusted with the army, as "sons of men" means men, and "sons of the prophets" the prophets; for this is an idiom of the Hebrew language. … that is, carried along with a rush and destroying everything like a flood. "And he will pass through, and settle, and engage, as far as his stronghold." That is, using all his might he will rush against Egypt, encamp with haste, and transfer the war to that land. To this he adds:
Textual problem in this passage: see the notes.
Dan 11:9–10 (quotation, high confidence)
Notes and citation
Summary: The Seleucid king's "sons" are his generals, a Hebrew idiom; he will sweep like a flood into Egypt and carry the war there.
- The lemma is Dan 11:9–10 (Theodotion). Part of the lemma of verse 10 ("and he will come, coming and flooding") is lost in the scan; marked "…".
Cite (SBL): Theodoret, Comm. Dan. 11.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-11-9) · 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.
11.11PG 81
ια΄, ιβ΄. « Καὶ ἀγριανθήσεται ὁ 7" βασιλεὺς τοῦ ΝΝότοὐ, καὶ ἐξελεύσεται, καὶ πολεμήσει μετὰ τοῦ βασιλέως τοῦ Βοῤῥᾶ, καὶ στήσει ὄχλον πολὺν, καὶ παραδοθήσεται ὄχλος 15 ἐν χειρὶ αὐτοῦ. Καὶ λήψεται ὄχλον πολὺν Ἶ", καὶ ὑψωθήσεται ἡ καρδία αὐτοῦ, καὶ χκαταθάλεϊ μυριάδας, καὶ οὐκ ἰσχύσει δ.» Τοῦ γὰρ βασιλέυις τοῦ Νότου ἀντιπαραταττομένον μετὰ πλήθους πολλοῦ, περιγενήσεται, φησὶν, ὁ ᾿Αντίοχος, καὶ λήψεται τὸν ὄχλον ὑποχείριον, καὶ ὡς νενιχηχὼς ὑπερηφανίᾳ χρήσεται, καὶ δ' πολλὰς χαταχοντίσει μυριάδας. ᾿Αλλ᾽ ὅμως οὐ περιγενήσεται τῆς Αἰγύπτοῦυ, οὐδὲ κρατήσει τῆς τοῦ Πτολεμαίου βασιλείας " οὗ χάριν δυσχεραίνων πάλιν, φησίν " ι΄. ε« Ἐπιστρέψει βασιλεὺς τοῦ Βοῤῥᾶ, καὶ ἄξει ὄχλον πολὺν ὑπὲρ τὸν πρότερον, καὶ εἰς τὸ τέλος τῶν καιρῶν, καὶ 33 ἐπελεύσεται εἰσόδια ἐν δυνάμει μεγάλῃ καὶ ἐν ὑπάρξει πολλῇ.» Αὖθις γὰρ, φησὶ, μείζω τοῦ μέτρου μηκύνω τὸ σύγγραμμα, εἰς ἐκεῖνα τὸν «ἧς Αἰγύπτου, ποιήσει δὲ τοῦνο κερὶ τὸ τέλος τῆς ἑαυτοῦ βασιλεία" τοῦτο γὰρ στῃμαίνει"ε Εἰς τὸ ξέλος τῶν καιρῶν, καὶ ἐπελεύσεται εἰσόδια ἐν δυνάμει μεγάλῃ "5, ν Ἐνταῦθα διπλασιασμός ἐστιν ᾿Εδραῖχό: " ἠδουλήθη γὰρ εἰπεῖν, ὅτε εἰσόδῳ μεγάλῃ χρήσεται. Ἰδίωμα δέ ἐστε καὶ ᾿Εδραίων, χάὶ Βύρων" καὶ οὗτο! γὰρ κἀκεῖνοι λέγειν εἰώθασιν “ Εἰσερχόμένος εἰοἐσθίει, καὶ τὰ ἄλλα πάντα τὰ τοιαῦτα ὁμοῖος. Πλείουι τοίνυν οἱ ἑρμηνευταὶ ἀκριόείᾳ χρώμενοι, καὶ τεῖ;
ia΄, ib΄. « Kai agrianthēsetai ho 7" basileus tou NNotou, kai exeleusetai, kai polemēsei meta tou basileōs tou Borrha, kai stēsei ochlon polyn, kai paradothēsetai ochlos 15 en cheiri autou. Kai lēpsetai ochlon polyn I", kai hypsōthēsetai hē kardia autou, kai chkatathaleï myriadas, kai ouk ischysei d.» Tou gar basileuis tou Notou antiparatattomenon meta plēthous pollou, perigenēsetai, phēsin, ho ᾿Antiochos, kai lēpsetai ton ochlon hypocheirion, kai hōs nenichēchōs hyperēphanią chrēsetai, kai d' pollas chatachontisei myriadas. ᾿All᾽ homōs ou perigenēsetai tēs Aigyptouy, oude kratēsei tēs tou Ptolemaiou basileias " hou charin dyscherainōn palin, phēsin " i΄. e« Epistrepsei basileus tou Borrha, kai axei ochlon polyn hyper ton proteron, kai eis to telos tōn kairōn, kai 33 epeleusetai eisodia en dynamei megalę̄ kai en hyparxei pollę̄.» Authis gar, phēsi, meizō tou metrou mēkynō to syngramma, eis ekeina ton «hēs Aigyptou, poiēsei de touno keri to telos tēs heautou basileia" touto gar stę̄mainei"e Eis to xelos tōn kairōn, kai epeleusetai eisodia en dynamei megalę̄ "5, n Entautha diplasiasmos estin ᾿Edraicho: " ēdoulēthē gar eipein, hote eisodǭ megalę̄ chrēsetai. Idiōma de este kai ᾿Edraiōn, chai Byrōn" kai houto! gar kakeinoi legein eiōthasin “ Eiserchomenos eioesthiei, kai ta alla panta ta toiauta homoios. Pleioui toinyn hoi hermēneutai akrioeią chrōmenoi, kai tei?
"And the king of the South will be enraged, and will go out and fight with the king of the North; and he will raise a great multitude, and the multitude will be given into his hand. And he will take a great multitude, and his heart will be lifted up, and he will cast down tens of thousands, but he will not prevail." For when the king of the South sets himself against him with a great host, Antiochus, he says, will prevail, take the host captive, behave arrogantly as victor, and strike down many tens of thousands. Yet he will not prevail over Egypt nor rule the kingdom of Ptolemy; for which reason, vexed, he again … "The king of the North will return and bring a multitude greater than the first, and at the end of the times he will make an entry with great power and much substance." For again, he says, [with] greater … [And so as not to lengthen the work beyond] measure [by telling the rest], to those [things I will turn] …: [he will march against] Egypt, and will do this toward the end of his own reign; for this is what "at the end of the times, and he will make an entry with great power" means. Here there is a Hebrew doubling; for he meant that he will make a great entry. It is an idiom both of the Hebrews and of the Syrians; for both are accustomed to say "Entering he will enter," and all other such expressions likewise. Most of the interpreters, then, being more precise, and …
Dan 11:11–13 (quotation, high confidence)
Notes and citation
Summary: Antiochus defeats the Egyptian host but cannot take Egypt, then returns late in his reign with a greater army; Theodoret explains the Hebrew and Syriac idiom of doubled verbs.
- The lemma is Dan 11:11–13 (Theodotion; verses 12–13 are marked inside the section). The scan displaced and damaged several lines; the sentence "so as not to lengthen the work beyond measure" begins at the end of 11.7. Words are lost where marked "…"; bracketed words supply the sense. Migne's Latin column and apparatus are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's marginal reference, Latin column, and apparatus read as Greek letters): -Ἰδῖα δἀϊυποῖα δβὶ οἱ. Νες πιο ροϑὶ οὐνίῖ6 ον 6715 ἀσχογοίι, δὲ νὰ} | 08, οἱ οἷδ → ; Υεκβ. 9, 10. « Εἰ ἱπρτοάϊοίαν, παι, ἴῃ τὸ- 11 Βιτῆς στρατείας, 208. ͵. δ. τῆς στρατιᾶς. ἱπ δ οἱ δρυά 308. αἰ. Πεβ. ἰη Β. "75 τόν. ες. ἰη Α. 16. τοὺς τὴν στρατηγίαν. ὁ. 71 τῶν, 68. ἰη Β. 8ι καί. Β. Διά. γάρ. το ὃς Π65. ἴῃ Α ει. 15 ὅχλ, Δ εἱ Β ριΐιν. 81 καί͵68. ἡ Α. → .
Cite (SBL): Theodoret, Comm. Dan. 11.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-11
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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.
11.14PG 81
ιδ΄, « Καὶ ἐν τοῖς χαιροῖς ἐκείνοις, φησὶ, πολλοὶ ἐπαναστήδονται ἐπὶ βασιλέα τοῦ Νότου. ν» Οὕτω γὲρ ᾿Αντιόχου δ᾽ χαταγωνισαμένου τὸν Πτολεμαῖον, ὦ; « Καὶ οἱ υἱοὶ τῶν λοιμῶν τοῦ λαοῦ δου ἐπαρθήσονται δ, τοῦ στῆσαι ὄρασιν, καὶ ἐπαρθήσονται, χιὶ ἀσθενήσουσι.» Πάλιν ἐνταῦθα υἱσὺς «1ονμῶν τοὺς λοι- Βοὺς προσηγόρουσεν " οἱ γὰρ πονηρίᾳ, φταὶ, καὶ μον ἧς εὐσεδείας προαιρούμενοι, πειραϑήσονται διὰ τοὺτῶν τῶν βασιλέων τὴν νομικὴν χαταλῦσα: λατρείαν, καὶ οὐκ ἰσχύσουτιν᾽ ἧττον γὰρ ὄντες ἀσεθεῖς οὗτοι θεραπεύοντες τὸ Ἰουδαῖον διετέχεσα", ἔθνος. "ε΄, ε Καὶ εἰσελεύσεται, φησὶν, ὁ βασιλεὺς 5" [οῤ᾽ ὀχυράς.» ᾿Αντὶ τοῦ, πολιορκίᾳ δ΄, καὶ χώμασι, καὶ μηχανήμασι χρῆδεται. « Καὶ βραχίονες δ᾽ τοῦ " βλσιλέως τοῦ Νότου οὐ στήσονται" » τουτέστι, πάσης δυνάμεως ἔρημος γενήσεται. ε Καὶ ἀναστήκονται οἱ ἐκλεκτοὶ αὐτοῦ, καὶ οὐκ ἔσται ἰσχὺς «τοῦ στῆναι "".» Καὶ τοὺς ἀριστέας δὲ αὑτοῦ συλλέγων ὀνήσει οὐδέν "", τις΄. « Καὶ ποιήσόι ὁ εἰσπορευόμενος πρὺς αὐτὴν κατὰ τὸ θέλημα αὑτοῦ, καὶ οὐκ ἔστιν ἑστὼς κατὰ πρόσωπον αὐτοῦ.» Ῥάδιον γὰρ, φησὶ, λοιπὸν ἐχάπτῳ καταφρονεῖν αὐτοῦ, τῷ μὴ δύνασθαι ἀνταγωνίζεσθαι 3", καὶ τῶν ἐναντίων περιγενέσθαι "", ε Καὶ στήσεται ἐν τῇ γῇ τοῦ "" Σαδείρ.» "ἔνια "9 τῶν ἀνπγράφων, ε ἐν τῇ γῇ τοῦ Σαδαεὶμ ν ἔχει’ τινὲς δὲ τῶν τὴν Ἑδραίων φωνὴν εἰς τὴν Ἑλλάδι μεταῦεθὀληχότων, 77» θελήσεως τὴν γῆν τοῦ Σαδεὶρ χεχλήχατι" σημαίνει δὲ τὴν τῆς ἐπαγγελίας γῆν, θελή- Ὁ σεως οὖσαν" καὶ τὸ ὄρος τὸ Σιὼν, ὃ ἠγάπησε καὶ εὐδόκησεν ὁ Θεὸς κατοικεῖν ἐν αὐτῷ. Καὶ τὸ Σαδαεὶβ δὲ δυνάμεως ἑρμηνεύεται. Εἴτε γοῦν 5" γῆ εὐδοκίας, εἴτε γῆ δυνάμεως ἡ Ἰουδαία κέκληται (καὶ γὰρ καὶ ἄνω δύγαμιν αὑτὴν προσηγόρευσε, καὶ ἐνταῦθα Σαδαεὶμ εἴτ᾽ ουν Σαδεὶρ), εἰσ:λεύσεται, φησὶν, ὁ βασιλεὺς τοῦ Βοῤῥᾷ καὶ εἰς ταύτην τὴν γῆν. « Καὶ συντε- σεται" οὕτω γὰρ ἡμᾶς καὶ ὁ Ἰώσηππος διὰ τῆς ἑστορίας ἐδίδαξεν, ὅτι αὐτόματοι τὸν ᾿Αντίοχον οἱ Ἰουδαῖοι δεξάμενοι σφόδρα ὑπ᾽ αὐτοῦ ἐτιμήθησαν. ζ΄. ε Καὶ τάξει τὸ πρόσωπον αὑτοῦ, φησὶν, εἰσ. ελθεῖν ἐν ἰσχύϊ πάσης τῆς βασιλείας αὐτοῦ.» Ἐπιχειεἴσει γὰρ ἅπασαν τοῦ βασιλέως τοῦ Νότου σφετερίσασθαι τὴν βασιλείαν.ε Καὶ εὐθεῖα, φησὶν, ἅπαντα 5" {κετ᾿ αὑτοῦ ποιήτει. ν ᾿Αποδώσει γὰρ αὑτῷ πάντα ὅσα 5 ἥρπασεν. ε Καὶ θυγατέρα τῶν γυναικῶν δώσει αὐτῷ τοῦ διαφθεῖραι αὐτὴν, καὶ οὐ μὴ παραμείνῃ, καὶ οὐκ αὐτῷ ἔσται.» Ὅπερ ἄνω ἀσαφῶς εἴρηκεν, τοῦτο ἐνταῦθα σαφῶς " δύσει μὲν γὰρ αὐτῷ, φησὶ, γυναῖκα τὴν ἑαυτοῦ θυγατέρα, οὐκ εἰς μακρὰν δὲ αὕτη ἀποδοθήσεται τῷ δεδωκότι, καὶ τὸ συνοιχέσιον δεαλυθήσεται. Οὕτω δὲ, φησὶ, διαθεὶς τὴν Αἴγυπτον,
id΄, « Kai en tois chairois ekeinois, phēsi, polloi epanastēdontai epi basilea tou Notou. n» Houtō ger ᾿Antiochou d᾽ chatagōnisamenou ton Ptolemaion, ō? « Kai hoi huioi tōn loimōn tou laou dou eparthēsontai d, tou stēsai orasin, kai eparthēsontai, chii asthenēsousi.» Palin entautha huisys «1onmōn tous loi- Bous prosēgorousen " hoi gar ponērią, phtai, kai mon hēs eusedeias proairoumenoi, peiraϑēsontai dia toutōn tōn basileōn tēn nomikēn chatalysa: latreian, kai ouk ischysoutin᾽ hētton gar ontes asetheis houtoi therapeuontes to Ioudaion dietechesa", ethnos. "e΄, e Kai eiseleusetai, phēsin, ho basileus 5" [or᾽ ochyras.» ᾿Anti tou, poliorkią d΄, kai chōmasi, kai mēchanēmasi chrēdetai. « Kai brachiones d᾽ tou " blsileōs tou Notou ou stēsontai" » toutesti, pasēs dynameōs erēmos genēsetai. e Kai anastēkontai hoi eklektoi autou, kai ouk estai ischys «tou stēnai "".» Kai tous aristeas de hautou syllegōn onēsei ouden "", tis΄. « Kai poiēsoi ho eisporeuomenos prys autēn kata to thelēma hautou, kai ouk estin hestōs kata prosōpon autou.» Rhadion gar, phēsi, loipon echaptǭ kataphronein autou, tǭ mē dynasthai antagōnizesthai 3", kai tōn enantiōn perigenesthai "", e Kai stēsetai en tę̄ gę̄ tou "" Sadeir.» "enia "9 tōn anpgraphōn, e en tę̄ gę̄ tou Sadaeim n echei’ tines de tōn tēn Hedraiōn phōnēn eis tēn Helladi metauetholēchotōn, 77» thelēseōs tēn gēn tou Sadeir chechlēchati" sēmainei de tēn tēs epangelias gēn, thelē- Ho seōs ousan" kai to oros to Siōn, ho ēgapēse kai eudokēsen ho Theos katoikein en autǭ. Kai to Sadaeib de dynameōs hermēneuetai. Eite goun 5" gē eudokias, eite gē dynameōs hē Ioudaia keklētai (kai gar kai anō dygamin hautēn prosēgoreuse, kai entautha Sadaeim eit᾽ oun Sadeir), eis:leusetai, phēsin, ho basileus tou Borrhą kai eis tautēn tēn gēn. « Kai synte- setai" houtō gar hēmas kai ho Iōsēppos dia tēs hestorias edidaxen, hoti automatoi ton ᾿Antiochon hoi Ioudaioi dexamenoi sphodra hyp᾽ autou etimēthēsan. z΄. e Kai taxei to prosōpon hautou, phēsin, eis. elthein en ischyï pasēs tēs basileias autou.» Epicheieisei gar hapasan tou basileōs tou Notou spheterisasthai tēn basileian.e Kai eutheia, phēsin, hapanta 5" {ket᾿ hautou poiētei. n ᾿Apodōsei gar hautǭ panta hosa 5 hērpasen. e Kai thygatera tōn gynaikōn dōsei autǭ tou diaphtheirai autēn, kai ou mē parameinę̄, kai ouk autǭ estai.» Hoper anō asaphōs eirēken, touto entautha saphōs " dysei men gar autǭ, phēsi, gynaika tēn heautou thygatera, ouk eis makran de hautē apodothēsetai tǭ dedōkoti, kai to synoichesion dealythēsetai. Houtō de, phēsi, diatheis tēn Aigypton,
"And in those times," it says, "many will rise up against the king of the South." For when Antiochus had thus overcome Ptolemy, … "And the sons of the pestilent of your people will be lifted up to establish a vision, and they will be lifted up and will fail." Here again he called the pestilent "sons of the pestilent"; for those who chose wickedness, he says, and [despised] piety will try, through these kings, to destroy the worship of the law, and will not prevail; for these kings, being less impious, continued to favor the Jewish nation. "And the king," he says, "[of the North] will come … [and take] fortified [cities]," that is, he will use siege, mounds, and engines. "And the arms of the king of the South will not stand," that is, he will be left without any power. "And his chosen ones will rise up, and there will be no strength to stand"; even collecting his champions, he will gain nothing. "And he who comes against him will do according to his will, and there is none who stands before him." For it will then be easy, he says, for anyone to despise him, since he cannot fight back and overcome his opponents. "And he will stand in the land of Sabeir." Some copies read "in the land of Sabaeim"; and some of those who have turned the Hebrew into Greek have called the land of Sabeir "the land of desire." It signifies the land of promise, being a land of desire, and Mount Zion, which God loved and in which he was pleased to dwell. And Sabaeim is interpreted "of power." Whether, then, Judea is called the land of good pleasure or the land of power (for above too he called it "the power," and here Sabaeim or Sabeir), the king of the North, he says, will enter this land too. "And it will be [completed] …" For so Josephus too taught us in his history, that the Jews received Antiochus of their own accord and were greatly honored by him. "And he will set his face," he says, "to come with the strength of his whole kingdom." For he will attempt to seize the whole kingdom of the king of the South. "And he will make all things straight with him," he says; for he will give back to him all that he had seized. "And he will give him the daughter of women to destroy her, and she will not remain, and she will not be his." What he said obscurely above he says clearly here: he will give him his own daughter as wife, he says, but she will be sent back to the one who gave her before long, and the union will be dissolved. Having thus arranged Egypt, he says,
Textual problem in this passage: see the notes.
Dan 11:14–17 (quotation, high confidence) · Ps 132:13 (allusion, low confidence)
Notes and citation
Summary: Lawless Jews fail to overthrow the law through the kings; the king of the North takes the Ptolemaic fortresses and enters the "land of desire", Judea, where the Jews welcome him, and he gives the Egyptian king his daughter in a marriage that will not last.
- The lemma is Dan 11:14–17 (Theodotion; verses 15–17 are marked inside the section). "Sabeir"/"Sabaeim" are the transliterations of the Hebrew ṣĕbî ("beauty, desire") in Theodoret's copies; other translators rendered it "land of desire" (Theodoret's reading of the meaning "of power" is his own). Josephus: Ant. 12.133–144. Words are lost in the scan where marked "…"; bracketed words supply the lemma. Migne's Latin column and apparatus are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column and marginal reference read as Greek letters; Migne's apparatus read as Greek letters): Ροϑι θα ΡΟΡΌ] τὰ Θχιο! δῦ, ὧἱ βίδιυϑοῖ οὐ ἰδ εἰπῆ ὀνογίόγὸ σορλυυμαιγ, θα 6. ρὸδδῖ, Οὔ β ἴθ }5 ἀσρουῖυι5. Δ} 1} 115, τϑο ] 516. δ(γε. 10. « Ελ (Δοϊοὶ δάνθηΐθηβ δι γο 5115. Θὰ πὶ σι τ᾿ϑηϊθι ϑίοι ἀν μϑηῖ ἀἰϊοχίε, οἱ ἴἃ απὸ → ; 53 με. Εϑ|ι. ῥίον [ι4}ν. πολλῇ. δ» Αντ. Β ργῶπι. τοῦ. 8 χ. ἐπαρθ. Βε9, ἰπ Α. 586 δυσά. [2 Βὶ ρο "β μι. "' Βὶ στῆσαι, οὐδ, Β ργίηι. πλέον. δᾺ οἱ Β βασιλεὺς τοῦ. 58 1} πολιορχῶν. ὶ 33 ἀντι Β ργθν. λοιπόν. θ. Α ργάιη. οἱ. " τοῦ. θ65. [Δ "»}} περιγίνεσθαι. "9 τοῦ. ἔς Α εἰ → .
Extrabiblical texts: Josephus, Ant. 12.133-144 (Josephus (works); allusion)
Cite (SBL): Theodoret, Comm. Dan. 11.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-14
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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.
11.18PG 81
ιη΄.« Ἐπιστρέψει τὸ πρόσωπον αὑτοῦ εἰς τὰ; νήσους, καὶ συλλήψεται πολλὰς, καὶ καταπαύσει ἄρχοντας ὀνειδισμοῦ αὑτοῦ - πλὴν ὁ ὀνειδισμὸς αὐτοῦ ἐπιστρέψει αὐτῷ.» Πολλὰς γὰρ τῶν νήσων ὑφ᾽ ἑαυτὸν ποιησάμενος, καὶ τοὺς ἐκείνων ' ἐθνάρχας τοῦ ἄρχειν παύσας, γαταγελάστους ἐποίησεν. ᾿Αλλὰ τούτου; φησὶ, τοῦ ὀνειδισμοῦ καὶ αὐτὸς ἀπολαύσει. Ῥωμαῖοι γὰρ ἐν Θερμοπύλαις αὐτὸν καταγωνισάμενοι, καὶ τῆς πολλῆς αὐτὸν θρασύτητος παύσαντες, δασμὸν αὐτῷ χιλίων ταλάντων ἐπέθεσαν, καὶ τοῦτον φέρειν καθ᾽ ἕχαστον ἐνιαυτὸν χατηνάγχασαν, καὶ τὸν υἱὸν δὲ αὐτοῦ ᾿Αντίοχον ἡ τὸν ἐπικληθέντα Ἐπιφανῇ ὅμηρα" δαδόντες ἐν τῇ Ῥώμῃ ἐφρούρουν. Καὶ τοῦτο ἡμᾶς ἡ πρώτη τῶν Μαχχαδαίων διδάσκει " εἰρηκὼς γὰρ Π ὁ συγγραφεὺς περὶ τῶν τὴν ᾿Αλεξάνδρου δεξαμένων βασιλείαν, ἐπήγαγε “ «ε Καὶ ἐξῆλθεν ἀπ᾿ αὐτῶν ῥίξα ἁμαρτωλὸς, ᾿Αντίοχος ὁ " Ἐπιφανὴς, υἱὸς ᾿Αντιόχου τοῦ βασιλέως, ὃς ἦν ὅμηρα ἐν Ῥώμῃ. Τοῦτο προσημαίνων τῷ Δανιὴλ ὁ προσδιαλεγόμενος αὐτῷ ἔφη" « Πρὴν ὁ ὀνειδισμὸς αὐτοῦ ἐπιστρέψει αὐτῷ.» Τούτοις
iē΄.« Epistrepsei to prosōpon hautou eis ta? nēsous, kai syllēpsetai pollas, kai katapausei archontas oneidismou hautou - plēn ho oneidismos autou epistrepsei autǭ.» Pollas gar tōn nēsōn hyph᾽ heauton poiēsamenos, kai tous ekeinōn ' ethnarchas tou archein pausas, gatagelastous epoiēsen. ᾿Alla toutou? phēsi, tou oneidismou kai autos apolausei. Rhōmaioi gar en Thermopylais auton katagōnisamenoi, kai tēs pollēs auton thrasytētos pausantes, dasmon autǭ chiliōn talantōn epethesan, kai touton pherein kath᾽ hechaston eniauton chatēnanchasan, kai ton huion de autou ᾿Antiochon hē ton epiklēthenta Epiphanę̄ homēra" dadontes en tę̄ Rhōmę̄ ephrouroun. Kai touto hēmas hē prōtē tōn Machchadaiōn didaskei " eirēkōs gar P ho syngrapheus peri tōn tēn ᾿Alexandrou dexamenōn basileian, epēgage “ «e Kai exēlthen ap᾿ autōn rhixa hamartōlos, ᾿Antiochos ho " Epiphanēs, huios ᾿Antiochou tou basileōs, hos ēn homēra en Rhōmę̄. Touto prosēmainōn tǭ Daniēl ho prosdialegomenos autǭ ephē" « Prēn ho oneidismos autou epistrepsei autǭ.» Toutois
"He will turn his face to the islands and take many, and he will make the rulers of his reproach cease; but his reproach will return to him." For having brought many of the islands under himself and stopped their governors from ruling, he made them a laughingstock. But he himself, he says, will reap this reproach too. For the Romans, having defeated him at Thermopylae and stopped his great insolence, imposed on him a tribute of a thousand talents and forced him to pay it every year, and they kept his son Antiochus, called Epiphanes, under guard at Rome as a hostage. The first book of the Maccabees teaches us this; for the writer, having spoken of those who received Alexander's kingdom, added: "And there came forth from them a sinful root, Antiochus Epiphanes, son of Antiochus the king, who had been a hostage in Rome." Foretelling this to Daniel, the one conversing with him said, "But his reproach will return to him." To these …
Dan 11:18 (quotation, high confidence)
Notes and citation
Summary: Antiochus the Great's conquests in the islands are answered by Roman humiliation at Thermopylae, tribute, and his son Antiochus Epiphanes held hostage at Rome.
- The lemma is Dan 11:18. The quotation is 1 Macc 1:10. The tribute imposed by the Romans (Peace of Apamea, 188 BC) was in fact larger than Theodoret's figure.
Extrabiblical texts: 1 Macc 1:10 (1 Maccabees [in RC, EO canons]; quotation)
Cite (SBL): Theodoret, Comm. Dan. 11.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-18
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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.
11.19PG 81
ιθ΄. ε Καὶ ἐπιστρέψει τὸ πρόσωπον αὑτοῦ, εἷς τὸ χατισχύσαι" τῆς γῆς αὑτοῦ. » Ταῦτα, φησὶν, ἐν ταῖς νήσοις διαπραξάμενος, εἰς τὴν οἰκείαν ἐπανήξει βασιλείαν. « Καὶ ἀσθενήσει, καὶ πεσεῖται, καὶ οὐκ εὐρεθήσεται. (χ΄.) Καὶ ἀναστήσεται ἐκ τῆς ῥίζης αὐτοῦ φυτὸν βασιλείας 5, καὶ ἐπὶ τὴν ἑτοιμασίαν αὐτοῦ παραθιθάζων. ν» 'Αντίοχον λέγει τὸν Ἐπιφανῇ, ὃς ἀποδρὰς ἀπὸ τῆς Ῥώμης, Σέλευκον τὸν ἀδελφὸν αὖτοῦ διεδέξατο. ᾿Αντίοχον γὰρ τὸν μέγαν Σέλευκος ὁ γχαλούμενος Φιλοπάτωρ διεδέξατο, υἱὸς αὐτοῦ " ὦ» τοῦ δὲ Σελεύκου τελευτήσαντος, ᾿Αντίοχος ὁ Ἐπιφανὴς παραλαμδάνει τὴν βασιλείαν. Περὶ τούτου φησίν " « ᾿Αναστήσεται ἐκ τῆς ῥίζης αὐτοῦ φυτὸν βαπιλείας, καὶ ἐπὶ τὴν ἑτοιμασίαν αὐτοῦ παραδιθάζῶν" ν τουτέστι, τὴν τοῦ πατρὸς δυναστείαν μιμού- μένος, καὶ ἱκανὸς ὧν τὴν ἑτοιμασϑεῖσαν ὑπ᾽ ἐχείνου κατασχεῖν βασιλείαν. Τοῦτο ὃ παραδηλῶν ἐπήγαγε " « Καὶ πράσσων δόξαν βασιλείας" ν ἀντὶ τοῦ, ὑπε ἄγαν τῷ δραστηρίῳ χρώμενο:. ε Καὶ ἐν ταῖς ἡμέραις ἐκείναις συντριθήσονται 5, καὶ οὐκ ἐν προὠποις, οὐδὲ ἐν πολέμοις 'δ.» Ἰκανὸς γὰρ, φησὶν, ἔσται καὶ μόνῃ τῇ φήμῃ ἀμαχητὶ καὶ ἀναιμωτὶ καταπλῆξαι πάντας, καὶ ἑαυτῷ ὑποτάξαι.
ith΄. e Kai epistrepsei to prosōpon hautou, heis to chatischysai" tēs gēs hautou. » Tauta, phēsin, en tais nēsois diapraxamenos, eis tēn oikeian epanēxei basileian. « Kai asthenēsei, kai peseitai, kai ouk eurethēsetai. (ch΄.) Kai anastēsetai ek tēs rhizēs autou phyton basileias 5, kai epi tēn hetoimasian autou parathithazōn. n» 'Antiochon legei ton Epiphanę̄, hos apodras apo tēs Rhōmēs, Seleukon ton adelphon autou diedexato. ᾿Antiochon gar ton megan Seleukos ho nchaloumenos Philopatōr diedexato, huios autou " ō» tou de Seleukou teleutēsantos, ᾿Antiochos ho Epiphanēs paralamdanei tēn basileian. Peri toutou phēsin " « ᾿Anastēsetai ek tēs rhizēs autou phyton bapileias, kai epi tēn hetoimasian autou paradithazōn" n toutesti, tēn tou patros dynasteian mimou- menos, kai hikanos hōn tēn hetoimasϑeisan hyp᾽ echeinou kataschein basileian. Touto ho paradēlōn epēgage " « Kai prassōn doxan basileias" n anti tou, hype agan tǭ drastēriǭ chrōmeno:. e Kai en tais hēmerais ekeinais syntrithēsontai 5, kai ouk en proōpois, oude en polemois 'd.» Ikanos gar, phēsin, estai kai monę̄ tę̄ phēmę̄ amachēti kai anaimōti kataplēxai pantas, kai heautǭ hypotaxai.
"And he will turn his face to strengthen himself in his own land." Having done this in the islands, he says, he will return to his own kingdom. "And he will weaken and fall and not be found. And from his root will arise a plant of the kingdom, causing to pass over to his preparation." He means Antiochus Epiphanes, who, escaping from Rome, succeeded Seleucus his brother. For Antiochus the Great was succeeded by Seleucus called Philopator, his son; and when Seleucus died, Antiochus Epiphanes took over the kingdom. Of him he says, "From his root will arise a plant of the kingdom, causing to pass over to his preparation"; that is, imitating his father's power and able to hold the kingdom prepared by him. Indicating this he added, "and achieving the glory of the kingdom," that is, being exceedingly energetic. "And in those days they will be broken, but not by persons, nor in wars." For he will be able, he says, by his fame alone to terrify all without battle and without bloodshed and to subject them to himself.
Dan 11:19–20 (quotation, high confidence)
Notes and citation
Summary: After Antiochus the Great's fall, Antiochus Epiphanes escapes from Rome, succeeds his brother Seleucus, and by his energy and fame alone subdues others.
- The lemma is Dan 11:19–20 (Theodotion; verse 20 is marked inside the section). Theodoret applies verse 20 to Antiochus Epiphanes. 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 (the hyphenated word μιμού-μενος rejoined); Migne's Latin column read as Greek letters): « Εἰ τοί, παι, οπνηἶα οὐ) 60 (οἷοί, » Ου:οἱ ἐαρίδι πη} 188, οἱ σθϑϑᾶγα (ϑεῖδί ρυϊηοῖροβ οργεμβ. 19. ε« Εἰ ἐεομνογίοι (αεΐῖθι συλ οὔ εῖς «Εἰ ἰηπειμαθιγ, οἱ οδάοι,, οἱ ποῦ Ἰπλἰλη8, δἱ ἰἀοποϑιιβ δὴ οι οηάυ πη οἰ] 40 ΡΒ ἢ πάντα 5 ὅσα. Β ἅ. "4. στο]. 1 Μλ0})ν. 1. ας ἰὸς. Β ὅμηρον, 1 ἐκ, ἔἐθν. Β ἐν ἀρχαῖς ἐχείνων. αὖτ, ἴῃ. Β ροϑὶ ὧν ρομίξυν, δ τὸ κατ. ἡ τὴν ἰσχύν. 5 βασ. Α ρῥΓΩΠΙ. τῇ ζα ν πλα ίπῖδ Βιγοηθ Ὼ ΡΠΘθΟΙ5. « Εἰ ἴῃ αἀἴδθιι5. 118 Δ → ; πραῖ. ε Επ ἀδϑρϑοῖιδ [4 οὐ ἤθη 6ϑὶ ἀλίἃ → .
Cite (SBL): Theodoret, Comm. Dan. 11.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-19
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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.
11.21PG 81
χα'. « Καὶ στήσεται ἐπὶ τὴν ἑτοιμασίαν αὐτοῦ. ν Τοσαύτῃ δὲ, φησὶ, χρήσεται δυναστείᾳ, ὡς καὶ ἄνευ συμπλοκῆς κρατῆσαι τῆς πατρόθεν εἰς αὐτὸν παραπεμφθείσης βασιλείας. ε Ἐξουδενώθη,, καὶ οὐκ ἐδόθη "' ἐπ᾿ αὐτὸν δόξα βασιλείας. ν Καὶ μὴν, φησὶν, οὐκ ἣν ἐπίδοξος, βασιλεὺς ὧν,, ἀλλ᾽ εὐτελής τις ἐδόκει ἐν τῇ ᾿Ρώμῃ φρουρούμενος. ε Καὶ ἐπανήξει" ἐπ᾽ 13 εὐθηνίᾳ, καὶ κατισχύσει βασιλείας ἐν μένος "5, μετὰ πολλῆς ἥξει περιουσίας καὶ πλείστης δυνάμεως, καὶ κρατήσει τῆς βασιλείας δόλῳ συνεργῷ, καὶ ἐξαπάτῃ μᾶλλον ᾽᾽ χρώμενος. Τοῦτο δὲ καὶ ἐν τῇ δευτέρᾳ ὀπτασίᾳ ὁ μακάριος ἐθεάσατο Δανιΐὰ, καὶ ἤχουτε τὴῦ ἁγίου Γαδρι:ἢλ, λέγοντος " « Δόλος ἐν «αἴ "δ χειρὶ αὑτοῦ, καὶ ἐν καρδίᾳ αὑτοῦ μεγαλυνθήσ-ται" καὶ διαφθερεῖ πολλοὺς, καὶ ἐπὸὶ ἀπωλείᾳ ποὶλῶν στήσεται. Καὶ ἐνταῦθα ὡςαύτως " ε Κατισχύσει γὰρ "Ἴ, φησὶ, βασιλείας ἐν ὀλισθήμασι. »
cha'. « Kai stēsetai epi tēn hetoimasian autou. n Tosautę̄ de, phēsi, chrēsetai dynasteią, hōs kai aneu symplokēs kratēsai tēs patrothen eis auton parapemphtheisēs basileias. e Exoudenōthē,, kai ouk edothē "' ep᾿ auton doxa basileias. n Kai mēn, phēsin, ouk hēn epidoxos, basileus hōn,, all᾽ eutelēs tis edokei en tę̄ ᾿Rōmę̄ phrouroumenos. e Kai epanēxei" ep᾽ 13 euthēnią, kai katischysei basileias en menos "5, meta pollēs hēxei periousias kai pleistēs dynameōs, kai kratēsei tēs basileias dolǭ synergǭ, kai exapatę̄ mallon ᾽᾽ chrōmenos. Touto de kai en tę̄ deuterą optasią ho makarios etheasato Daniïa, kai ēchoute tēu hagiou Gadri:ēl, legontos " « Dolos en «ai "d cheiri hautou, kai en kardią hautou megalynthēs-tai" kai diaphtherei pollous, kai epoi apōleią poilōn stēsetai. Kai entautha hōsautōs " e Katischysei gar "I, phēsi, basileias en olisthēmasi. »
"And he will stand in his place." He will use such power, he says, as to take hold of the kingdom handed down to him from his father even without battle. "He was despised, and the glory of the kingdom was not given to him." Yet he was not glorious, he says, though he was king, but seemed a mean fellow while kept under guard in Rome. "And he will come in prosperity and prevail over the kingdom by slippery ways." [Though] despised, he will come with great wealth and very great power, and will take hold of the kingdom with deceit as his helper, using fraud rather [than force]. Blessed Daniel saw this also in the second vision and heard holy Gabriel saying, "Deceit is in his hand, and he will be magnified in his heart; and he will destroy many, and stand for the destruction of many." And here likewise: "For he will prevail," he says, "over the kingdom by slippery ways."
Textual problem in this passage: see the notes.
Dan 11:21 (quotation, high confidence) · Dan 8:25 (quotation, high confidence)
Notes and citation
Summary: Antiochus Epiphanes, despised as a hostage, seizes the kingdom by wealth and deceit, as Gabriel had foretold in Daniel 8.
- The lemma is Dan 11:21. The quotation is Dan 8:25. Words are lost in the scan; bracketed words supply 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): αἴτια, οἵ ἀ010 5}}}} ορ!{πΠλπῖ6 Ἂς [νἀ Δ 0118, πὴ} 108, οἱ ἴῃ ρογαϊιοπα πη] Οὐ πὶ 5.8}}{6..» Εἰ ς΄ ϑἰτ ἰοῦ : ε ΟΡ ποθ οιΐπὶ τοζπιπι, ἔμ} → .
Cite (SBL): Theodoret, Comm. Dan. 11.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.22PG 81
κβ'. « Καὶ βραχίονες τοῦ χαταχλύζοντος σθήσονται ἀπὸ προσώπου αὑτοῦ, καὶ συντριδή σονται.» Πάλιν δὲ ἐνταῦθα τὴν τῶν Αἰγυπτίων ἡνίξατο βασ:λείαν, ὅτι κἀκεῖνοι οἱ τὰ μεγάλα δυνάμενοι, καὶ δίκὴν κατακλυσμοῦ τοὺς ἀνθισταμένγυς διαφθείροντες, καὶ ἀφανεῖς καὶ φρούδους ἀποφαίνοντες, καὶ οὗτοι ὑπ᾽ αὑτοῦ χαταχλυσθήσονται, καὶ συντρ!:δή σονται, οὐκ οὗτοι δὲ μόνοι, ἀλλὰ, « Καί γε ἡγούμενος "" διαθήκης. ν
kb'. « Kai brachiones tou chatachlyzontos sthēsontai apo prosōpou hautou, kai syntridē sontai.» Palin de entautha tēn tōn Aigyptiōn hēnixato bas:leian, hoti kakeinoi hoi ta megala dynamenoi, kai dikēn kataklysmou tous anthistamengys diaphtheirontes, kai aphaneis kai phroudous apophainontes, kai houtoi hyp᾽ hautou chatachlysthēsontai, kai syntr!:dē sontai, ouk houtoi de monoi, alla, « Kai ge hēgoumenos "" diathēkēs. n
"And the arms of the flooder will be swept away before him and broken." Here again he hinted at the kingdom of the Egyptians: those too who had great power and, like a flood, destroyed those who opposed them, making them vanish and disappear, will themselves be flooded and broken by him; and not they alone, but "also the prince of the covenant."
Dan 11:22 (quotation, high confidence)
Notes and citation
Summary: The Egyptian kingdom that once overwhelmed its foes will itself be overwhelmed by Antiochus, along with the prince of the covenant.
- The lemma is Dan 11:22. 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): δὲ σοπίογοηίαγ, Νοιιο 51} 50}}, 80] οιἴδπι : « ΠΧ Ο → .
Cite (SBL): Theodoret, Comm. Dan. 11.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-22
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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.
11.23PG 81
κγ΄. ε Καὶ ἀπὸ τῶν συμμίξεων 5 πρὸς αὐτὸν ποιῆσει δόλον. » Ἐνταῦθα προσημαίνει τὴν γενομέγὴν ἐπανάστασιν Ὁνίᾳ τῷ ἀρχιερεῖ ὑπὸ Ἰησοῦ τοῦ καὶ Ἰάσωνος, καὶ Ὀνίου τοῦ Μενελάου " τούτων γὰρ πρότερον ' μὲν ὁ Ἰάσων, πρὸς τὸν ᾿Αντίοχον δραμὼν, τὸν οἰκεῖον ἀδελφὸν τῆς ἀρχιερωσύνης ἐξέθαλεν' ὁ δὲ Μενέλαος, δῶρα καὶ χρυσίον ἀποσταλεὶς κομίσαι κῷ ᾿Αντιόχῳ, εἰς ἑαυτὸν πάλιν τὴν ἀρχιερωσύνην μεταθεὶς, ἐξήλασε τὸν Ἰάσωνα. Ἐντεῦθεν αἱ δειναὶ Ταῦτα ὁ μακάριος προδιδασχόμενος Δανιἢλ. ἀκούει, ε θλι. νη, ἀπ᾿ αὐτοῦ. ν» Λέγει δὲ Πτολεμαῖον τὸν Φιλομιήτορα᾽ οὗτος γὰρ Πτολεμαῖον τὸν Ἐπιφανῆ διεδέξατο. Τούτοῖς ἐπήγαγε" ἐ Κα' γξ ἡγούμενος διαθήκης. » λέ" γῆι γὰρ ' τὸν ἀρχιερέα τὸν εὐσεθῇ, τὸν τοῦ Ἰάσωνο; ἀδελφὸν, καὶ προδιδάσχει, ὅτι κἀκεῖνον τοῦ ἀρχἱξρατεύειν παύσει. Εἶτα διδάσκει τὸν τρόπον" « Καὶ ἀπὸ τῶν συμμίξεων πρὺς αὑτὸν ποιήσει δόλον. » 5 "Α ἔχειν σεμνυνομένοις, καὶ δόλῳ συνεργῷ χρώμενος βυρία δεινὰ εἰς τὸ ἔθνος ἐργάσεται. « ᾿Αναδήσεται δὲ καὶ ὑπερισχύσε: αὐτοῦ ἐν ὀλίγῳ ἔθνει.» Ἐξαπατήσας γὰρ τοὺς τὰ ἹΞροσόλυμα οἰκοῦντας, ὡς μετ᾽ εἰρήνῆς εἰσιέναι μέλλων, πρῶτον μὲν ἐπιδῆναι τῶν ἀδύτων ἐτόλμησε τοῦ θείου νεὼ, ἔπειτα ἅπαντα τὸν ἐπικείμένον κόσμον ἀφελὼν, καὶ τὰ ἀφιερωμένα τῇ θείᾳ λειτουργίᾳ σχεύη. οὕτως ἐξελήλυθεν. Αὖθις δὲ πάλιν ἐπιστρατεύσας τῇ πόλει, ὀκτὼ μὲν μυριάδας ἀνθρώπὼν κατέσφαξε ᾽", καὶ οὐδὲ τούτοις ἀρκεσθεὶς, τοὺς ξχυτοῦ στρατηγοὺ: ἀποστείλας, ἑτέρους πάλιν « Καὶ ὑπερισχύσΞι αὑτοῦ ἂν ὀλίγῳ ἔθνει. (κδ΄.) Καὶ ἐν εὐθηνίᾳ, καὶ ἐν πίοσι χώραις ἥξει. ν Οὔτε γὰρ δι ἀπορίαν, φησὶ, μετ᾽ ὀλίγων ἀφίξεται, ἀλλὰ διὰ τὴν τοῦ φρονήματος ἀλαζονείαν " ἔστι γὰρ αὑτῷ καὶ εὐθηνία καὶ ἀπόλαυσις μυρίων ἐθνῶν πιόνων, καὶ φόρον πολὺν χορηγούντων. ε« Καὶ ποιήσει ἃ οὐκ ἐποίησαν οἱ πατέρες αὐτοῦ καὶ "" οἱ πατέρες τῶν πατέρων αὐτοῦ " προνομὴν καὶ “ὕπαρξιν 35, καὶ σκῦλα αὑτοῖς διασχορπιεῖ. » Πάντων γὰρ αὐτοῦ τῶν πακέρων, καὶ τῶν προγόνων ἁπάντων τὸ Ἰουδαίων ἔθνος τετιμηχότων, τἀναντία οὗτος πάντα "" ἐργάσεκαι, ἀναιρῶν καὶ ληϊζόμενος, καὶ ἐξανδραποδιζόμενος, καὶ τοῖς συστρατευομένοι: τὰ τούτων δωρούμενος. « Καὶ ἐπ᾽ Αἴγυπτον, φησὶ, λογιεῖτα! λογισμοὺς αὑτοῦ, καὶ ἕω; καιροῦ Ἶ.» ᾿Αντὶ τοῦ, οὐκ ἐπὶ κρατήσει.
kg΄. e Kai apo tōn symmixeōn 5 pros auton poiēsei dolon. » Entautha prosēmainei tēn genomegēn epanastasin Honią tǭ archierei hypo Iēsou tou kai Iasōnos, kai Oniou tou Menelaou " toutōn gar proteron ' men ho Iasōn, pros ton ᾿Antiochon dramōn, ton oikeion adelphon tēs archierōsynēs exethalen' ho de Menelaos, dōra kai chrysion apostaleis komisai kǭ ᾿Antiochǭ, eis heauton palin tēn archierōsynēn metatheis, exēlase ton Iasōna. Enteuthen hai deinai Tauta ho makarios prodidaschomenos Daniēl. akouei, e thli. nē, ap᾿ autou. n» Legei de Ptolemaion ton Philomiētora᾽ houtos gar Ptolemaion ton Epiphanē diedexato. Toutois epēgage" e Ka' nx hēgoumenos diathēkēs. » le" gēi gar ' ton archierea ton eusethę̄, ton tou Iasōno? adelphon, kai prodidaschei, hoti kakeinon tou archixrateuein pausei. Eita didaskei ton tropon" « Kai apo tōn symmixeōn prys hauton poiēsei dolon. » 5 "A echein semnynomenois, kai dolǭ synergǭ chrōmenos byria deina eis to ethnos ergasetai. « ᾿Anadēsetai de kai hyperischyse: autou en oligǭ ethnei.» Exapatēsas gar tous ta HiXrosolyma oikountas, hōs met᾽ eirēnēs eisienai mellōn, prōton men epidēnai tōn adytōn etolmēse tou theiou neō, epeita hapanta ton epikeimenon kosmon aphelōn, kai ta aphierōmena tę̄ theią leitourgią scheuē. houtōs exelēlythen. Authis de palin epistrateusas tę̄ polei, oktō men myriadas anthrōpōn katesphaxe ᾽", kai oude toutois arkestheis, tous xchytou stratēgou: aposteilas, heterous palin « Kai hyperischysXi hautou an oligǭ ethnei. (kd΄.) Kai en euthēnią, kai en piosi chōrais hēxei. n Oute gar di aporian, phēsi, met᾽ oligōn aphixetai, alla dia tēn tou phronēmatos alazoneian " esti gar hautǭ kai euthēnia kai apolausis myriōn ethnōn pionōn, kai phoron polyn chorēgountōn. e« Kai poiēsei ha ouk epoiēsan hoi pateres autou kai "" hoi pateres tōn paterōn autou " pronomēn kai “hyparxin 35, kai skyla hautois diaschorpiei. » Pantōn gar autou tōn pakerōn, kai tōn progonōn hapantōn to Ioudaiōn ethnos tetimēchotōn, tanantia houtos panta "" ergasekai, anairōn kai lēïzomenos, kai exandrapodizomenos, kai tois systrateuomenoi: ta toutōn dōroumenos. « Kai ep᾽ Aigypton, phēsi, logieita! logismous hautou, kai heō? kairou I.» ᾿Anti tou, ouk epi kratēsei.
"And from the alliances made with him he will practice deceit." Here he foretells the uprising against Onias the high priest by Jesus, also called Jason, and by Onias, called Menelaus. Of these, first Jason, running to Antiochus, drove his own brother out of the high priesthood; then Menelaus, sent to carry gifts and gold to Antiochus, transferred the high priesthood again to himself and drove out Jason. From this came the terrible [calamities] … Blessed Daniel, being taught these things beforehand, hears … "… from him." He means Ptolemy Philometor; for he succeeded Ptolemy Epiphanes. To these he added, "and also the prince of the covenant." For he means the pious high priest, Jason's brother, and foretells that he will remove him too from the high priesthood. Then he teaches the manner: "And from the alliances made with him he will practice deceit" … priding themselves on having …, and using deceit as his helper he will do countless terrible things to the nation. "And he will go up and overpower them with a small nation." For having deceived the inhabitants of Jerusalem, as though he were going to enter in peace, he first dared to enter the inner sanctuary of the divine temple, then took away all the adornment on it and the vessels dedicated to the divine liturgy, and so departed. Again, having made another expedition against the city, he slaughtered eighty thousand people; and not content even with this, he sent his generals and again others … "And he will overpower them with a small nation. And in prosperity and into rich lands he will come." For he will come with few, he says, not from lack of means but from the arrogance of his mind; for he has prosperity and the enjoyment of countless rich nations that supply much tribute. "And he will do what his fathers did not do, nor his fathers' fathers: he will scatter among them plunder and spoil and possessions." For whereas all his fathers and all his ancestors had honored the Jewish nation, he will do the very opposite, killing, plundering, enslaving, and giving their goods to his fellow soldiers. "And against Egypt," he says, "he will devise his plans, and until a time." That is, he will not prevail.
Textual problem in this passage: see the notes.
Dan 11:22–24 (quotation, high confidence)
Notes and citation
Summary: The deceit against the "prince of the covenant" is the overthrow of the pious high priest Onias by Jason and Menelaus; Antiochus then deceives Jerusalem, plunders the temple, massacres its people, and plots against Egypt without success.
- The lemma is Dan 11:22b–24 (Theodotion; verse 24 is marked inside the section). Theodoret follows 2 Macc 4:7–26 (Jason and Menelaus) and 2 Macc 5:11–21 and 1 Macc 1:20–24 (the plundering of the temple and the slaughter of eighty thousand). Lines are lost and displaced in the scan where marked "…"; bracketed words supply the sense. Migne's Latin column and apparatus 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): οηΐη τη] δι τίς, ἰη 41}, [15 41} 56. [ἄδιν. → ; τοῦτο. Β διἰ(.. γάρ. ἥξει. 1 ἐπ Α εἱ Β ἐν. ᾽6.ΔΑ εἱ Β πολέμῳ. ἢ. - δ Β ἐξουδενώύμενος. ᾿5 μᾶλλ. [η Β᾽ Δ6 καὶ ἔξατ ροπίιατ. 15 τῇ, 08. ἰα δ. γάρ. Ὀδ5. ἰπ Β. 15 Β ἡγησάμενος. ") Α συναναμίξεων. ΠΑ ἔδωκαν, οἱ ἀοίηδε δόξαν. → .
Extrabiblical texts: 2 Macc 4:7-4.26 (2 Maccabees [in RC, EO canons]; allusion); 2 Macc 5:11-5.21 (2 Maccabees [in RC, EO canons]; allusion); 1 Macc 1:20-1.24 (1 Maccabees [in RC, EO canons]; allusion)
Cite (SBL): Theodoret, Comm. Dan. 11.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-23
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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.
11.25PG 81
χε’, ε Καὶ ἐξεγερθήσεται ἡ ἰσχὺς αὐτοῦ καὶ χαοδία αὑτοῦ ἐπὶ βασ:λέα τοῦ Νότου, ἐν δυνάμει μεγάλῃ.» Ταύτην αὐτοῦ τὴν κατὰ τῆς Αἰγύπτου ἔφοδον, καὶ ἡ πρώτη τῶν Μαχχαθαίων διδάσκει ἱστορία. « Εἰστοὺς γὰρ, φησὶν, ᾿Αντίοχος εἰς Αἴγυπτον ἐν ὄχλῳ Ραρ-ῖ, καὶ ἐν ἅρμασι καὶ ἐλέφασι "5, καὶ ἱππεῦσι, καὶ ἐν στόλῳ μεγάλῳ, καὶ συνεστήσατο πόλεμον πρὺς Πτολεμαῖον βασιλέα Αἰγύπτου, καὶ ἐνετράπη μαῖος ἀπὸ προσώπου αὐτοῦ, καὶ ἔφυγε, καὶ ἔπεσαν πραυματίαι πολλοὶ, καὶ χοτελάδοντο τὰς πόλεις τὰς ὀχυρὰς ἐν γῇ Αἰγύπτου "", καὶ ἔλαθον τὰ σκῦλα τῇ ς᾽, Αἰγύπτου. Καὶ 3 ταῦτα προδιδασχόμενος ὁ μαγάριος Δανιὴλ ἤκουσε 8". « Καὶ ὁ δ᾽ βασιλεὺς τοῦ Νότου συνάψει πόλεμον πρὺς αὐτὸν, ἐν δυνάμε: μεγάλῃ καὶ ἰσχυρᾷ σφόδρα, καὶ οὐ στήσι:ται, ὅτι λογιοῦνται ῃ ἐπ᾽ αὑτὸν λογισμούς. ν ᾿Αντὶ τοῦ, πολλαῖς καὶ παν-
che’, e Kai exegerthēsetai hē ischys autou kai chaodia hautou epi bas:lea tou Notou, en dynamei megalę̄.» Tautēn autou tēn kata tēs Aigyptou ephodon, kai hē prōtē tōn Machchathaiōn didaskei historia. « Eistous gar, phēsin, ᾿Antiochos eis Aigypton en ochlǭ Rar-i, kai en harmasi kai elephasi "5, kai hippeusi, kai en stolǭ megalǭ, kai synestēsato polemon prys Ptolemaion basilea Aigyptou, kai enetrapē maios apo prosōpou autou, kai ephyge, kai epesan praumatiai polloi, kai choteladonto tas poleis tas ochyras en gę̄ Aigyptou "", kai elathon ta skyla tę̄ s᾽, Aigyptou. Kai 3 tauta prodidaschomenos ho magarios Daniēl ēkouse 8". « Kai ho d᾽ basileus tou Notou synapsei polemon prys auton, en dyname: megalę̄ kai ischyrą sphodra, kai ou stēsi:tai, hoti logiountai ę̄ ep᾽ hauton logismous. n ᾿Anti tou, pollais kai pan-
"And his strength and his heart will be roused against the king of the South with a great army." The first history of the Maccabees also teaches this attack of his against Egypt: "Antiochus entered Egypt," it says, "with a heavy host, with chariots and elephants and cavalry and a great fleet, and made war on Ptolemy king of Egypt; and Ptolemy turned back before him and fled, and many fell wounded; and they captured the fortified cities in the land of Egypt and took the spoils of the land of Egypt." Blessed Daniel, being taught this beforehand, heard: "And the king of the South will join battle with him with a great and very strong army, and he will not stand, because they will devise plans against him." That is, with many and …
Dan 11:25 (quotation, high confidence)
Notes and citation
Summary: Antiochus Epiphanes' invasion of Egypt and defeat of Ptolemy, recorded in 1 Maccabees, was foretold to Daniel.
- The lemma is Dan 11:25. The quotation is 1 Macc 1:17–19. The section breaks off in the scan; marked "…".
Extrabiblical texts: 1 Macc 1:17-1.19 (1 Maccabees [in RC, EO canons]; quotation)
Cite (SBL): Theodoret, Comm. Dan. 11.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-25
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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.
11.26PG 81
κς΄. ε« Καὶ φάγονται, φη πὶ, τὰ δέοντα αὐτοῦ.» Ἰουτέστι, χαταναλώσουσιν αὐτοῦ πᾶσαν τὴν πρόσοδον, καὶ τὸν τελούμενον αὑτῷ φόρον ληϊξόμενοι εἰς ἑαυτοὺς μεταθήσονται ὅν. « Καὶ συντρίψουτιν αὐ- Χρήσεται γὰρ, φησὶ, διακόνοι; τοῖς τὸ αὐτὸ γένος τὸν, καὶ δυνάμεις αὐτοῦ καταλύσει ᾽6, καὶ πεσοῦντα: τραυματίαι πολλοί. » Οὐκ αὐτὸν γὰρ μόνον, ἀλλὰ καὶ τὴν στρατείαν αὐτοῦ δίκην κατακλυσμοῦ διαφθερεῖ, καὶ πολὺν ἐργάσεται φόνον.
ks΄. e« Kai phagontai, phē pi, ta deonta autou.» Ioutesti, chatanalōsousin autou pasan tēn prosodon, kai ton teloumenon hautǭ phoron lēïxomenoi eis heautous metathēsontai hon. « Kai syntripsoutin au- Chrēsetai gar, phēsi, diakonoi? tois to auto genos ton, kai dynameis autou katalysei ᾽6, kai pesounta: traumatiai polloi. » Ouk auton gar monon, alla kai tēn strateian autou dikēn kataklysmou diaphtherei, kai polyn ergasetai phonon.
"And they will eat his provisions," it says; that is, they will consume all his revenue, and, plundering the tribute paid to him, will transfer it to themselves. "And they will break him." For he will use, he says, servants of the same race … "and he will destroy his forces, and many will fall wounded." For he will destroy not him alone but also his army like a flood, and will cause great slaughter.
Dan 11:26 (quotation, high confidence)
Notes and citation
Summary: The Egyptian king is ruined from within, his revenue consumed and his army destroyed with great slaughter.
- The lemma is Dan 11:26 (Theodotion). The scan merged Migne's Latin column and apparatus into the comment, and part of the Greek is lost; marked "…". The debris is 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 marginal reference read as Greek letters): 5} Μοὶ. ι, → ; Α Ὁ᾽ (νεκϑ. 41.) Εἰ ἐπ ανυπάδιιία, οἱ ἴῃ Ρἰυριυ5 τὸπᾶρηλ, οἱ σαν τῖρυ5, οἱ οἰ ρᾶπιῖ8, οἱ 64.118, οἱ οἱ σορουιηΐ δρο! α ΖΕρνρι! Β. ν Ἐπ διὸ οὐ 8016 ΤΠ] 185. δὲ πιο Π μι Γ. τ κατ. Β 14. ἄλλας δὲ τοσαύτας ἐξανδρχποδίσας διαπραθῆναι προσέταξεν. "5 μυρ. [πῃ Β ροβὶ φόνους ροΠἾ 0. 4 γαὶ οἱ π᾿ τ᾿ π᾿ αὐτοῦ. ΤχᾺ οἱ [ὲ κυρ}. ῃ. "ἕως χα!ρ. φώς (ον ἶ550 καί) αἱεῖ λα δαῖη ἢ οὐιὶ, Αἰισ. δι καΐί, )ὸς. ἴῃ δ. 39. ἢ Αἰγύπτῳ. ὅδ᾽ τῆς. Β γῆς. 35. χ ὕπ, [πη Α οἱ Βὶ ροβὶ σκῦλα ροπίμ. 16 πάντα. 65. ἴῃ 38 ἐλ, ὶ ργᾷιη. ἐν. Πὰ φιιοχιὸ δῖ ἐππεῦσι, δ ἢ ἤχους. 33 ὁ. θ)65. ἴῃ}. 25 κατ᾽ αὐτοῦ, ἰὑκ εις ἀϊδδοϊνοπέ, οἱ ἐδάδηϊ σψυϊηδνϑιὶ αι} 11.» Νοηηο ἃ → ; ἴω ρτοθ τα πὶ, οἱ ἴῃ πη πὴ} 115 ΟΥρΥΪ 5, οἱ 4}115. μη] 5. (πᾶπὶ ἡ ἔπη δὰ 15 τού... ε« Εἰ τονογίθίιγ, ἱπᾷαΐ, οἱ πα σηδθίιυγ 608 ατ΄ὸ οὔυφογίπε, τοὐϊφοῖ ἴμ δουν 6}, « Εἰ ταγειϑ. δ. « Εἰ θγδολῖλ ακ 60 δι γρ ηΐ, οἱ ρο!] οηϊ Ὀ σ → .
Cite (SBL): Theodoret, Comm. Dan. 11.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-26
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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.
11.27PG 81
κζ', ε Καὶ ἀμφότεροι, φησὶν, οἱ βασιλεῖς, αἱ καρδίαι αὐτῶν ἐπὶ πονηρίαν, καὶ ἐπὶ τραπέζῃ μιᾷ ψευδὴ λαλήσρυσι, καὶ οὐ κατευθυνεῖ. » Ῥωμαῖοι γὰρ, ὡς Ἰώσηππος ἡμᾶς ὁ ἱστοριογράφος διδάσκει, ταύτὴν αὐτοῦ μαθόντες τὴν στρατείαν, παρενεγγύτ, σαν ἀποστῆναι τῆς Αἰγύπτου " ὅθεν σπεισάμενος, φἹ οἷν, εἰρήνην, καὶ τραπέζης ἐκοινώνησε τῷ Πτολεμαίῳ. Τὸ δὲ ὕπουλον τῆς φιλίας διδάσκων ὁ τῷ Δανιὴλ προσδιαλεγόμενος, ε« Καὶ ἀμφότεροι, φησὶν, οἱ βασιλεῖς, αἱ καρδία! αὐτῶν ἐπὶ πονηρίαν, καὶ ἐπὶ τραπέζῃ μιᾷ ψευδῇ λαλήσουσι, καὶ οὐ κατευθυνεῖ. » ᾿Αντὶ τοῦ, οὐ βεθαία ἔσται ἡ εἰρήνη. « Ὅτι ἔτι "7 πέρας ἕσται εἰς καιρόν. » Τουτέστιν, αὖθις γὰρ, τοῦ καιροῦ τούτου
kz', e Kai amphoteroi, phēsin, hoi basileis, hai kardiai autōn epi ponērian, kai epi trapezę̄ mią pseudē lalēsrysi, kai ou kateuthynei. » Rhōmaioi gar, hōs Iōsēppos hēmas ho historiographos didaskei, tautēn autou mathontes tēn strateian, parenengyt, san apostēnai tēs Aigyptou " hothen speisamenos, phI hoin, eirēnēn, kai trapezēs ekoinōnēse tǭ Ptolemaiǭ. To de hypoulon tēs philias didaskōn ho tǭ Daniēl prosdialegomenos, e« Kai amphoteroi, phēsin, hoi basileis, hai kardia! autōn epi ponērian, kai epi trapezę̄ mią pseudę̄ lalēsousi, kai ou kateuthynei. » ᾿Anti tou, ou bethaia estai hē eirēnē. « Hoti eti "7 peras hestai eis kairon. » Toutestin, authis gar, tou kairou toutou
"And both the kings," he says, "their hearts are set on evil, and at one table they will speak lies, and it will not prosper." For the Romans, as Josephus the historian teaches us, learning of this campaign of his, ordered him to withdraw from Egypt; so, having made peace by treaty, he shared a table with Ptolemy. Teaching the treachery of the friendship, the one conversing with Daniel says, "And both the kings, their hearts are set on evil, and at one table they will speak lies, and it will not prosper"; that is, the peace will not be secure. "For the end is yet for a time." That is, again, when this time …
Dan 11:27 (quotation, high confidence)
Notes and citation
Summary: Antiochus and Ptolemy feign friendship at one table under Roman pressure, but the peace is false and will not last.
- The lemma is Dan 11:27. The Roman order to Antiochus to leave Egypt is told by Polybius and Livy; Josephus mentions it briefly (Ant. 12.244). The section breaks off in the scan; marked "…".
Extrabiblical texts: Josephus, Ant. 12.244 (Josephus (works); allusion)
Cite (SBL): Theodoret, Comm. Dan. 11.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-27
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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.
11.28PG 81
χη΄. ε Καὶ ἐπιστρέψει, φησὶν, εἰς τὴν γῆν αὑτοῦ ἐν ὑπάρξει πολλῇ. » ᾿Αλλ᾽ ὅμως τότε, φησὶν, μετὰ πολλοῦ πλούτου, καὶ πολλῆς περιουσίας, εἰς τὴν οἰκείαν ἐπαναστρέψει" βασιλείαν. ε Καὶ ἡ χαρδίχ αὐτοῦ ἐπὶ διαθήκην ἁγίαν. » Μίαν δὲ λοιπὸν σχήσει σπουδὴν, ὥστε καταλῦσαι τὸν ὑπὸ τοῦ Θεοῦ τοῖς Ἰουδαίοις δεδομένον νόμον. Ταῦτα δὲ βουλευσάμενος, χοὶ εἰς πέρας ἄξει τὰ βουλεύματα. « Καὶ ποιήσει γὰρ, φησὶ, καὶ ἐπιστρέψει εἰς τὴν γῆν αὑτοῦ. » Καὶ τοῦτο δὲ ἡ ὅ᾽ τῶν Μαχχαθαίων βίδλος, καὶ ἡ Ἴω-
chē΄. e Kai epistrepsei, phēsin, eis tēn gēn hautou en hyparxei pollę̄. » ᾿All᾽ homōs tote, phēsin, meta pollou ploutou, kai pollēs periousias, eis tēn oikeian epanastrepsei" basileian. e Kai hē chardich autou epi diathēkēn hagian. » Mian de loipon schēsei spoudēn, hōste katalysai ton hypo tou Theou tois Ioudaiois dedomenon nomon. Tauta de bouleusamenos, choi eis peras axei ta bouleumata. « Kai poiēsei gar, phēsi, kai epistrepsei eis tēn gēn hautou. » Kai touto de hē ho᾽ tōn Machchathaiōn bidlos, kai hē Iō-
"And he will return," he says, "to his land with much substance." Yet then, he says, he will go back to his own kingdom with great wealth and much substance. "And his heart will be against the holy covenant." He will thereafter have one aim, to destroy the law given by God to the Jews. Having planned this, he will also carry his plans through: "For he will act," he says, "and return to his land." The [first] book of the Maccabees and Josephus [relate] this too …
Dan 11:28 (quotation, high confidence)
Notes and citation
Summary: Antiochus returns from Egypt enriched and sets himself to destroy the law God gave the Jews.
- The lemma is Dan 11:28. The numeral of the book of Maccabees is garbled in the scan (ὅ᾽); 1 Macc 1:20–24 tells the return from Egypt. The section breaks off; marked "…".
Extrabiblical texts: 1 Macc 1:20-1.24 (1 Maccabees [in RC, EO canons]; allusion)
Cite (SBL): Theodoret, Comm. Dan. 11.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-28
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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.
11.29PG 81
κθ', ε« Καὶ εἰς τὸν καιρὸν αὑτοῦ ἐπιστρέψει, καὶ ἥξει ἐν τῷ Νότῳ "0, καὶ οὐκ ἔσται ὡς ἡ πρώτη καὶ ἡ ἐσχάτη.» ᾿Αντὶ τοῦ, οὐκ ὁμοίως νικήσει καὶ ἰσχύσε! ", ἀλλ᾽ ἡττηθεὶς ἐπανήξει. Τὸ δὲ εἷς καιρὸν αὑτοῦ τὸν ἐπιτήδειον τῷ πολέμῳ σημαίνει καιρόν.
kth', e« Kai eis ton kairon hautou epistrepsei, kai hēxei en tǭ Notǭ "0, kai ouk estai hōs hē prōtē kai hē eschatē.» ᾿Anti tou, ouk homoiōs nikēsei kai ischyse! ", all᾽ hēttētheis epanēxei. To de heis kairon hautou ton epitēdeion tǭ polemǭ sēmainei kairon.
"And at his time he will return and come into the South, and it will not be as the first or the last." That is, he will not conquer and prevail in the same way, but will return defeated. "At his time" signifies the time suitable for war.
Dan 11:29 (quotation, high confidence)
Notes and citation
Summary: Antiochus's next campaign against Egypt will end not in victory but in retreat.
Cite (SBL): Theodoret, Comm. Dan. 11.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-29
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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.
11.30PG 81
λ' ε Καὶ εἰπελεύσονται εἰς αὐτὸν "" οἱ εἰσπορευόγὰρ πολλοὺς Κυπρίους, καὶ ἑτέρους ντσιώτας (τὸ γὰρ Κίτιον μέχρι τῆς σήμερον πόλισμά ἔστι τῆς Κύπρου), ὁρμήσει μὲν κατὰ τῆς Λιἰγύπτουν, ἡττηθεὶς δὲ καὶ ταπεινωθεὶς: ἐπανήξει, « Καὶ ἐπιστρέψει, φησὶ, καὶ θυμωθήσεται ἐπὶ διαθήκην ἁγίαν.» Πάντα γὰρ, φησὶ, τὸν θυμὸν, τὸν διὰ τὴν ἧτταν αὐτῷ προσγινόμενον, κατὰ τῆς ἁγίας διαθήκης ἐμέσει. Καὶ δεικνὺς τὸ ἔργον, ε Καὶ ποιήσει,» φησί, Ἐν γὰρ τῇ δευτέρᾳ παρουσίᾳ τόν τε "" πολὺν ἐργάσεται" φόνον, καὶ τῶν διαφυγόντων τὸν ἀνδραπιδισμόν. « Καὶ ἐπιστρέψει, καὶ συνήσει ἐπὶ τοὺς καταλιπόντας διαθήχτν ἁγίαν. ν Πᾶσαν, φησὶ, ποιῇσεται πρόνοιαν τῶν παρανομησάντων, καὶ τὸ μὲν μένων. : λο'. «Ἰζαὶ βραχίονες "6 ἐξ αὐτοῦ ἀναστῇ σο.ται, καὶ βεδηλώσουσι τὸ ἁγίασμα τῆς δυναστείας, καὶ με- Ἧ τε "0 ταστήσουσι τὸν ἐνδελεχισμὸν, καὶ δώσουσιν εἰς αὐὡς καὶ ἤδη προειρήκαμεν, τοὺς ὑπουργοῦντας αὐτῷ στρατηγοὺς, ἅτε δὴ δίκην βραχιόνων τά τε τοῦ βασιλέως πληροῦντας προστάγματα. Πέμψει τοιγαροῦν, φησὶ", τινὰς τὸ μὲν ἁγίασμα τῆς δυναστέιας βεδηλοῦντας, ἀντὶ τοῦ, τῷ" Θεῷ τῷ παντοδυνάμῳ "ἢ ἀνακείμενον νεών" βωμὸν δὲ εἰδωλικὸν ἔνδον ἀναστήσοντας " τοῦτο γὰρ καλεῖ βδέλυγμα ἠφραγισμέγον. Διδάσκει δὲ ἡμᾶς τοῦτο καὶ ἡ δευτέρα τῶν Μαχχα-δαίων" φησὶ γὰρ 5' οὕτως" ε Περὶ δὲ τὸν καιρὸν τοῦτον, τὴν δευτέραν ἔφοδον ὁ ᾿Αντίοχος εἰς τὴν Αἴγυπτὸν ἐστεῆλατο. » Εἶτα ἐν μέσῳ ὁ συγγραφεύς τινα περὶ τῆς τῶν νόϑων ἀρχιερέων φ'λονειχίας εἰρηκὼς, ἐπήγαγε " « Προσπεσόντων δὲ τῷ βασιλεῖ, περὶ τῶν γεγονότων ὑπέλαδεν "5 ἀποστατεῖν τὴν Ἰουδαίαν " χὴν, ἔλαθε τὴν πόλιν δωρυάλωτον, καὶ ἐκέλευσε τοῖς στρατιώταις κόπτειν ἀφειδῶς τοὺς ἐμπίπτοντας. ν Εἶτα διηγησάμενος, ὡς κατὰ πάσης ἡλικίας ὁ φόνος ἐχώρει, καὶ ὀκτὼ μυριάδες νεκρῶν ἠριθμήθησαν, πάλιν μετὰ βραχέα φησίν" ε ᾿Απεχθῆ ὃὲ πρὸς τοὺς Ἰουδαίους διάθεσιν ἔχων ὁ ᾿Αντίοχος, ἔπεμψε μυσάρχην ᾿Απολλώνιον μετὰ στρατεύματος πρὸς τοῖς δισχιλίοις "ἢ", προστάξας τοὺς ἐν ἡλικίᾳ πάσῃ πάντας κατασφάξαι.» Καὶ μετὰ βραχέα πάλιν δ᾿ φησί" «Μετ᾿ οὐ πολὺν δὲ χρόνον ἀπέστειλεν ὁ βασιλεὺς γέροντα ᾿Αθηναῖον, ἀναγκάζειν " τοὺς μεταθαίνειν ἀπὸ τῶν πατρίων νόμων, καὶ τοῖς τοῦ Θεοῦ νόμοις μὴ πολιτεύεσθαι, μολῦναι δὲ καὶ τὸν ἂν Ἱερουσαλὴμ νεὼν δ, καὶ προσονυμάσαι Διὸς Ὀλυμπίου. » Ταῦτα προαγορεύων ὁ τῷ μακαρίῳ Δανιὴλ προσδιαλεγόμενος ἔφη ᾿ «Καὶ βραχίονες ἐξ αὐτοῦ ἀναστήσονται, καὶ βεδηλώσουσι τὸ ἁγίασμα τῆς δυναστείας, καὶ μεταστήσουσι τὸν ἐνδελεχισμόν"» τουτέστι, τὴν καθ᾽ ἡμέραν τῷ Θεῷ προσφερομένην λατρείαν. ε Καὶ δώσουσιν εἰς αὐτὸν βδέλυγμα ἧφανισμένον" ν» τὸν βωμὸν, ὃν τῷ Διῖ ἀνέστησεν ὁ δυσσεδὴς βασιλεὺς, καὶ χοῖρον ἐπ᾿ αὐτοῦ προσενήνοχε.
l' e Kai eipeleusontai eis auton "" hoi eisporeuogar pollous Kyprious, kai heterous ntsiōtas (to gar Kition mechri tēs sēmeron polisma esti tēs Kyprou), hormēsei men kata tēs Liigyptoun, hēttētheis de kai tapeinōtheis: epanēxei, « Kai epistrepsei, phēsi, kai thymōthēsetai epi diathēkēn hagian.» Panta gar, phēsi, ton thymon, ton dia tēn hēttan autǭ prosginomenon, kata tēs hagias diathēkēs emesei. Kai deiknys to ergon, e Kai poiēsei,» phēsi, En gar tę̄ deuterą parousią ton te "" polyn ergasetai" phonon, kai tōn diaphygontōn ton andrapidismon. « Kai epistrepsei, kai synēsei epi tous katalipontas diathēchtn hagian. n Pasan, phēsi, poię̄setai pronoian tōn paranomēsantōn, kai to men menōn. : lo'. «Izai brachiones "6 ex autou anastę̄ so.tai, kai bedēlōsousi to hagiasma tēs dynasteias, kai me- Hē te "0 tastēsousi ton endelechismon, kai dōsousin eis auōs kai ēdē proeirēkamen, tous hypourgountas autǭ stratēgous, hate dē dikēn brachionōn ta te tou basileōs plērountas prostagmata. Pempsei toigaroun, phēsi", tinas to men hagiasma tēs dynasteias bedēlountas, anti tou, tǭ" Theǭ tǭ pantodynamǭ "ē anakeimenon neōn" bōmon de eidōlikon endon anastēsontas " touto gar kalei bdelygma ēphragismegon. Didaskei de hēmas touto kai hē deutera tōn Machcha-daiōn" phēsi gar 5' houtōs" e Peri de ton kairon touton, tēn deuteran ephodon ho ᾿Antiochos eis tēn Aigypton esteēlato. » Eita en mesǭ ho syngrapheus tina peri tēs tōn noϑōn archiereōn ph'loneichias eirēkōs, epēgage " « Prospesontōn de tǭ basilei, peri tōn gegonotōn hypeladen "5 apostatein tēn Ioudaian " chēn, elathe tēn polin dōryalōton, kai ekeleuse tois stratiōtais koptein apheidōs tous empiptontas. n Eita diēgēsamenos, hōs kata pasēs hēlikias ho phonos echōrei, kai oktō myriades nekrōn ērithmēthēsan, palin meta brachea phēsin" e ᾿Apechthē hoe pros tous Ioudaious diathesin echōn ho ᾿Antiochos, epempse mysarchēn ᾿Apollōnion meta strateumatos pros tois dischiliois "ē", prostaxas tous en hēlikią pasę̄ pantas katasphaxai.» Kai meta brachea palin d᾿ phēsi" «Met᾿ ou polyn de chronon apesteilen ho basileus geronta ᾿Athēnaion, anankazein " tous metathainein apo tōn patriōn nomōn, kai tois tou Theou nomois mē politeuesthai, molynai de kai ton an Hierousalēm neōn d, kai prosonymasai Dios Olympiou. » Tauta proagoreuōn ho tǭ makariǭ Daniēl prosdialegomenos ephē ᾿ «Kai brachiones ex autou anastēsontai, kai bedēlōsousi to hagiasma tēs dynasteias, kai metastēsousi ton endelechismon"» toutesti, tēn kath᾽ hēmeran tǭ Theǭ prospheromenēn latreian. e Kai dōsousin eis auton bdelygma hēphanismenon" n» ton bōmon, hon tǭ Dii anestēsen ho dyssedēs basileus, kai choiron ep᾿ autou prosenēnoche.
"And those who come out [of Kittim] will come against him"; … for [taking with him] many Cypriots and other islanders (for Kition is to this day a town of Cyprus), he will rush against Egypt, but will return defeated and humbled. "And he will return," it says, "and be enraged against the holy covenant." For all the anger that comes upon him from his defeat, he says, he will vomit out against the holy covenant. And showing the deed: "And he will act," he says. For in his second coming he will cause great slaughter and enslave those who escape. "And he will return and have regard for those who have forsaken the holy covenant." He will take every care, he says, of those who have broken the law, and … "And arms will rise up from him, and they will profane the sanctuary of power, and remove the continual sacrifice, and set up in it [the abomination that makes desolate]." [He calls arms,] as we have said already, the generals who serve him, since like arms they carry out the king's commands. He will send, then, he says, some to profane the sanctuary of power, that is, the temple dedicated to the almighty God, and to set up an idol's altar inside; for this is what he calls "the abomination that makes desolate." The second book of the Maccabees also teaches us this, for it says: "About this time Antiochus made his second invasion of Egypt." Then, after saying something in between about the rivalry of the illegitimate high priests, the writer added: "When news of what had happened reached the king, he took it that Judea was in revolt; … he took the city by storm and ordered the soldiers to cut down without mercy those they met." Then, having told how the slaughter spread to every age and eighty thousand dead were counted, a little later he says again: "Antiochus, being hostile to the Jews, sent Apollonius, the commander of the Mysians, with an army of [twenty] two thousand, ordering him to slaughter all those in their prime." And again a little later: "Not long after, the king sent an old Athenian to compel the Jews to depart from the laws of their fathers and to cease living by the laws of God, and to defile the temple in Jerusalem and to call it after Olympian Zeus." Foretelling this, the one conversing with blessed Daniel said, "And arms will rise up from him, and they will profane the sanctuary of power, and remove the continual sacrifice," that is, the worship offered to God every day; "and they will set up in it the abomination that makes desolate," the altar that the impious king set up to Zeus, on which he offered a pig.
Textual problem in this passage: see the notes.
Dan 11:30–31 (quotation, high confidence)
Notes and citation
Summary: Repulsed from Egypt with help from Kittim (Cyprus), Antiochus turns his anger on the holy covenant: his generals slaughter Jerusalem, stop the daily sacrifice, and set up the altar of Zeus, as 2 Maccabees records.
- The lemma is Dan 11:30–31 (Theodotion; verse 31 is marked inside the section). Quotations: 2 Macc 5:1, 11–12; 5:23–24; 6:1–2. The figure of Apollonius's army is damaged in the scan (2 Macc 5:24 has twenty-two thousand). Lines are lost in the scan where marked "…"; bracketed words supply the sense from the lemma and from 2 Maccabees. Migne's apparatus is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's apparatus read as Greek letters): Και. ρα οῦ ΠΡ. νόμῳ, χ ἰσχ. θ05. ἰῃ 8, 45.Β ἐν αὐτῷ. 53. Β Κιτιαῖοι, δ Κα ΠῚ ρεῖου Πα}. ἐπί. 35. 8 ἀναστρέψει. "8 ὁ τε, 68. ἰῃ Β', → .
Extrabiblical texts: 2 Macc 5:1-6.2 (2 Maccabees [in RC, EO canons]; quotation); 1 Macc 1:29-1.59 (1 Maccabees [in RC, EO canons]; allusion)
Topics: Persecution
Cite (SBL): Theodoret, Comm. Dan. 11.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-30
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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.
11.32PG 81
λβ΄. ε Καὶ τοὺς ἀνομοῦντας δ΄, φησὶ, διαθήκην ἀπάξουτιν ἐν ὀλισθήμασι. ν» Τοὺς γὰρ παρανομίᾳ συξῶντας προφανῶς δυσσεδεῖν παρασχευάτουσι τοῖς ἀπατηλοῖς χρώμενοι λόγοις. ε Καὶ λαὺς, γινώσκοντες θεὸν αὑτῶν, κατισχύσουσι καὶ ποιήσουσι. » Τοὺς περὶ τὸν μακάριον Ματταθίαν ἐνταῦθα αἰνίττεται, ὃς πρῶτος τοῖς τοῦ ᾿Αντιόχου δόγμασιν ἀντιστὰς, καὶ σὺν τοῖς υἱέσι τὴν ἔρημον χαταλαθδὼν, μετ᾽ ὀλίγων στρατευόμενος τοὺς ἐκείνου χατηγωνίσατο στρα-
lb΄. e Kai tous anomountas d΄, phēsi, diathēkēn apaxoutin en olisthēmasi. n» Tous gar paranomią syxōntas prophanōs dyssedein parascheuatousi tois apatēlois chrōmenoi logois. e Kai laus, ginōskontes theon hautōn, katischysousi kai poiēsousi. » Tous peri ton makarion Mattathian entautha ainittetai, hos prōtos tois tou ᾿Antiochou dogmasin antistas, kai syn tois huiesi tēn erēmon chatalathdōn, met᾽ oligōn strateuomenos tous ekeinou chatēgōnisato stra-
"And those who transgress the covenant," it says, "they will lead astray with slippery ways." For those who live in lawlessness they will bring to open impiety by using deceitful words. "And a people that knows its God will prevail and act." Here he hints at blessed Mattathias and his followers, who first opposed the decrees of Antiochus, withdrew to the desert with his sons, and, fighting with few, defeated his generals …
Dan 11:32 (quotation, high confidence)
Notes and citation
Summary: Apostates are seduced by flattery, while Mattathias and his sons, knowing their God, resist Antiochus's decrees and defeat his generals.
- The lemma is Dan 11:32. The reference is 1 Macc 2. The section breaks off in the scan; marked "…".
Extrabiblical texts: 1 Macc 2:1-2.48 (1 Maccabees [in RC, EO canons]; allusion)
Cite (SBL): Theodoret, Comm. Dan. 11.32 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-32
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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.
11.33PG 81
λγ΄. ε Καὶ οἱ συνετοὶ λαοῦ, φησὶ, συνήσουσιν εἷς στολλά. ν Οἱ γὰρ εἰς δέον τῇ παρὰ τοῦ Θεοῦ χορηγηθείοῃ γνώσει χρώμενοι, σφόδρα τῶν ἐχείνου χατα- τοῦτο σημαίνων ἐπήγαγε᾽ « Καὶ ἀσθενήσουσιν ἐν ῥομφαίᾳ, καὶ ἐν φλογὶ, καὶ ἐν αἰχμαλωσίᾳ καὶ ἐν διαρπαγῇ ἡμερῶν αὐτῶν 55.» Διαφόροις γὰρ καὶ παντοδαποῖς κολαστηρίοις ὁ δυτσεὴς χρώμενος χαταπλήττειν ἐπειρᾶτο τοὺς εὐσεθεῖς, ἄωρον αὐτοῖς ἐπ'φέρων θάνατρν, καὶ οἱονεὶ τὰς ὑπολοίπους διιρπάζων ἡμέρας. Εἶτα τὰ ὑπὸ τοῦ μακαρίου Ματταθίου, καὶ τῶν υἱέων αὑτοῦ ἐσόμενα προλέγει" λδ, ε« Καὶ ἐν τῷ ἀσθενῆαι αὐτοὺς βοηθήτονται βοήθειαν μικράν.» Τῆς γὰρ θείας χάριτος ἀπολαύσουσι, καὶ τέως τῶν πολεμούντων περιγενήσονται" οὐ μὴν εἰρήνης καὶ πολέμων ἀπαλλαγῆς ἐν ταῖς τούτῶν ᾽ ἀπολαύσουσιν ἡμέραις. Διὸ “5 βοήθειαν μικρὰν τὰς γενομένας ἐν μέσῳ τῶν πολέμων ἀναχωχὰς προσηγόρευσε. « Καὶ προστεθήσονται, φησὶ, πρὸς αὐτοὺς πολλοὶ ἐν ὀλισθήμασι. » Ταύτην γὰρ, φηδὶν τὴν ἀνδραγαθίαν ὁρῶντες, καὶ τῶν ὀλισθησάντων πολλοὶ καὶ τὴν εὐσέθειαν ἀρνηθέντων, μεταμελεία χρησάμενοι, πρὸς αὐτοὺς δραμοῦνται λε’". « Καὶ ἀπὸ τῶν συν!έντων, φησὶν, ἀσθενήσουσ. πολλοί. ν Καὶ τῶν εὐσεδεῖν δοκούντων εἰς τοὐναντίῃν τραπήσονται. « Τοῦ πυρῶσαε, φησὶν, ἐν αὐτοῖς", καὶ τοῦ ἐκλέξασθαι, καὶ ἐχλευχᾶναι “, ἕως καιροὺ πέρας " διότι ἔτι εἰς καιρόν. » Οὐδὲ ταῦτα, φησὶ", βλάψει τοὺς ἐσομένους ἀνθρώπους ᾿ διδαχθῆτονιαι γὰρ ἐντεῦθεν τοῖς προτέροις μὴ θαῤῥεῖν χκατορθώμασιν, ἀλλ᾽ ἀεὶ δεδοικέναι καὶ τρέμειν, κατὰ τὴν τὸ μακαρίου Παύλου παραίνεσιν " « Ὁ δοκῶν γὰρ, φῇ" σὶν, ἑστάναι, βλεπέτω μὴ πέσῃ. » Αἱ γὰρ τῶν χα’ ἀποχρίνουσι τοῦ δοκίμου τὸ κίόδηλον " οὐ μὴν ἃ ἀλλὰ καὶ ἐκχλευκαίνουσιν οἱυνεὶ ἔριον, καὶ δοχιμᾶζουσιν, εἴτε φυσικὴν, εἴτε ἐπείσακτον ἔχει κὦ χροιὰν “"", καὶ εἴτε ὅλον διόλου ἐμπεφυχὸς τὸ χρῶμαν εἴτε τῇ ἐπιφανείᾳ ἐπικείμενον μόνῃ. Ταῦτα μὲν “ φησὶ, κατὰ τὸν “ὁ παρόντα βίον μερικῶς γίνεται" ἐν δὲ τῷ μέλλοντι χρόνῳ ἢ καθόλου τῶν ἀνθρώπων ἐξ’ τασις ἔσται. Ταῦτα περὶ ᾿Αντιόχου τοῦ Ἐπιφανοῦς εἰτύπον" ἀρχέτυπον δὲ τοῦ ᾿Αντιόχου ὁ ἀντίχριστος, καὶ τοῦ ᾿Αντιχρίστου εἰκὼν ὁ ᾿Αντίοχος. “Ὥσπερ Υὰρ τὰ σθα: παρανόμως" οὕτως ὁ ἄνθρωπος τῆς ἁμαρτίας ὁ υἱὸς τῆς ἀπωλείας, ὁ ὑπεραιρόμενος καὶ ὑπερ μενος 5 ὑπὲρ πάντα λεγόμενον Θεὸν ἣ σέδασμα, ἧ φῆσιν ὁ μακάριος Παῦλος, ὥστε αὑτὸν καὶ ὁ εἰς τὶν ναὸν τοῦ Θεοῦ εἰσελθόντα καθίσαι, ἀποδεικνύοντα" ἑαυτὸν, ὅτι ἔστι Θεὸς, ἐνῖ9 πᾶσι σημείοις καὶ «ἐραδι Ψεύδους " οὕτως οὗτος πάντα εἰς ἀπάτην τῶν εὐτὲ" θῶν διαπράξεται, νῦν μὲν ταῖς ἀπατηλαῖς θαυμάτουργίαις ἐξαπατᾷν καὶ φεναχίξζειν πειρώμενος, νῦν ὃὲ τῇ δυναστέιᾳ χρώμενος, καὶ πᾶν εἶδος τιμωρίας ἐπιφέρων τοῖς τῆς εὐσεδείας τροφίμοις. Εἰ δέ τις ἀκολουθίαν “; τῆς προφητείας ἐπιζητῶν μὴ πιστεύει ταῦθ᾽ οὕτως ἔχειν, εἰς νοῦν τὴν εὐαγγελικὴν διδασκαλίαν λαδέτω᾽ καὶ γὰρ ἐκεῖ κατὰ ταυτὸν ὁ Κύριος τὰ περὶ τῆς κχκοινῆ: συντελείας προλέγει, καὶ τὰ περὶ τῆς συντελείας τῆς ᾿ἱερουσαλήμ “ εἰρηκὼς γάρ «Προσεύχεσθε ἴνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος, μηδὲ ἐν Σχδῥάτῳ 73» (τοῦτο δὲ Ἰουδαίοις μόνοῖς ἁρμόττει) " εὐθὺς ἐπήγαγεν " « Γἕσται γὰρ θλίψις μεγάλη, οἵα οὐ γέγονεν ἀπ᾿ ἀρχῆς χότμου ἕως τοῦ νῦ»,, οὐδὲ μὴ γενήσεται 15" καὶ εἰ μὴ ἐχολοδώθησαν αἱ ἡ μέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ " διὰ δὲ τοὺς ἐκλεκτοὺς χολοδωθήσονται αἱ ἡμέραι ἐκεῖναι.» Καὶ δεικνὺς ὡς οὐδὲν τούτων Ἰουδαίοις προσήκει, ἐπήγγεν’ «Τότε ἐάν τις ὑμῖν εἴπῃ" Ἰδοὺ, ὧδε ὁ Χριστὸς, ἢ ἐχεῖη, μὴ πιστεύσητε.» Καὶ προειρηκὼς περὶ τῶν ψευὅο,οίστων ἴδ ὀλίγα, ἐπάγε: 76: «Ὥσπερ γὰρ ἡ ἀστραπὴ ἐξέρχεται" ἀπὸ ἀνατολῶν καὶ φαίνετα! ἕως δυσμῶν, οὕτως ἔσται 5 καὶ ἡ παρουσία τοῦ Υἱοῦ τοῦ ἀνθρώπου.» αὶ τὰ ἄλλα δὲ πάντα ὁμοίως, ἵνα μὴ καθ᾽ ἕχαστον λέγω. Ἐντεῦθεν τοίνυν πυδηγούμενοι, καὶ τὴν προφγπτείαν νοήσομεν, μεταδᾶσαν μὲν ἀπὸ τοῦ ᾿Αντιόχου ἐπὶ 15 τὸν ᾿Αντίχριστον, ὡς ἀπὸ εἰκόνος ἐπὶ ἀρχέτυππον, σαφῶς δὲ ἡμᾶς τὰ κατ᾽ ἐκεῖνον προδιδάσκουσαν. ἃς΄. « Ποιήσει γὰρ, φησὶ, κατὰ τὸ θέλημα αὐτοῦ ὁ βατιλεὺς, καὶ ὑψωθήσεται, καὶ μεγαλυνθήσεται, ἐπὶ πάντα Θεὸν, καὶ ἐπὶ τὸν Θεὺν τῶν θεῶν, καὶ λαλήσει ὑπέρογκα, καὶ κατευθυνεῖ. ν ᾿Αντὶ τοῦ, εὐοδωθήσεται, ἀλλ᾽ οὐκ εἰς τέλος. ε« Μέχρι γὰρ τοῦ συν- ὁ τελεσθῆνα!: τὴν ὀργήν δ. γἝΈω; ἂν σφόδρα, φησὶ, τὴν θείαν ὀργὴν ἐχχαύσῃ., καὶ ταύτην ἐπισπάσηται. Ὀρχὴν δὲ τὴν τιμωρίαν καλεῖ" ἀπαθὲς γὰρ τὸ Θεῖον. « Εἰς γὰρ συντέλειαν, φησὶ, καὶ σπουδὴν γίνεται. » Ἰκαὶ γὰρ οὗτος "", φησὶ, προγινώσκων τὸ ἑαυτοῦ τέλος, πολλῇ χρήσεται σπουδῇ εἰς ἀσέδειαν ἅπαντας ἐκκαλούμενος, καὶ πολλοὺς κοινωνοὺς τῆς τιμωρίας λαθεῖν βουλόμενος. Τὰ δὲ ἐπαγόμενα σαφέστερον ἐλέγχϑι τὴν ἄνοιαν τῶν οἰομένων περὶ ᾿Αντιόχου ταῦτα εἰρῆσθαι. Φησὶ γάρ' ἀξ, ε Καὶ ἐπὶ πάντας θεοὺς τῶν πατέρων αὖ τοῦ οὐ συνήσει.» Εὑρίσκομεν δὲ τὸν ᾿Αντίοχον εἰδωλιχῶν βωμῶν τήν τε Ἱερουσαλὴμ καὶ πᾶσαν τὴν Ιουδαίαν ἐμπλήσαντα, καὶ ἐν τῷ ναῷ τοῦ Θεοῦ τῷ Διὶ θύσαντα, καὶ Διὸς μὲν Ὀλυμπίου τὸν ἐν Ἵεροσολύμοις νεὼν προσαγορεύσαντα, Διὸς δὲ Ξενίου τὸν ἐν τῷ Γαριζείν. Πῶς τοίνυν δ᾽ ὁ οὕτως δεισιδαίμων, ὁ οὕτως εἰδωλολάτρης, ε ἐπὶ θεοὺς τῶν πατέρων αὐτοῦ οὐ συνήσει : ν Πάντα δ) γὰρ τοὐναντίον ὁ ᾿Αὐτίοσα, τὸν ὑπὸ τῶν Ἰουδαίων προσκυνούμενον ἡρνεῖτο θεόν, Οὐδαμῶς τοίνυν τῷ ᾿Αντιόχι» ταῦτα ἁρμόττει ' ἀλλ' αὐτῷ τῷ ἀρχετύπῳ τοῦ ᾿Αντιόχου, οὗ εἰκὼν καὶ τύπος ὁ ᾿Αντίοχος γεγονὼς, νικῆσαι εἰς ἀτέθειαν ἅπαντας τοὺς πρὸ αὐτοῦ γενομένους βασιλέας ἔφιλογείκησε. Περὶ τοῦ ᾿Αντιχρίστου τοίνυν λέγει, ὅτι « Ἐπὶ πάντας θεοὺς πατέρων αὑτοῦ οὐ συνέσει, Καὶ ἐπὶ ἐπιθυμίαν γυναικῶν, καὶ ἐπὶ πάντα Θεὸν οὐ συνήσει.» Καὶ τοῦτο δὲ ἀντικρὺς ἐναντίον τοῖς τοῦ ᾿Αντιόχου ἐπιτηδεύμασιν, Οὗτος γὰρ οὐδὲ ταῖς γάμου νόμῳ συνημμέναις μόναις δ' ἡρκεῖτο, ἐξ ὧν ᾿Αντίοχόν τε τὸν Εὐπάτορα καὶ ᾿Αλέξανδρον ἐπαιδοποίησεν ἀλλὰ καὶ παλλαχίσιν ἀκολάστοις δ᾽ ἐμίγνυτο. Β Τῆς δὲ μιᾶς καὶ ἡ δευτέρα τῶν Μαχχαθαίων μνημογεύει, καί φησιν ὁ συγγραφεὺς οὕτως ε Συνέδη δὲ Ταρσεῖς ὃ καὶ Μαλλεώτας "7 στασιάζειν, διὰ τὸ 'Ἃνπιυχίδι τῇ παλλαχῇ τοῦ βασιλέως ἂν δωρεᾷ δεδόσθα:58.» Ὃ τοίνυν τοσαύτῃ δουλεύων ἀκολασίᾳ, ὡς πόλεις τοιαύτας καὶ τηλικαύτας ἐταιριχῷ σασθαι 5 γυναίῳ, πῶς ἐπὶ ἐπιθυμίαν γυναικῶν οὐ συνήσει; Οὐκοῦν καὶ ἐντεῦύεν σαφῶς ἁμαρτάνοντες ἐξελέγχονται "9 οἱ εἰς ᾿Αντίοχον ταῦτα λαμβάνειν ἐπιχειροῦντες. Ἡμεῖς ὃξ ἐπανέλθωμεν ὅθεν ἐξήλθομεν. « Καὶ ἐπὶ" ἐπιθυμίαν γυναικῶν", φησὶν, καὶ" ἐπὶ πάντα Θεὸν οὐ συνήσει, ὅτι ἐπὶ πάντας μεγαλυνθήσεται. » ᾿Αντὶ τοῦ, οἰήσεται πάντων εἶναι μέ-
lg΄. e Kai hoi synetoi laou, phēsi, synēsousin heis stolla. n Hoi gar eis deon tę̄ para tou Theou chorēgētheioę̄ gnōsei chrōmenoi, sphodra tōn echeinou chata- touto sēmainōn epēgage᾽ « Kai asthenēsousin en rhomphaią, kai en phlogi, kai en aichmalōsią kai en diarpagę̄ hēmerōn autōn 55.» Diaphorois gar kai pantodapois kolastēriois ho dytseēs chrōmenos chataplēttein epeirato tous eusetheis, aōron autois ep'pherōn thanatrn, kai hoionei tas hypoloipous diirpazōn hēmeras. Eita ta hypo tou makariou Mattathiou, kai tōn huieōn hautou esomena prolegei" ld, e« Kai en tǭ asthenēai autous boēthētontai boētheian mikran.» Tēs gar theias charitos apolausousi, kai teōs tōn polemountōn perigenēsontai" ou mēn eirēnēs kai polemōn apallagēs en tais toutōn ᾽ apolausousin hēmerais. Dio “5 boētheian mikran tas genomenas en mesǭ tōn polemōn anachōchas prosēgoreuse. « Kai prostethēsontai, phēsi, pros autous polloi en olisthēmasi. » Tautēn gar, phēdin tēn andragathian horōntes, kai tōn olisthēsantōn polloi kai tēn eusetheian arnēthentōn, metameleia chrēsamenoi, pros autous dramountai le’". « Kai apo tōn syn!entōn, phēsin, asthenēsous. polloi. n Kai tōn eusedein dokountōn eis tounantię̄n trapēsontai. « Tou pyrōsae, phēsin, en autois", kai tou eklexasthai, kai echleuchanai “, heōs kairou peras " dioti eti eis kairon. » Oude tauta, phēsi", blapsei tous esomenous anthrōpous ᾿ didachthētoniai gar enteuthen tois proterois mē tharrhein chkatorthōmasin, all᾽ aei dedoikenai kai tremein, kata tēn to makariou Paulou parainesin " « Ho dokōn gar, phę̄" sin, hestanai, blepetō mē pesę̄. » Hai gar tōn cha’ apochrinousi tou dokimou to kiodēlon " ou mēn ha alla kai ekchleukainousin hoiynei erion, kai dochimazousin, eite physikēn, eite epeisakton echei kō chroian “"", kai eite holon diolou empephychos to chrōman eite tę̄ epiphaneią epikeimenon monę̄. Tauta men “ phēsi, kata ton “ho paronta bion merikōs ginetai" en de tǭ mellonti chronǭ ē katholou tōn anthrōpōn ex’ tasis estai. Tauta peri ᾿Antiochou tou Epiphanous eitypon" archetypon de tou ᾿Antiochou ho antichristos, kai tou ᾿Antichristou eikōn ho ᾿Antiochos. “Hōsper Yar ta stha: paranomōs" houtōs ho anthrōpos tēs hamartias ho huios tēs apōleias, ho hyperairomenos kai hyper menos 5 hyper panta legomenon Theon hē sedasma, hē phēsin ho makarios Paulos, hōste hauton kai ho eis tin naon tou Theou eiselthonta kathisai, apodeiknyonta" heauton, hoti esti Theos, eni9 pasi sēmeiois kai «eradi Pseudous " houtōs houtos panta eis apatēn tōn eute" thōn diapraxetai, nyn men tais apatēlais thaumatourgiais exapatąn kai phenachixzein peirōmenos, nyn hoe tę̄ dynasteią chrōmenos, kai pan eidos timōrias epipherōn tois tēs eusedeias trophimois. Ei de tis akolouthian “? tēs prophēteias epizētōn mē pisteuei tauth᾽ houtōs echein, eis noun tēn euangelikēn didaskalian ladetō᾽ kai gar ekei kata tauton ho Kyrios ta peri tēs kchkoinē: synteleias prolegei, kai ta peri tēs synteleias tēs ᾿hierousalēm “ eirēkōs gar «Proseuchesthe ina mē genētai hē phygē hymōn cheimōnos, mēde en Schdrhatǭ 73» (touto de Ioudaiois monois harmottei) " euthys epēgagen " « Gestai gar thlipsis megalē, hoia ou gegonen ap᾿ archēs chotmou heōs tou ny»,, oude mē genēsetai 15" kai ei mē echolodōthēsan hai hē merai ekeinai, ouk an esōthē pasa sarx " dia de tous eklektous cholodōthēsontai hai hēmerai ekeinai.» Kai deiknys hōs ouden toutōn Ioudaiois prosēkei, epēngen’ «Tote ean tis hymin eipę̄" Idou, hōde ho Christos, ē echeiē, mē pisteusēte.» Kai proeirēkōs peri tōn pseuoo,oistōn id oliga, epage: 76: «Hōsper gar hē astrapē exerchetai" apo anatolōn kai phaineta! heōs dysmōn, houtōs estai 5 kai hē parousia tou Huiou tou anthrōpou.» ai ta alla de panta homoiōs, hina mē kath᾽ hechaston legō. Enteuthen toinyn pydēgoumenoi, kai tēn prophgpteian noēsomen, metadasan men apo tou ᾿Antiochou epi 15 ton ᾿Antichriston, hōs apo eikonos epi archetyppon, saphōs de hēmas ta kat᾽ ekeinon prodidaskousan. has΄. « Poiēsei gar, phēsi, kata to thelēma autou ho batileus, kai hypsōthēsetai, kai megalynthēsetai, epi panta Theon, kai epi ton Theun tōn theōn, kai lalēsei hyperonka, kai kateuthynei. n ᾿Anti tou, euodōthēsetai, all᾽ ouk eis telos. e« Mechri gar tou syn- ho telesthēna!: tēn orgēn d. gEEō? an sphodra, phēsi, tēn theian orgēn echchausę̄., kai tautēn epispasētai. Orchēn de tēn timōrian kalei" apathes gar to Theion. « Eis gar synteleian, phēsi, kai spoudēn ginetai. » Ikai gar houtos "", phēsi, proginōskōn to heautou telos, pollę̄ chrēsetai spoudę̄ eis asedeian hapantas ekkaloumenos, kai pollous koinōnous tēs timōrias lathein boulomenos. Ta de epagomena saphesteron elenchϑi tēn anoian tōn oiomenōn peri ᾿Antiochou tauta eirēsthai. Phēsi gar' ax, e Kai epi pantas theous tōn paterōn au tou ou synēsei.» Heuriskomen de ton ᾿Antiochon eidōlichōn bōmōn tēn te Hierousalēm kai pasan tēn Ioudaian emplēsanta, kai en tǭ naǭ tou Theou tǭ Dii thysanta, kai Dios men Olympiou ton en Hierosolymois neōn prosagoreusanta, Dios de Xeniou ton en tǭ Garizein. Pōs toinyn d᾽ ho houtōs deisidaimōn, ho houtōs eidōlolatrēs, e epi theous tōn paterōn autou ou synēsei : n Panta d) gar tounantion ho ᾿Autiosa, ton hypo tōn Ioudaiōn proskynoumenon hērneito theon, Oudamōs toinyn tǭ ᾿Antiochi» tauta harmottei ' all' autǭ tǭ archetypǭ tou ᾿Antiochou, hou eikōn kai typos ho ᾿Antiochos gegonōs, nikēsai eis atetheian hapantas tous pro autou genomenous basileas ephilogeikēse. Peri tou ᾿Antichristou toinyn legei, hoti « Epi pantas theous paterōn hautou ou synesei, Kai epi epithymian gynaikōn, kai epi panta Theon ou synēsei.» Kai touto de antikrys enantion tois tou ᾿Antiochou epitēdeumasin, Houtos gar oude tais gamou nomǭ synēmmenais monais d' hērkeito, ex hōn ᾿Antiochon te ton Eupatora kai ᾿Alexandron epaidopoiēsen alla kai pallachisin akolastois d᾽ emignyto. B Tēs de mias kai hē deutera tōn Machchathaiōn mnēmogeuei, kai phēsin ho syngrapheus houtōs e Synedē de Tarseis ho kai Malleōtas "7 stasiazein, dia to 'Hanpiychidi tę̄ pallachę̄ tou basileōs an dōreą dedostha:58.» Ho toinyn tosautę̄ douleuōn akolasią, hōs poleis toiautas kai tēlikautas etairichǭ sasthai 5 gynaiǭ, pōs epi epithymian gynaikōn ou synēsei? Oukoun kai enteuyen saphōs hamartanontes exelenchontai "9 hoi eis ᾿Antiochon tauta lambanein epicheirountes. Hēmeis hox epanelthōmen hothen exēlthomen. « Kai epi" epithymian gynaikōn", phēsin, kai" epi panta Theon ou synēsei, hoti epi pantas megalynthēsetai. » ᾿Anti tou, oiēsetai pantōn einai me-
"And the understanding among the people," it says, "will give understanding to many." For those who use rightly the knowledge supplied by God will greatly … his … Signifying this he added: "And they will fall by the sword and by flame and by captivity and by plunder of their days." For the impious one, using various and manifold punishments, tried to terrify the pious, bringing on them an untimely death and as it were plundering their remaining days. Then he foretells what Mattathias and his sons would do: "And when they fall they will be helped with a little help." For they will enjoy divine grace and will prevail for a time over those who make war on them; yet they will not enjoy peace and freedom from wars in their days. That is why he called the respites that occurred in the midst of the wars "a little help." "And many will join them," he says, "in slipperiness." For seeing this valor, he says, many of those who slipped and denied piety will repent and run to them. "And some of those who understand," he says, "will fall." Even some who seem to be pious will turn to the opposite. "To refine them, and to choose, and to make them white, until the time of the end; for it is yet for a time." Not even this, he says, will harm those who come after; for they will be taught from this not to trust in their former good deeds, but always to fear and tremble, according to the exhortation of blessed Paul: "Let him who thinks he stands take heed lest he fall." For [trials] separate the counterfeit from the genuine; and they not only [refine] but also whiten, as wool, and test whether it has a natural or an artificial color, and whether the color is ingrained through and through or lies on the surface only. These things, he says, happen in part in the present life; but in the time to come there will be a universal examination of men. These things were said of Antiochus Epiphanes as a type; but the Antichrist is the archetype of Antiochus, and Antiochus is the image of the Antichrist. For as [Antiochus forced the Jews] to [act] unlawfully, so the man of sin, the son of perdition, who "exalts himself above every so-called god or object of worship," as blessed Paul says, "so that he goes into the temple of God and sits, displaying himself as God," "with all signs and lying wonders"—so he will do everything to deceive the pious, now trying to beguile and cheat with deceitful wonder-working, now using force and inflicting every kind of punishment on the nurslings of piety. If anyone, looking for the sequence of the prophecy, does not believe that this is so, let him consider the teaching of the Gospel; for there the Lord foretells at the same time what concerns the common consummation and what concerns the consummation of Jerusalem. For having said, "Pray that your flight may not be in winter or on a sabbath" (this fits the Jews alone), he at once added, "For there will be great tribulation, such as has not been from the beginning of the world until now, nor ever will be; and if those days had not been cut short, no flesh would be saved; but for the sake of the elect those days will be cut short." And showing that none of this concerns the Jews, he added, "Then if anyone says to you, 'Look, here is the Christ,' or 'There,' do not believe it." And having spoken briefly of the false christs, he adds, "For as the lightning comes from the east and shines to the west, so will be the coming of the Son of Man"; and all the rest likewise, not to go through each. Guided from this, then, we shall understand the prophecy too as passing from Antiochus to the Antichrist, as from image to archetype, and clearly teaching us beforehand what concerns him. "For the king will do according to his will, and he will be exalted and magnified above every god, and against the God of gods he will speak monstrous things, and he will prosper." That is, he will succeed, but not to the end. "Until the wrath is accomplished": until, he says, he kindles the divine wrath fiercely and draws it upon himself. He calls the punishment wrath, for the Divine is impassible. "For it is coming to an end and in haste." For he too, he says, foreknowing his own end, will use great haste in calling all to impiety, wishing to make many partners in his punishment. What follows refutes more clearly the folly of those who think these things were said of Antiochus. For he says: "And he will not regard any gods of his fathers." But we find Antiochus filling Jerusalem and all Judea with idol altars, sacrificing to Zeus in the temple of God, and naming the temple in Jerusalem that of Olympian Zeus and the one on Gerizim that of Zeus Xenios. How then will one so superstitious, so given to idolatry, "not regard the gods of his fathers"? For Antiochus did everything to the contrary; [he] denied [only] the God worshiped by the Jews. In no way, then, do these things fit Antiochus, but the archetype of Antiochus himself, whose image and type Antiochus became, striving to outdo in impiety all the kings before him. It is of the Antichrist, then, that he says, "He will not regard any gods of his fathers, nor the desire of women, nor will he regard any god." This too is directly contrary to the practices of Antiochus. For he was not content with the women joined to him by the law of marriage, by whom he fathered Antiochus Eupator and Alexander, but also consorted with licentious concubines. The second book of the Maccabees mentions one of them, and the writer says: "It happened that the people of Tarsus and Mallus revolted, because they had been given as a gift to Antiochis, the king's concubine." How then will one so enslaved to licentiousness that he made a present of such great cities to a courtesan "not regard the desire of women"? So here too those who try to take these things of Antiochus are clearly convicted of error. But let us return to where we left off. "Nor the desire of women," he says, "nor will he regard any god, for he will magnify himself above all." That is, he will think himself greater than all …
Textual problem in this passage: see the notes.
Dan 11:33–37 (quotation, high confidence) · 1 Cor 10:12 (quotation, high confidence) · 2 Thess 2:3–4 (quotation, high confidence) · 2 Thess 2:9 (quotation, high confidence) · Matt 24:20–23 (quotation, high confidence) · Matt 24:27 (quotation, high confidence)
Notes and citation
Summary: The faithful teachers fall by sword and fire and are refined, and the Maccabees bring little help; then the prophecy passes from Antiochus, the type, to the Antichrist, the archetype, who exalts himself above every god and regards neither his fathers' gods nor the desire of women, which cannot fit the idolatrous and licentious Antiochus.
- The lemma is Dan 11:33–37 (Theodotion; verses 34–37 are marked inside the section). Theodoret's typology (Antiochus as image, the Antichrist as archetype) is translated as written. Quotations: 1 Cor 10:12; 2 Thess 2:3–4, 9; Matt 24:20–23, 27. Antiochus's temples of Zeus: 2 Macc 6:2; Antiochis and the revolt of Tarsus and Mallus: 2 Macc 4:30. Lines are lost in the scan where marked "…"; bracketed words supply the sense. Migne's Latin column and apparatus are removed by logged corrections.
Notes on the original text
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Extrabiblical texts: 2 Macc 6:2 (2 Maccabees [in RC, EO canons]; allusion); 2 Macc 4:30 (2 Maccabees [in RC, EO canons]; quotation)
Topics: Eschatology, Persecution
Cite (SBL): Theodoret, Comm. Dan. 11.33 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-33
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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.