Sophia Scriptura

Commentary on Daniel 3.39–3.87

Theodoret of Cyrus · Commentary on Daniel · probably 430s (before ca. 446) · Cyrrhus · 18 passages

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

Chapter 3

3.39PG 81

λθ’, μ΄. « Ἐν ψυχῇ γὰρ συντετριμμένῃ, καὶ πνεύματι ταπεινώσεως προσφέροντές "5 σοι τὴν ἷκετείαν, προσδεχθῆναι αὐτὴν παρακαλοῦμεν. Ὥς ἐν ὁλοκαυτώμασι χριῶν καὶ ταύρων", καὶ ὡς ἐν μυριά- 1.» αϊ : ὠπιάν σου σήμερον, καὶ ἐχτελείσθω δ ὄπισθέν σου" ὅτι οὐκ ἔστιν αἰσχύνη τοῖς πεποιθόσιν ἐπὶ σοί,» Ἐπειδὴ γὰρ, φησὶν, ὁ σὸς νόμος ἐν παντί σοι τόπῳ προσφέρειν τὰς νενομισμένας θυσίας οὐ συγχωρεῖ, ἀντὶ χριῶν, καὶ ταύρων, καὶ ἀρνῶν τὸν ἀριθμὸν νικώντων, συντετριμμένην σοι καὶ τεταπεινωμένην καρδίαν προσφέρομεν, καὶ παρακαλοῦμεν γενέσθαι σοι ταῦτα πάσης θυσίας ἡδίω, ἐπειδὴ εἴωθας τοὺς πεφοιθότας ἐπὶ σοὶ πάσης αἰσχύνης ἐλευθεροῦν. Ταῦτα δὲ οὐκ ἁπλῶς οὕτως εἴρηκεν ὁ ἅγιος οὗτος ἀνὴρ, ἀλλ᾽ ὑπὸ τοῦ προφήτου δεδιδαγμένος Δαβὶδ, ὃς ἐν τῷ πεντηκοστῷ λέγει ψαλμῷ, ὅτι « Εἰ ἠθέλησας θυσίαν, ἔδωκα ἄν “ ὁλοκαυτώματα οὐκ εὐδοκήσεις " θυσία τῷ Θεῷ πνεῦμα συντετριμμένον, καρδίαν συντετριμμένὴν καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει. » Καὶ πάλιν ἐκ προσώπου τοῦ Θεοῦ " «Μὴ φάγομαι κρέα ταύρων, ἣ αἷμα τράγων πίομαι; θῦσον τῷ Θεῷ θυσίαν αἰνέσεως, καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐχάς σου, καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεώς σου, καὶ ἐξελοῦμαί σε, καὶ δοξάσεις με.» Καὶ μετὰ βραχέα" «Θυσία αἰνέσεως δοξάσει με, καὶ ἐχεὶ ὁδὸς, ἐν ἢ δείξω αὐτῷ τὸ σωτήριόν μου ὅ".» Ταῦτα δεδιδαγμένος ὁ θεῖος οὗτος ἀνὴρ, τὴν συντετριμμένην καρδίαν ἀντὶ πάσης δεχθῆναι θυσίας ἰχέτευσεν. Εἶτα ἐπάγει"

lth’, m΄. « En psychę̄ gar syntetrimmenę̄, kai pneumati tapeinōseōs prospherontes "5 soi tēn hiketeian, prosdechthēnai autēn parakaloumen. Hōs en holokautōmasi chriōn kai taurōn", kai hōs en myria- 1.» aï : ōpian sou sēmeron, kai echteleisthō d opisthen sou" hoti ouk estin aischynē tois pepoithosin epi soi,» Epeidē gar, phēsin, ho sos nomos en panti soi topǭ prospherein tas nenomismenas thysias ou synchōrei, anti chriōn, kai taurōn, kai arnōn ton arithmon nikōntōn, syntetrimmenēn soi kai tetapeinōmenēn kardian prospheromen, kai parakaloumen genesthai soi tauta pasēs thysias hēdiō, epeidē eiōthas tous pephoithotas epi soi pasēs aischynēs eleutheroun. Tauta de ouk haplōs houtōs eirēken ho hagios houtos anēr, all᾽ hypo tou prophētou dedidagmenos Dabid, hos en tǭ pentēkostǭ legei psalmǭ, hoti « Ei ēthelēsas thysian, edōka an “ holokautōmata ouk eudokēseis " thysia tǭ Theǭ pneuma syntetrimmenon, kardian syntetrimmenēn kai tetapeinōmenēn ho Theos ouk exoudenōsei. » Kai palin ek prosōpou tou Theou " «Mē phagomai krea taurōn, hē haima tragōn piomai? thyson tǭ Theǭ thysian aineseōs, kai apodos tǭ Hypsistǭ tas euchas sou, kai epikalesai me en hēmerą thlipseōs sou, kai exeloumai se, kai doxaseis me.» Kai meta brachea" «Thysia aineseōs doxasei me, kai echei hodos, en ē deixō autǭ to sōtērion mou ho".» Tauta dedidagmenos ho theios houtos anēr, tēn syntetrimmenēn kardian anti pasēs dechthēnai thysias icheteusen. Eita epagei"

39–40. "For with a contrite soul and a spirit of humility we offer you our supplication and beseech you that it may be accepted. As with whole burnt offerings of rams and bulls, and as with tens of thousands [of fat lambs, so let our sacrifice be] before you today, and let it be accomplished behind you; for there is no shame for those who trust in you." Since your law, he says, does not allow us to offer you the prescribed sacrifices in every place, instead of rams and bulls and lambs beyond number we offer you a contrite and humbled heart, and beseech you that this may be sweeter to you than every sacrifice, since you are accustomed to free those who trust in you from all shame. This holy man did not say this idly; he had been taught by the prophet David, who says in the fiftieth psalm: "If you had desired sacrifice, I would have given it; you will not be pleased with whole burnt offerings. The sacrifice to God is a broken spirit; a broken and humbled heart God will not despise." And again, in the person of God: "Shall I eat the flesh of bulls, or drink the blood of goats? Offer to God a sacrifice of praise, and pay your vows to the Most High; and call upon me in the day of your affliction, and I will deliver you, and you shall glorify me." And shortly after: "A sacrifice of praise will glorify me, and there is the way by which I will show him my salvation." Taught this, this divine man prayed that the contrite heart might be accepted in place of every sacrifice. Then he adds:

Ps 51:16–17 (50:18-Ps LXX) (quotation, high confidence) · Ps 50:13–15 (49:13-Ps LXX) (quotation, high confidence) · Ps 50:23 (49:23 LXX) (quotation, high confidence)

Notes and citation

Summary: Unable to sacrifice in exile, the youths offer a contrite heart in place of sacrifices, as David taught in Psalms 51 and 50.

  • Pr Azar 16–17 (Greek Daniel 3:39–40). Theodoret's lemma differs slightly from the usual text of Theodotion ("we beseech that it may be accepted" for "may we be accepted").
  • Words lost from the lemma in the OCR are supplied in brackets.

Notes on the original text

  • Digital text corrected (apparatus and Latin column read into the lemma): ἾΞΑ 61 πρὸς αὐτούς. 5ΔΛ οι Β πληθῦναι. "7 σήμ. ὕὲδ. ἴῃ Β. δ φησί, θ65. ἴῃ. 8. "9 Ἔσμ. δ ργῶνι, καί, ᾽ οὐ --- ὀλίγοι, Π68. ἴῃ. Ὁ. 31. ἀλλ᾽ ἐσμιγρύώνθημεν. ἢε5. ἰδ]. 3 σήν. [)65. ἴῃ [}. 35 λυπ. συμφορῶν. Γ᾽ φην. ὉῈΝ: ' Β. 35 οὐδέ. γάδεν. φησίν. 6 Δ οὐ. 57. εἱ 1 ἔλεος, ἶταπ, Δ οι 1} «4. προσδεχθείημεν. ἢ πρ. -- παραχαλ. 65. "ἃ, 35 προσδ, αὖτ. Β ταύτην. 93' καὶ ταύρων. ἔχ Α εἰ 1} διμ!. οἴυβ ἷς Υἱῦ, δϑὰ ἃ ργορὶιοία ϑανί δ ογυάϊ8, υΐ ἴῃ φυϊπηιναρφεοβίπιο ρϑβαϊπιο : «ε ()υἱᾶ κἱ τυ ἶβδθϑ, ἢ 18 Θοη τα 5, ὁ0Υ οοῃἰτ απ δὲ μα ἰδίαι Ποῖ τε θυ] δυο 8 126, εἰ ογυδηὶ ἴθ, οἱ φίονὶ βρφθί8 πὶ Κ. 1η6 : δὲ ἰδὲ να, χὰ οβἰεπάδηι ἰ}}} ϑα] αἱλδε πιϑυδὶ → .

Extrabiblical texts: Pr Azar 16-17 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Topics: Prayer

Cite (SBL): Theodoret, Comm. Dan. 3.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-39). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-39

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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.

3.41PG 81

μα΄. «Καὶ νῦν ἐξαχολουθοῦμέν σοι" ἐν ὅλῃ καρδίᾳ, καὶ φοδούμεθά σε, καὶ ζητοῦ εν τὸ πρόσωπόν σου, μὴ χαταισχύνῃς ἡμᾶς. ν Τὸ γὰρ πλῆθος τῶν συμφορῶν ἑτέρους ἡμᾶς ἀνθ᾽ ἑτέρων εἰργάσατο, καὶ παραθάτας ὄντας τῶν σῶν ἐντολῶν, ἐν ὅλῃ σε καρδίᾳ καὶ φοδεῖσθαι καὶ ζητεῖν παρεσκεύασε, Πρόσὠπον δὲ Θεοῦ ἐνταῦθα τὴν εὐμένειαν ἑκάλεσε, καὶ τὴν τῆς ἐλενθερίας ἀπόδοσιν, καὶ τὴν τῆς κηδεμονίας ἀπόληψιν, ἧς ἀπολαύοντας δυνατὸν ἦν ὁρᾷν καὶ τὸν θεῖον νεὼν δ᾽, καὶ τὰς ἐπιτελουμένας αὐτόθι λατρείας, δι ὧν ἀσώματον ὄντα τὸν Θεὸν καὶ ἀόρατον ὁρᾷν ἐφαντάζοντο. Ἐπειδὴ τοίνυν τοσαύτην ἡμῶν διὰ τῆς τιμωρίας εἰργάσω μεταδολὴν,

ma΄. «Kai nyn exacholouthoumen soi" en holę̄ kardią, kai phodoumetha se, kai zētou en to prosōpon sou, mē chataischynę̄s hēmas. n To gar plēthos tōn symphorōn heterous hēmas anth᾽ heterōn eirgasato, kai parathatas ontas tōn sōn entolōn, en holę̄ se kardią kai phodeisthai kai zētein pareskeuase, Prosōpon de Theou entautha tēn eumeneian hekalese, kai tēn tēs elentherias apodosin, kai tēn tēs kēdemonias apolēpsin, hēs apolauontas dynaton ēn horąn kai ton theion neōn d᾽, kai tas epiteloumenas autothi latreias, di hōn asōmaton onta ton Theon kai aoraton horąn ephantazonto. Epeidē toinyn tosautēn hēmōn dia tēs timōrias eirgasō metadolēn,

41. "And now we follow you with all our heart, and we fear you and seek your face; do not put us to shame." The multitude of our misfortunes, he says, has made us different people from what we were; though we were transgressors of your commandments, it has brought us to fear you and seek you with all our heart. Here he called God's face his favor, the restoration of freedom and the recovery of his care; enjoying these they could see the divine temple and the services performed there, through which they imagined they saw God, though he is bodiless and invisible. Since, then, you have worked such a change in us through punishment,

Notes and citation

Summary: Chastened by punishment, the youths promise to follow God wholeheartedly and seek his face, that is, his favor and the restoration of the temple.

  • Pr Azar 18 (Greek Daniel 3:41). The sentence continues in the next lemma.

Extrabiblical texts: Pr Azar 18 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.41 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-41). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-41

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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.

3.42PG 81

μβ΄, μγ΄. « Μὴ καταισχύνῃς ἡμᾶς, ἀλλὰ ποίησον μεθ᾽ ἡμῶν κατὰ τὴν ἐπιείκειάν σου, καὶ κατὰ τὸ πλῆθος τοῦ ἐλέους σου. Καὶ "7 ἐξελοῦ ἡμᾶς κατὰ τὰ ϑαυμάτιά σου, καὶ δὸς δόξαν τῷ ὀνόματί σου." Διὰ ταῦτα, φησὶν, οἴκτου ἡμᾶς; καὶ φιλανθρωπία: Ὁ ἀξίωσον " ἐλεεῖν τε γὰρ πέφυκας, καὶ μακροθυμίᾳ κεχρῆσθαι πρὸς ἅπαντας, δύνδρομόν τε ἔχεις τῇ βουλήσει τὴν δύναμιν " καὶ μαρτυρεῖ τὰ διηνεκως ὑπὸ σοῦ γενόμενα θαύματα. Τὰ γὰρ εἰς ἡμᾶς γενό" μενα, καὶ τὸ σὸν ὄνομα ὑμνεῖσθαι οὐκ ὑφ᾽ ἡμῶν μόνον σωζομένων "δ, ἀλλὰ καὶ ὑπὸ τῶν τὴν ἡμετέραν σωτηρίαν ὁρώντων. « Δὸς δόξαν τοίνυν τῷ ὀνόματί σου, Κύριε Ν

mb΄, mg΄. « Mē kataischynę̄s hēmas, alla poiēson meth᾽ hēmōn kata tēn epieikeian sou, kai kata to plēthos tou eleous sou. Kai "7 exelou hēmas kata ta ϑaumatia sou, kai dos doxan tǭ onomati sou." Dia tauta, phēsin, oiktou hēmas? kai philanthrōpia: Ho axiōson " eleein te gar pephykas, kai makrothymią kechrēsthai pros hapantas, dyndromon te echeis tę̄ boulēsei tēn dynamin " kai martyrei ta diēnekōs hypo sou genomena thaumata. Ta gar eis hēmas geno" mena, kai to son onoma hymneisthai ouk hyph᾽ hēmōn monon sōzomenōn "d, alla kai hypo tōn tēn hēmeteran sōtērian horōntōn. « Dos doxan toinyn tǭ onomati sou, Kyrie N

42–43. "Do not put us to shame, but deal with us according to your gentleness and according to the multitude of your mercy. And deliver us according to your wonders, and give glory to your name." For this reason, he says, deem us worthy of pity and love for humanity; for it is your nature to show mercy and to use long-suffering toward all, and your power runs together with your will, as the wonders you continually work bear witness. What is done for us [will cause] your name to be praised not only by us who are saved but also by those who see our salvation. "Give glory, then, to your name, O Lord."

Textual problem in this passage: see the notes.

Notes and citation

Summary: Azariah asks God to save them by his mercy and wonders so that his name may be glorified by all who see it.

  • Pr Azar 19–20 (Greek Daniel 3:42–43). A line is lost in the OCR after "What is done for us"; the bracketed words are supplied for sense.

Extrabiblical texts: Pr Azar 19-20 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.42 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-42). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-42

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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.

3.44PG 81

(μδ΄, με΄.) Καὶ ἐντραπεέησαν πάντες οἱ ἐνδειχνύ- ἀπὸ πάσης δυναστείας "5, καὶ ἡ ἰσχὺς αὐτῶν συντριδείη. Γνώτωσαν "5, ὅτι σὺ Κύριος " ὁ Θεὸς μόνος, καὶ ἔνδοξος ἐφ’ ὅλην τὴν οἰκουμένην. » Ταύτης γὰρ εἰς ἡμᾶς γινομένης "" φιλανθρωπίας, καταλυθήσεται μὲν τῶν ἐναντίων τὸ θράσο;, σδεσθήσεται δὲ αὖτῶν ἡ λύττα, καὶ φρόνημα "ὁ αὐτῶν τὸ ὑψηλὸν συντριδήσεται, καὶ γνώσονταί σε μόνον εἶναι Κύριον καὶ Θεὰν, ὑπὸ πάσης ἄξιον ὑμνεῖσθαι τῆς οἰχουμέγης " καὶ οἱ νῦν πολλοὺς προσκυνοῦντες θεοὺς, τῶν μὲν οἰκείων θεῶν γνώσονται τὴν ἀσθένειαν, τὴν δὲ σὴν προσκυνήσουσι δύναμιν. Οἱ μὲν οὖν ἔνδον ἐν τῇ καμίνῳ χορεύοντες " διετέλουν " οἱ δὲ τοῦ βασιλέως ὑπηρέται, καὶ τῶν ἁγίων κατήγοροι, οὐκ ἔληγον ὕλην τῇ φλογὶ χορηγοῦντες, καὶ "5 χληματίδας, καὶ στυππίον, καὶ γάφθαν " εἶδος δὲ τοῦτό ἐστιν ἐν ἐκείνῃ Β τῇ χώρᾳ γινόμενον, ἐξάψα: τὴν φλόγα δυνάμενον. Ἰοααύτη δὲ ἦν χορηγουμένη " τῇ πυρᾷ τροφὴ, ὡς ἐπ᾽ ἐννέα καὶ τεσααράχοντα πήχεις διαχυθῆναὶ, καὶ τῶν Χαλδαίων ἐμπρῆσαι τοὺς πλησιάζοντας. Καὶ οἱ μὲν ἔξωθεν ἐξῆπτον τὴν φλόγα " θεῖος δὲ ἄγγελος ἐσχεδάννυ τὴν φλόγα, καὶ τὸ μέσον 50 τῆς καμίνου τῶν ἀνθράκων ἐγύμνου, καὶ αὖράν τινα ψυχράν τε ᾿ καὶ μετρίως ὑγρὰν, καὶ πολλὴν τοῖς ἁγίοις ἡδονὴν πραγματενεμένην, ὠδίνειν τὸ πῦρ παρεσκεύαζε, καὶ ταύτην τοῖς τῶν ἁγίων ἐπαφιέναι σώμασιν.

(md΄, me΄.) Kai entrapeeēsan pantes hoi endeichny- apo pasēs dynasteias "5, kai hē ischys autōn syntrideiē. Gnōtōsan "5, hoti sy Kyrios " ho Theos monos, kai endoxos eph’ holēn tēn oikoumenēn. » Tautēs gar eis hēmas ginomenēs "" philanthrōpias, katalythēsetai men tōn enantiōn to thraso?, sdesthēsetai de autōn hē lytta, kai phronēma "ho autōn to hypsēlon syntridēsetai, kai gnōsontai se monon einai Kyrion kai Thean, hypo pasēs axion hymneisthai tēs oichoumegēs " kai hoi nyn pollous proskynountes theous, tōn men oikeiōn theōn gnōsontai tēn astheneian, tēn de sēn proskynēsousi dynamin. Hoi men oun endon en tę̄ kaminǭ choreuontes " dieteloun " hoi de tou basileōs hypēretai, kai tōn hagiōn katēgoroi, ouk elēgon hylēn tę̄ phlogi chorēgountes, kai "5 chlēmatidas, kai styppion, kai gaphthan " eidos de touto estin en ekeinę̄ B tę̄ chōrą ginomenon, exapsa: tēn phloga dynamenon. Ioaautē de ēn chorēgoumenē " tę̄ pyrą trophē, hōs ep᾽ ennea kai tesaarachonta pēcheis diachythēnai, kai tōn Chaldaiōn emprēsai tous plēsiazontas. Kai hoi men exōthen exēpton tēn phloga " theios de angelos eschedanny tēn phloga, kai to meson 50 tēs kaminou tōn anthrakōn egymnou, kai auran tina psychran te ᾿ kai metriōs hygran, kai pollēn tois hagiois hēdonēn pragmatenemenēn, ōdinein to pyr pareskeuaze, kai tautēn tois tōn hagiōn epaphienai sōmasin.

(44–45.) "And let all who do [evil to your servants] be put to shame; [let them be shamed] out of all their power, and let their strength be broken. Let them know that you are the Lord, the only God, and glorious over the whole world." For when this love for humanity is shown to us, the audacity of our adversaries will be destroyed, their rage quenched and their lofty pride broken, and they will know that you alone are Lord and God, worthy to be praised by the whole world; and those who now worship many gods will recognize the weakness of their own gods and will worship your power. Those inside, then, went on dancing in the furnace [and so praising and entreating God]; but the king's servants and the accusers of the saints did not stop supplying fuel to the flame: brushwood, tow, pitch and naphtha (this is a substance found in that country, able to kindle a flame). So much fuel was supplied to the fire that it spread out forty-nine cubits and burned those of the Chaldeans who came near. Those outside kept kindling the flame, but a divine angel scattered the flame, cleared the middle of the furnace of coals, and caused the fire to bring forth a breeze, cool and moderately moist, that gave the saints great pleasure, and sent it upon the bodies of the saints.

Notes and citation

Summary: Azariah prays that God's enemies be shamed and know him as the only God; the furnace is stoked to forty-nine cubits, but an angel brings a cool breeze to the youths.

  • Pr Azar 21–22 (Greek Daniel 3:44–45), followed by a paraphrase of Pr Azar 23–26 (3:46–49), the narrative of the stoking of the furnace and the angel.
  • Lines of the lemma are lost in the OCR (bracketed words supplied from Theodotion's text). The words "and so praising and entreating God" were displaced by the OCR into the next section (3.51) and are restored here in brackets.

Notes on the original text

  • Digital text corrected (apparatus read into the lemma): 32. ἃ ἐκτελέσαι, 3" Β ἦν. μου. Β τοῦ Θεοῦ. Β διάϊι ὕψιστε. Κύριε. 35 σοι. Ὠ65. ἰῃ Β. 39 Καὶ πάντα, ἡμᾶς οἴκτου. → .

Extrabiblical texts: Pr Azar 21-26 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.44 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-44). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-44

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-3-44) · 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.

3.50PG 81

ν΄, ε Ἐποίησε γὰρ, φησὶ, τὸ μέσον τῆς καμίνου ὡς πνεῦμα΄ δρόσου διασυρίζον, καὶ οὐκ ἥψατο αὐτῶν τὸ καθόλου τὸ πῦρ, καὶ οὐκ" ἐλύπησεν αὐτοὺς 5, οὐδὲ παρηνώχλησεν αὐτοῖς "5, ν ᾿Αλλὰ μτδεὶς ταῦτα ἀφορῶν σμικρυνέτω τοὺς τῶν ἁγίων ἀγῶνας, τῶν δὲ ἱερῶν ἐχείνων ἀναμιμνησχέσθω λόγων" ς Ἔστιν δ" ὁ Θεὸς ἐν οὐρανοῖς, ᾧ ἡμεῖς λατρεύομεν, δυνατὸς δδ ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τῆς καιομένης, καὶ ἐκ τῶν χειρῶν σον, βασιλεῦ, ῥύπεται "ἡμᾶς. » Καὶ, « Ἐὰν μὴ, γνωστὸν ἔστω σοι, βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν, καὶ τῇ εἰκόνι τῇ χρυσῇ, ἧ ἔστησας, οὐ προσχυνοῦμευ.» “Ὥστε οἱ ἅγιοι παῖδες ἐκεῖνοι τῆς φλογὸς ἐκείνης κατεφρόνησαν, οὐ τοῦτο τὸ πέλος ὁρῶντες, ἀλλὰ θάνατον προσδεχόμενοι - ὁ δὲ ἀγωνοθέτες ἐδράθευσεν, ὡς ἠθέλησε, καὶ τούς τε ἁλιἀπέφηνε. Ταύτης τοίγυν τῆς σωτηρίας ἀπολαύσαν- "6 Δ τὲς οἱ μακάριαι καὶ τρισμαχάριοι παῖδες, καὶ πολ- Ὁ “]1, λάκις ταῦτο, οὐκ ἔτι ἑνὶ τὸν Θεὸν ὑμνεῖν παρεχώρησαν, ἀλλ᾽,

n΄, e Epoiēse gar, phēsi, to meson tēs kaminou hōs pneuma΄ drosou diasyrizon, kai ouk hēpsato autōn to katholou to pyr, kai ouk" elypēsen autous 5, oude parēnōchlēsen autois "5, n ᾿Alla mtdeis tauta aphorōn smikrynetō tous tōn hagiōn agōnas, tōn de hierōn echeinōn anamimnēschesthō logōn" s Estin d" ho Theos en ouranois, hǭ hēmeis latreuomen, dynatos dd exelesthai hēmas ek tēs kaminou tēs kaiomenēs, kai ek tōn cheirōn son, basileu, rhypetai "hēmas. » Kai, « Ean mē, gnōston estō soi, basileu, hoti tois theois sou ou latreuomen, kai tę̄ eikoni tę̄ chrysę̄, hē estēsas, ou proschynoumeu.» “Hōste hoi hagioi paides ekeinoi tēs phlogos ekeinēs katephronēsan, ou touto to pelos horōntes, alla thanaton prosdechomenoi - ho de agōnothetes edratheusen, hōs ēthelēse, kai tous te haliapephēne. Tautēs toigyn tēs sōtērias apolausan- "6 D tes hoi makariai kai trismacharioi paides, kai pol- Ho “]1, lakis tauto, ouk eti heni ton Theon hymnein parechōrēsan, all᾽,

50. "For he made," it says, "the middle of the furnace like a whistling wind of dew, and the fire did not touch them at all, nor grieve them, nor trouble them." But let no one, looking at this, belittle the contests of the saints; let him remember those sacred words: "There is our God in heaven, whom we serve, able to deliver us from the burning furnace, and he will rescue us out of your hands, O king," and: "If not, let it be known to you, O king, that we do not serve your gods and do not worship the golden image that you set up." So those holy youths despised that flame not because they foresaw this outcome but because they were expecting death; but the president of the contest awarded the prize as he willed, and showed them … Having enjoyed this salvation, then, the blessed and thrice-blessed youths, many times over … no longer left it to one of them to praise God, but

Textual problem in this passage: see the notes.

Dan 3:17–18 (quotation, high confidence)

Notes and citation

Summary: The angel makes the furnace like a dewy breeze; the youths had faced the fire expecting death, and God crowned their contest by saving them.

  • Pr Azar 27 (Greek Daniel 3:50). Lines are lost in the OCR after "showed them" and after "many times over" (marked …).

Notes on the original text

  • Digital text corrected (Latin column read as Greek letters; Latin column read as Greek letters, interrupting the lemma): Ῥοιμ μα ΠΊ 6856 Ἰ)δῖμπι 50] απ, εἰ σου οδυν 5 ροῦ οἱ Ὑὴ ν᾽ ΒΆΓΙΠΊΘΉΓ8," ἃ δίμραηι, παριμαπιφμα : ἰὰ → ; ς δἰ1 εος → ; Ἰοϑιίδην δα! θα} ᾿ροἷ5.» γα ἤθη ἢ. ὁθηουγανὶί. Ηδο [2416 δαἰυ6 μοί εἰ Ὀδδιὶ οἱ → ; αἰφαθ → .

Extrabiblical texts: Pr Azar 27 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Topics: Martyrdom

Cite (SBL): Theodoret, Comm. Dan. 3.50 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-50). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-50

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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.

3.51PG 81

να΄. ε« Ὡς ἐξ ἑνὸς, φησὶ, στόματος ὕμνουν καὶ ἐδόξαζον τὸν Θεὸν, καὶ ηὐλόγουν δ ἐν τῇ καμίνῳ, ν τὴν ἀρίστην αὐτῶν συμφωνίαν, καὶ θαυμαστὴν ὑμνῳδίαν, τῇ παρὰ τὴν εἰκόνα συμφωνίᾳ καὶ τοῖς ἡδύν. τὸ μὴ προσκυνῆσαι τὴν εἰκόνα τοῦ προσκυνῆσαι λυσιτελέστερον. “Ἄρχονται δὲ οὕτως τοῦ ὕμνον᾽

na΄. e« Hōs ex henos, phēsi, stomatos hymnoun kai edoxazon ton Theon, kai ēulogoun d en tę̄ kaminǭ, n tēn aristēn autōn symphōnian, kai thaumastēn hymnǭdian, tę̄ para tēn eikona symphōnią kai tois hēdyn. to mē proskynēsai tēn eikona tou proskynēsai lysitelesteron. “Archontai de houtōs tou hymnon᾽

51. "As from one mouth," it says, "they praised and glorified God and blessed him in the furnace," [setting] their excellent concord and wonderful hymn against the symphonia at the image and its pleasures … [showing] that not worshiping the image is more profitable than worshiping it. They begin the hymn thus:

Textual problem in this passage: see the notes.

Notes and citation

Summary: The three youths praise God with one voice, a harmony set against the music that summoned the worship of the statue.

  • Pr Azar 28 (Greek Daniel 3:51). Lines are lost in the OCR in the middle of the comment (marked …).

Notes on the original text

  • Digital text corrected (apparatus and Latin column read into the text, with a displaced line of 3.44): Α ΡΓΆΠ). δυνάμτως καὶ τῆς. 45 γνώτ. Β ργαη, καί. "" Κύρ. Β ργᾷπι. εἴ. "Ὁ" Β γενομένης τῆς" ἔστι Οπιϊ580 ὁ, ὅδ Ε ὅ- δύναται. 5 μέτ. Β μέν. χορ. Β Δι. οὕτω τὸν Θεὸν ὑμνοῦντες καὶ ἰκετεύοντες, δ᾽ καὶ οὐκ. Β οὐδέ. "δ χα 8 αἰἰὰ. τοῦ πυρός. "8 καί, Β ργοιι. πίσσαν. 55 καὶ δ. αὐτί Ὠε5. ἢν Α εἱ 8}. δἰ ἤθη δάοταϑβ6 πη σί ποῖ, Υεπϑ. δ. ε« Βοποιίσίαβ. 65. ἢ (Προ ὅπῳ → .

Extrabiblical texts: Pr Azar 28 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.51 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-51). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-51

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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.

3.52PG 81

νβ΄. «Εὐλογητὸς εἶ, Κύριε, ὁ Θεὸς τῶν πατέρων ἡμῶν, καὶ αἰνετὸς δ΄ καὶ ὑπερυψούμενὸς εἷς τοὺς αἰῶνας " καὶ εὐλογημένον τὸ ὄνομα τῆς δόξης σου, τὸ ἅγιον, καὶ ὑπεραινετὸν, καὶ ὑπερυψούμενον εἰς τοὺς αἰῶνας. » "Ερωτός ἐστι θερμοτάτου καὶ ἀπληστοτόπου τὰ ῥήματα" τούτῳ γὰρ τετρωμένοι, ζητοῦσι" ὀνόματα τοῦ ὑμνουμένου τὴν ἀξίαν παραδηλῶσαι ὃυγάμενα, καὶ μὴ εὑρίσκοντες, ταῖς ὑπερθετιχαῖς αὐτὰ τες. καὶ ε ὑπεραινετὸν, » καὶ οὐκ αὑτὸν μόνον, ἀλλὰ καὶ τὸ ὄνομα τῆς δόξης αὐτοῦ. Καλῶς δὲ πανταχοῦ « Κύριον καὶ Θεὸν τῶν πατέρων » ἀποκαλοῦσι, σρᾶ; αὐτοὺς ἀναξίους εἶναι ταυτησὶ τῆς προσηγορία: ὁμολογοῦντες.

nb΄. «Eulogētos ei, Kyrie, ho Theos tōn paterōn hēmōn, kai ainetos d΄ kai hyperypsoumenos heis tous aiōnas " kai eulogēmenon to onoma tēs doxēs sou, to hagion, kai hyperaineton, kai hyperypsoumenon eis tous aiōnas. » "Erōtos esti thermotatou kai aplēstotopou ta rhēmata" toutǭ gar tetrōmenoi, zētousi" onomata tou hymnoumenou tēn axian paradēlōsai hougamena, kai mē heuriskontes, tais hyperthetichais auta tes. kai e hyperaineton, » kai ouk hauton monon, alla kai to onoma tēs doxēs autou. Kalōs de pantachou « Kyrion kai Theon tōn paterōn » apokalousi, sra? autous anaxious einai tautēsi tēs prosēgoria: homologountes.

52. "Blessed are you, O Lord, God of our fathers, praiseworthy and exalted above all for ever; and blessed is the holy name of your glory, praiseworthy above all and exalted above all for ever." These are the words of a most ardent and insatiable love. Wounded by it, they look for names that can indicate the worth of the one they praise, and not finding them, [they strengthen] them with superlatives … and "praiseworthy above all", and not him alone but also the name of his glory. They do well to call him everywhere "Lord and God of the fathers", confessing that they themselves are unworthy of this title.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The Song of the Three begins with superlative praise, the words of ardent love, naming God as the God of their fathers.

  • Pr Azar 29 (Greek Daniel 3:52). A line is lost in the OCR in the comment on the superlatives.

Extrabiblical texts: Pr Azar 29 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.52 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-52). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-52

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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.

3.53PG 81

νγ΄. «Εὐλογημένος εἶ ἐν τῷ ναῷ τῆς ἁγίας δόξης σον, καὶ ὑπεραινετὸς, καὶ ὑπερένδοξος “0 εἰς τοὺς αἰῶνας. ν» ἔΑληστον ἔχουσι τοῦ θείου νεὼ τὴν μνήμην, καὶ ἀχριδεῖς ὄντες τοῦ νόμου φύλακες, ἐννόμως προσεύχονται " ἀντὶ τοῦ - Εἰς ἐκεῖνον ἀποδλέποντες τὸν νεὼ 5', ἔνθα σου ἡ δόξα ἐπιφαίνεσθαι εἰώθει", τοῦτόν σοι τὸν ὕμνον προσφέρομεν " εἰ γὰρ καὶ μυριάκις ἐμπέπρησται, τῆς σῆς ἁγιωσύνης μετέχει. Καὶ ἵνα μή τις ὑπολάδη περιγράφειν αὐτοὺς τόπῳ " τὸν ἀσώματόν τε καὶ ἀπεριόριστον Θεὸν, ἀναγκαίως ἐπάγουσιν" νδ΄, « Εὐλογητὸς δ εἴ ἐπὶ θρόνου “5 τῆς βασιλείας 'ἴῃ Ὁ σου, καὶ5' ὑπερυψούμενος εἰς τοὺς αἰῶνας. ν» Εἶτα δεικνύντες τίνα θρόνον καλοῦσιν, εὐθὺς ἐπιφέρουσιν "

ng΄. «Eulogēmenos ei en tǭ naǭ tēs hagias doxēs son, kai hyperainetos, kai hyperendoxos “0 eis tous aiōnas. n» eAlēston echousi tou theiou neō tēn mnēmēn, kai achrideis ontes tou nomou phylakes, ennomōs proseuchontai " anti tou - Eis ekeinon apodlepontes ton neō 5', entha sou hē doxa epiphainesthai eiōthei", touton soi ton hymnon prospheromen " ei gar kai myriakis empeprēstai, tēs sēs hagiōsynēs metechei. Kai hina mē tis hypoladē perigraphein autous topǭ " ton asōmaton te kai aperioriston Theon, anankaiōs epagousin" nd΄, « Eulogētos d ei epi thronou “5 tēs basileias 'ię̄ Ho sou, kai5' hyperypsoumenos eis tous aiōnas. n» Eita deiknyntes tina thronon kalousin, euthys epipherousin "

53. "Blessed are you in the temple of your holy glory, and praiseworthy above all and glorious above all for ever." They keep an unforgetting memory of the divine temple, and as exact guardians of the law they pray according to the law. That is: Looking toward that temple where your glory used to appear, we offer you this hymn; for even if it has been burned ten thousand times, it shares in your holiness. And so that no one might suppose that they confine the bodiless and boundless God to a place, they necessarily add:

54. "Blessed are you on the throne of your kingdom, and exalted above all for ever." Then, to show what throne they mean, they at once add:

1 Kgs 8:29–30 (echo, low confidence)

Notes and citation

Summary: The youths, true to the law, direct their praise toward the burned temple, then add God's heavenly throne so as not to confine him to a place.

  • Pr Azar 30–31 (Greek Daniel 3:53–54). A new lemma (verse 54) begins inside this section.

Notes on the original text

  • Digital text corrected (Latin column read as Greek letters, interrupting the lemma; marginal verse numbers and Latin column read into the text): Υεκπβ. δά, ε Βοηράϊοίι5. 68 'π {Π͵ΟΠῸ τοβπὶ (υ, οἱ (Σ → ; οἵ να οσαϊζαίυβ ἱπ βθουϊδ, ν Εἰ αυΐϊὰ 1ΘΠΊρ] πὶ εμϑ. ὅθ. ε Βοποάϊοίας 65 ἰπ Πγιηδπηθηΐο εἴ δΔἀϊμοάϊπη ᾿Δυ 2} }}15, οἱ να] 5 ὀχδ! αϊα5 → .

Extrabiblical texts: Pr Azar 30-31 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.53 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-53). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-53

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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.

3.55PG 81

νε΄. « Εὐλογητὸς “7 εἶ, ὁ βλέπων ἀδύσσους, υψούμενος εἰς τοὺς αἰῶνας. » Καὶ ἐπειδὴ καὶ “' ὁ γεὼς ἐκεῖνος εἶχε τῶν Χερουδὶμ. τὰς εἰκόνας ἐν τοῖς ἁγίοις τῶν ἁγίων, ὡς ἂν μηδεμία τοῖς ἀκούουσιν ἐντεῦθεν γένηται βλάδη, καὶ περιγεγράφθαι νομίσωτι τὸν Θεὸν, θεραπεύουσι τὸν ἀκροατὴν, λέγοντες "

ne΄. « Eulogētos “7 ei, ho blepōn adyssous, ypsoumenos eis tous aiōnas. » Kai epeidē kai “' ho geōs ekeinos eiche tōn Cheroudim. tas eikonas en tois hagiois tōn hagiōn, hōs an mēdemia tois akouousin enteuthen genētai bladē, kai perigegraphthai nomisōti ton Theon, therapeuousi ton akroatēn, legontes "

55. "Blessed are you who look upon the depths, [seated on the cherubim, praiseworthy and] exalted [above all] for ever." And since that temple had images of the cherubim in the holy of holies, so that no harm might come to the hearers from this and they might not think God is confined to a place, they correct the hearer, saying:

Exod 25:18–22 (allusion, medium confidence)

Notes and citation

Summary: The youths praise God who sees the depths and, lest he seem confined to the cherubim of the temple, go on to place him in the firmament.

  • Pr Azar 32 (Greek Daniel 3:55). Words lost from the lemma in the OCR are supplied in brackets from Theodotion's text.

Extrabiblical texts: Pr Azar 32 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.55 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-55). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-55

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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.

3.56PG 81

νς΄. « Εὐλογητὸς “ εἶ ἐν τῷ στερεώματι τοῦ οὐρανοῦ, καὶ ὑπερύμνητος, καὶ ὑπερυψούμενος "5 εἰς τοὺς αἰῶνας. ν Πανταχοῦ γὰρ, φασὶν, εἶ, καὶ τὰ σύμπαντα πληροῖς, καὶ πᾶσαν περιέχεις τὴν κτίσιν. Οὕτως ὑμνήσαντες καλοῦσιν ἅπασαν τὴν γενητὴν φύσιν εἰς κοινωνίαν τῆς ὑμνῳδίας, οὐ μόνον τὴν »» γικὴν, ἀλλὰ καὶ τὴν ἄλογόν τε καὶ ἄψυχον.

ns΄. « Eulogētos “ ei en tǭ stereōmati tou ouranou, kai hyperymnētos, kai hyperypsoumenos "5 eis tous aiōnas. n Pantachou gar, phasin, ei, kai ta sympanta plērois, kai pasan periecheis tēn ktisin. Houtōs hymnēsantes kalousin hapasan tēn genētēn physin eis koinōnian tēs hymnǭdias, ou monon tēn »» gikēn, alla kai tēn alogon te kai apsychon.

56. "Blessed are you in the firmament of heaven, praised above all and exalted above all for ever." For you are everywhere, they say; you fill all things and encompass the whole creation. Having praised him in this way, they call all created nature to share in the hymn, not only rational nature but also the irrational and the lifeless.

Notes and citation

Summary: God is praised in the firmament as filling all things, and the youths call all creation to join the hymn.

  • Pr Azar 33 (Greek Daniel 3:56).

Extrabiblical texts: Pr Azar 33 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.56 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-56). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-56

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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.

3.57PG 81

νζ΄. « Εὐλογεῖτε γὰρ, φασὶ, πάντα τὰ ἔργα Κυρίου. τὸν Κύριον, ὑμνεῖτε 75 καὶ ὑπερυψοῦτε αὐτὸν εἰς πάντας" τοὺς αἰῶνας. » Καὶ οὐκ ἀνέχονται τῆς κοινῆς κλήσεως μόνης, ἀλλὰ καὶ ἰδίᾳ ἕκαστον συγχᾶ" λοῦσιν, καὶ οὐ μόνον τὰ ὁρώμενα, ἀλλὰ καὶ τὴν ἀό- Ὁ

nz΄. « Eulogeite gar, phasi, panta ta erga Kyriou. ton Kyrion, hymneite 75 kai hyperypsoute auton eis pantas" tous aiōnas. » Kai ouk anechontai tēs koinēs klēseōs monēs, alla kai idią hekaston syncha" lousin, kai ou monon ta horōmena, alla kai tēn ao- Ho

57. "Bless the Lord," they say, "all you works of the Lord; praise and exalt him above all for ever." And they are not content with a general summons alone, but call each thing individually as well, and not only the visible things but also the in[visible] …

Notes and citation

Summary: The youths summon all God's works to praise him, one by one.

  • Pr Azar 34 (Greek Daniel 3:57). The section breaks off in the OCR at the end.

Notes on the original text

  • Digital text corrected (apparatus read into the text at the end of the section): αἷν. Β ὑπερύμνηιος. “0 ὑπ.---αἰῶνας. Β ὑπερυψούμενος. δ' Β ναόν. 5 Β εἴωθεν. “᾽ τόπῳ. Β ργρτι. νμνητός. “7.Α οἱ Β εὐλογημένος, 5 καί ἢρς. ἴῃ Π, αἰῶν. [)65. ἰη 1}. “δ θρ, Ὦ τά. δόξης. ᾿ ἶ 69. Ε εὐλογημένος 19 ὑπ. Α δεδοξασμένος. ὑμν.-’ 11 πάντ. 65. ἰὴ Δ οἱ ἰαἴτα, Πγ. [αὉ. 1. ν, ς, Ἴ. 46 καί Δ οἱ Β ργῶηι. καὶ ὑπερ- → .

Extrabiblical texts: Pr Azar 34 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.57 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-57). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-57

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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.

3.58PG 81

νη΄. « Ἐὐλογεῖτε 7 γὰρ, φασὶν, ἄγγελοι Κυρίου, Α τὸν Κύριον " ὑμνεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας. » Καὶ ἵνα μὴ, καθ᾽ ἕχαστον ἑρμηνεύων, εἰς μῆκος ἄπειρον ἐχτείνω τὸν λόγον, καλοῦσιν εἰς τὴν χορείαν, καὶ οὐρανὸν, καὶ τὰ ὕδατα τὰ ὑπεράνω τῶν οὐρανῶν, καὶ τὰς δυνάμεις τὰς τὸν θεῖον θρόνον περιπολούσας. Καλοῦσι δὲ καὶ ἥλιον, καὶ σελήνην, καὶ τοὺς ἄλλους φωστῆρας" καὶ οὐ μόνον τὰ κατ᾽ οὐ ρανὸν, ἀλλὰ καὶ τὰ ἐν τῷ ἀέρι γινόμενα, ὅμδρον καὶ δρόσον, καὶ πνεύματα " εἶτα τὰς ἐναντίας ποιότητας, Ψψύχος καὶ καῦμα " εἶτα φύσιν ὁμοῦ καὶ ἐνέργειαν, πῦρ καὶ καῦμα " τὸ μὲν γὰρ πῦρ φύσεως ὄνομα, τὸ δὲ καῦμα οὐκέτι οὐσία, ἀλλὰ πυρὸς ἐνέργεια, Καλοῦσι δὲ καὶ δρόσον, καὶ νιφετὸν, καὶ πάγον, καὶ ψύχο;», καὶ πάχνας, Καὶ κιόνας, καὶ ἀστραπὰς, καὶ νεφέλας 1", τὰ συγγενῆ καὶ ὁμόφυλα. Εἶτα νύκτας καὶ ἡμέρας, καὶ τὰ τούτων ποιητικὰ, φῶς καὶ σκότος " τὰ μὲν γὰρ ὀνόματα, τὰ δὲ πράγματα " ε Ἔκάλεσε γὰρ, φησὶν, ὁ Θεὸς τὸ φῶς ἡμέραν, καὶ τὸ σκότος ἐκάλεσε νύκτα. ν Εἰ γὰρ καὶ σκιὰ τὸ σκότος ἐστὶ, καὶ οὐκ οὐσία, ἀλλὰ πρᾶγμά ἔστι συμδεδηχὸς, καὶ τῆς γυχτὸς ποιητικόν. Καὶ ἐπειδὴ δρόσου καὶ γιφετοῦ ἐμνημόνευσαν, ἀναγκαίως δειχνύουσ! καὶ τὰς τούτων πηγάς " « Εὐλογεῖτε γὰρ, ἔλεγον, ἀστραπαὶ καὶ νε- ᾿ φέλας" » αἱ μὲν τίχτουσαι, αἱ δὲ τὰς ὠδῖνας προμηνύουσα:, ε ᾿Αστραπὰς γὰρ, φησὶν ὁ προφήτης, εἰς ὑετὸν ἐποίησεν. » Οὕτω μνημονεύσαντες τῶν κατ᾽ οὐρανὸν καὶ ἀέρα, καὶ ἑκάστῳ ὑμνεῖν παραχελευπτάμενοι, ἐπὶ τὴν κοινὴν μητέρα τὴν γῆν τοῦ ὕμνου μεταφέρουσι τὴν παρακέλευσιν, καί φασιν"

nē΄. « Eulogeite 7 gar, phasin, angeloi Kyriou, A ton Kyrion " hymneite kai hyperypsoute auton eis tous aiōnas. » Kai hina mē, kath᾽ hechaston hermēneuōn, eis mēkos apeiron echteinō ton logon, kalousin eis tēn choreian, kai ouranon, kai ta hydata ta hyperanō tōn ouranōn, kai tas dynameis tas ton theion thronon peripolousas. Kalousi de kai hēlion, kai selēnēn, kai tous allous phōstēras" kai ou monon ta kat᾽ ou ranon, alla kai ta en tǭ aeri ginomena, homdron kai droson, kai pneumata " eita tas enantias poiotētas, Pspsychos kai kauma " eita physin homou kai energeian, pyr kai kauma " to men gar pyr physeōs onoma, to de kauma ouketi ousia, alla pyros energeia, Kalousi de kai droson, kai nipheton, kai pagon, kai psycho?», kai pachnas, Kai kionas, kai astrapas, kai nephelas 1", ta syngenē kai homophyla. Eita nyktas kai hēmeras, kai ta toutōn poiētika, phōs kai skotos " ta men gar onomata, ta de pragmata " e Ekalese gar, phēsin, ho Theos to phōs hēmeran, kai to skotos ekalese nykta. n Ei gar kai skia to skotos esti, kai ouk ousia, alla pragma esti symdedēchos, kai tēs gychtos poiētikon. Kai epeidē drosou kai giphetou emnēmoneusan, anankaiōs deichnyous! kai tas toutōn pēgas " « Eulogeite gar, elegon, astrapai kai ne- ᾿ phelas" » hai men tichtousai, hai de tas ōdinas promēnyousa:, e ᾿Astrapas gar, phēsin ho prophētēs, eis hyeton epoiēsen. » Houtō mnēmoneusantes tōn kat᾽ ouranon kai aera, kai hekastǭ hymnein paracheleuptamenoi, epi tēn koinēn mētera tēn gēn tou hymnou metapherousi tēn parakeleusin, kai phasin"

58. "Bless the Lord," they say, "you angels of the Lord; praise and exalt him above all for ever." So as not to stretch my discourse to endless length by interpreting each verse: they call to the dance heaven, the waters above the heavens, and the powers that circle the divine throne. They call also the sun and the moon and the other luminaries; and not only the things in heaven but also what happens in the air, rain and dew and winds; then the opposite qualities, cold and heat; then a nature together with its working, fire and burning heat. For fire is the name of a nature, while burning heat is not a substance but the working of fire. They call also dew and snow, frost and cold, hoarfrost and snows, lightnings and clouds, things akin and of the same family. Then nights and days, and what produces them, light and darkness; for the former are names and the latter realities: "For God called the light day, and the darkness he called night." For even if darkness is a shadow and not a substance, it is nonetheless a thing that occurs and that produces night. And since they had mentioned dew and snow, they necessarily show their sources too: "Bless," they said, "lightnings and clouds": the clouds give birth, and the lightnings announce the birth pangs beforehand. "For he made lightnings for the rain," says the prophet. Having mentioned in this way the things of heaven and air and exhorted each to praise, they turn the exhortation to the hymn to the earth, the common mother, and say:

Gen 1:5 (quotation, high confidence) · Ps 135:7 (134:7 LXX) (quotation, high confidence) · Jer 10:13 (allusion, medium confidence)

Notes and citation

Summary: Theodoret summarizes the summons to the angels, heavens, luminaries, weather, light and darkness, noting how the song pairs natures with their workings and sources.

  • Pr Azar 35 (Greek Daniel 3:58); Theodoret then summarizes Pr Azar 36–50 (3:59–73) without quoting each verse.

Notes on the original text

  • Digital text corrected (marginal verse number and Latin column read into the lemma): ὙΥεπ5. 58. ε« → .

Extrabiblical texts: Pr Azar 35-50 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.58 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-58). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-58

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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.

3.74PG 81

οδ΄. « Εὐλογείτω ἡ γῆ τὸν Κύριον, ὑμνείτω καὶ ὑπερυψούτω "δ αὐτὸν εἰς τοὺς αἰῶνας. ν» Εἶτα κατὰ διαίρεσιν"

od΄. « Eulogeitō hē gē ton Kyrion, hymneitō kai hyperypsoutō "d auton eis tous aiōnas. n» Eita kata diairesin"

74. "Let the earth bless the Lord; let it praise and exalt him above all for ever." Then, dividing it into its parts:

Notes and citation

Summary: The earth is called to praise God.

  • Pr Azar 51 (Greek Daniel 3:74).

Extrabiblical texts: Pr Azar 51 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.74 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-74). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-74

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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.

3.75PG 81

οε΄, « Εὐλογεῖτε, ὄρη καὶ βουνοὶ, τὸν Κύριον. » Ἔπειτα τὰ: ταύτης ὠδῖνας"

oe΄, « Eulogeite, orē kai bounoi, ton Kyrion. » Epeita ta: tautēs ōdinas"

75. "Bless the Lord, mountains and hills." Then what the earth brings forth:

Notes and citation

Summary: The mountains and hills are called to praise God.

  • Pr Azar 52 (Greek Daniel 3:75).

Extrabiblical texts: Pr Azar 52 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.75 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-75). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-75

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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.

3.76PG 81

ος΄. « Εὐλογεῖτε, πάντα τὰ φυόμενα ἐν τῇ γῇ, τὸν Κύριον. » Εἶτα τὴν ἀρδείαν ἧς δέονται " «ε Εὐλογεῖτε, αἱ πηγαὶ, τὸν Κύριον. » Καὶ ἐπειδὴ τῆς κάτω μοίρας ἐστὶ καὶ ἡ θάλασσα, καὶ οἱ ποταμοὶ, ἀναγκαίως καὶ τούτων ἐποιήσαντο τὴν μνήμην " μνημονεύουσι δὲ καὶ τῶν τῆς θαλάττης τροφίμων.

os΄. « Eulogeite, panta ta phyomena en tę̄ gę̄, ton Kyrion. » Eita tēn ardeian hēs deontai " «e Eulogeite, hai pēgai, ton Kyrion. » Kai epeidē tēs katō moiras esti kai hē thalassa, kai hoi potamoi, anankaiōs kai toutōn epoiēsanto tēn mnēmēn " mnēmoneuousi de kai tōn tēs thalattēs trophimōn.

76. "Bless the Lord, all things that grow on the earth." Then the watering they need: "Bless the Lord, you springs." And since the sea and the rivers also belong to the lower part of the world, they necessarily mentioned these too; and they mention also the creatures the sea nourishes.

Notes and citation

Summary: Plants, springs, seas and rivers are called to praise God.

  • Pr Azar 53–55 (Greek Daniel 3:76–78).

Extrabiblical texts: Pr Azar 53-55 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.76 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-76). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-76

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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.

3.79PG 81

οθ΄. ε Εὐλογεῖτε γὰρ, φησὶ, κήτη, καὶ πάντα τὰ κινούμενα ἐν τοῖς ὕδασι, τὸν Κύριον. » Μετὰ ταῦτα τὰ πετεινὰ καλοῦσι, καὶ τὰ θηρία, καὶ τὰ κτήνη, καὶ ἔσχατον ἁπάντων τῶν ἀνθρώπων τὴν φύσιν, τῆς χουμογονίας τὴν τάξιν φυλάξαντες. Καὶ γὰρ ὁ μακάριος Μωσῆς, πρῶτα μὲν φῦναι τῷ θείῳ λόγῳ τὰ δένδρα συνέγραψεν, εἶτα τῶν νηκτῶν παραχθῆναι τὰ γένη, καὶ πρὸς 77 τούτοις καὶ σὺν τούτοις τῶν ἀεροπόρων ὀρνίθων τὴν φύσιν, μετὰ δὲ ταῦτα θηρία καὶ κτήνη, τελευταῖον δὲ τὸν 18 ἄνθρωπον. Καλέσαντες δὲ τῶν ἀνθρώπων τὴν φύσιν εἰς ὑμνῳδίαν, πάλιν κατὰ Ὁ : » (Δ πους μὲν τῶν ἄλλων ἁπάντων τοὺς υἱοὺς Ἰσραὶλ τοῦτο ποιεῖν παραχελεύονται " καὶ τούτους δὲ πολλαχῶς διαιροῦσι, καὶ τάττουσι πρώτους τοὺς ἱερεῖς, ἅτε δὴ τὴν θείαν λειτουργίαν πεπιστευμένους. Εἶτα, ἵνα μὴ νομισθῶσι μόνοις τοῖς ἱερεῦσι περιγράφειν τὴν ὑμνῳδίαν, ἐπάγουσιν "

oth΄. e Eulogeite gar, phēsi, kētē, kai panta ta kinoumena en tois hydasi, ton Kyrion. » Meta tauta ta peteina kalousi, kai ta thēria, kai ta ktēnē, kai eschaton hapantōn tōn anthrōpōn tēn physin, tēs choumogonias tēn taxin phylaxantes. Kai gar ho makarios Mōsēs, prōta men phynai tǭ theiǭ logǭ ta dendra synegrapsen, eita tōn nēktōn parachthēnai ta genē, kai pros 77 toutois kai syn toutois tōn aeroporōn ornithōn tēn physin, meta de tauta thēria kai ktēnē, teleutaion de ton 18 anthrōpon. Kalesantes de tōn anthrōpōn tēn physin eis hymnǭdian, palin kata Ho : » (D pous men tōn allōn hapantōn tous huious Israil touto poiein paracheleuontai " kai toutous de pollachōs diairousi, kai tattousi prōtous tous hiereis, hate dē tēn theian leitourgian pepisteumenous. Eita, hina mē nomisthōsi monois tois hiereusi perigraphein tēn hymnǭdian, epagousin "

79. "Bless the Lord," it says, "you whales and all things that move in the waters." After this they call the birds, the wild beasts and the cattle, and last of all the nature of human beings, keeping the order of the world's creation. For blessed Moses wrote that first the trees sprang up at the divine word, then the kinds of swimming creatures were brought forth, and besides them and together with them the race of birds that travel the air, after these the wild beasts and the cattle, and last the human being. Having called the nature of human beings to the hymn, again … before all others they exhort the sons of Israel to do this; and these too they divide in many ways, putting first the priests, since they had been entrusted with the divine liturgy. Then, so that they might not be thought to confine the hymn to the priests alone, they add:

Textual problem in this passage: see the notes.

Gen 1:11–27 (allusion, high confidence)

Notes and citation

Summary: The song calls sea creatures, birds, beasts and finally humanity to praise God in the order of creation in Genesis, and then Israel and its priests.

  • Pr Azar 56 (Greek Daniel 3:79); Theodoret summarizes Pr Azar 57–61 (3:80–84). A line is lost in the OCR after "again" (marked …).

Notes on the original text

  • Digital text corrected (apparatus and Latin column read into the text): πἶνϑϑ, οἱ [Ὁ] σῖγα, οἱ ἢ0}65, αι ἑοσπαιίοπο [ΠΑ ρῥγασούσμι ἰδία : Εὐλογεῖτε οὐρανοὶ τὸν Κύριον, ὑμνεῖτε -- αἰῶνας. Τ᾽ καὶ τι νεῷ. 05. 1η δ, βρώπων τὴν φύσιν εἰς ὑμνῳδίχν καλέσαντες, ἴῃ Β. ΤΊ χγχὶ πρός, Ὁ ἐπί, 15 τὸν --- ὑμνῳδ, Πὶ τῶν ἀἀαίο εἰ νδ] 6 χα! δια οιηὶ ἰπ οπιηΐα βρουΐα → .

Extrabiblical texts: Pr Azar 56-61 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.79 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-79). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-79

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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.

3.85PG 81

πε’. ε Εὐλογεῖτε, δοῦλοι Κυρίου, τὸν Κύριον, ὑμνεῖτε καὶ 19 ὑπερυψοῦτε εἰς πάντας τοὺς αἰῶνας" ν μονονουχὶ λέγοντες, ὅτι δυνατὸν εὐνοϊχῶς δουλεύειν τῷ Δεσπότῃ καὶ τὸν ἱερωσύνης γεγυμνωμένον ",, Προχηρύττουσι καὶ τὴν ἀνάστασιν" πε΄. « Εὐλογεῖτε γὰρ, φασὶ, πνεύματα καὶ ψυκαὶ δικαίων, τὸν Κύριον" » τουτέστιν, αἱ πνευματικαὶ τῶν δικαίων ψυκαὶ, αἱ τῶν ἀνθρωπίνων παθῶν ὑπέρτεραι γενόμεναιδ', αἱ τοῦ Πνεύματος τὴν χάριν ὑποδεξάμεναι. "Ἔπειτα καὶ τοὺς ἀρετῆς εἴδη τινὰ χε-

pe’. e Eulogeite, douloi Kyriou, ton Kyrion, hymneite kai 19 hyperypsoute eis pantas tous aiōnas" n mononouchi legontes, hoti dynaton eunoïchōs douleuein tǭ Despotę̄ kai ton hierōsynēs gegymnōmenon ",, Prochēryttousi kai tēn anastasin" pe΄. « Eulogeite gar, phasi, pneumata kai psykai dikaiōn, ton Kyrion" » toutestin, hai pneumatikai tōn dikaiōn psykai, hai tōn anthrōpinōn pathōn hyperterai genomenaid', hai tou Pneumatos tēn charin hypodexamenai. "Epeita kai tous aretēs eidē tina che-

85. "Bless the Lord, you servants of the Lord; praise and exalt him above all for ever," all but saying that even one who has no part in the priesthood can serve the Master with goodwill. They also proclaim the resurrection beforehand: (86.) "Bless the Lord," they say, "you spirits and souls of the righteous": that is, the spiritual souls of the righteous, which have risen above human passions and have received the grace of the Spirit. Then also those [who have attained] certain kinds of virtue …

Notes and citation

Summary: The servants of the Lord, though not priests, and the souls of the righteous are called to praise God.

  • Pr Azar 62–63 (Greek Daniel 3:85–86). The section breaks off in the OCR at the end.

Notes on the original text

  • Digital text corrected (Latin column read as Greek letters): πιϑ )ιδίογαπ), ᾿υπιδη 8 ρογίαν θαι Ομ υυ8. σουροτίο- Β → .

Extrabiblical texts: Pr Azar 62-63 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.85 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-85). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-85

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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.

3.87PG 81

πζ΄. «Εὐλογεῖτε, φασὶν", ὅσιοι καὶ ταπεινοὶ τῇ χαρδίχ, τὸν Κύριον. » Δυνατὸν γὰρ, φατὶν, ἀδικίας 5 ἀπηλλαγμένους, γαὶ ταπεινῷ φρονήματι χεχρημέγους, καὶ ἀρέσκειν Θεῷ καὶ τὸν ἁρμόττοντα ὕμνον προσφέρειν. Ταῦτα δὲ οὐκ ἀδολεσχίᾳ χρώμενοι χατἔλεξαν ἅπαντα, ἀλλὰ πρῶτον μὲν τὸ περὶ τὸν Δεσπότὴν πυρδεύοντες φίλτρον, καὶ σφᾶς αὐτοὺς ἀναμ'μνήσχοντες τῶν ἀῤῥήτων εὐεργεσιῶν, καὶ νῆς τῶν ἀνθρώπων ἕνεκεν ἐξ ἀρχῆς γενομένης δ" δημιουογίας " διὰ γὰρ τούτων μηνύουσι τῶν λόγων, ὅτε Ὑ μνοῦμέν σε καὶ ὑπερυψοῦμεν, ὅτι δι' ἀγγέλων ἡμᾶς εὐεργε- «εἴς, ὅτι οὐρανὸν ἡμῶν χάριν ἐδημιαύργησας, ἡλίῳ δὲ τὴν ἡμέραν φωτίζεις, καὶ τῇ σελήνῃ τῆς νυκτὸς χεραννύεις τὸ ἀφεγγὲς, καὶ τοῦ χρόνου ἡμᾶς τὰ μέτρα διδάσκεις ' ὑμνοῦμέν σε, ὅτι καὶ λειμῶνα ἡμῖν ἁπτέρων βλαστῆσαι τὸν οὐρανὸν παρεσχεύασας, καὶ ἄνθεσιν ἁμαράντοις ἑστιᾷς ἡμῶν τὰς ὄψεις, καὶ τῆς γυχτὸς ἡμῖν διὰ τοῦ δρόμου τούτων παρέχεις τὰ μέτρα γινώσχειν. Καὶ τίς ἄν σε πρὸς ἀξίαν ὑμνήσειεν, ὁρῶν τῶν ὡρῶν τὰς μεταδολὰς, τῶν δ᾽ τροπῶν τὰς ἀλλαγὰς, καῦμα προσφόρως ἐν θέρει γινόμενον; εἶτα πνευμάτων αὔρας ἀναψυχούσας, Ψύχος ἐν χειῖν μῶνι καὶ ὑετὸν ἐπιφερόμενον, καὶ ἕκαστον ῥυθμῷ νεφέλας τὸν ὑετὸν ὠδινούσας, ὄρη καὶ πεδία ληΐοις ἀρδείαν τοῖς φυτοῖς προσφερούζας, ποταμοὺς ἅπανστα τρέχοντας, καὶ τοῦ δρόμου παῦλαν οὐ δεχομέ-. νους, θάλατταν ἐν μέσῳ χει μένην, φιλέᾳς καὶ ὁμονοίας αἰτίαν, καὶ χωρίον κοινὸν τούτων χἀχεένων δεχόμενον τὰ συμδόλαια; Καὶ ἵνα μὴ καθ᾽ ἕχαστον λέγω, πρῶ’ τὸν μὲν τούτων ἁπάντων ἐμνημόνευσαν οἱ μακάριοι, τὴν οἰκείαν ἐπιδεικνύντες εὐγνωμοσύνην, καὶ θερμότερον ἐπιτελέσαι τὸν ὕμνον" τῇ μνήμῃ τῶν εὐεργεσιῶν “βουλόμενοι " ἔπειτα δὲ, καὶ τοὺς Χαλδαίους. 9 ὑπ’ αὐτῶν προσκυνούμενα στοιχεῖα τοῦ ΘΞοῦ τῶν ὅλων. [ἐστὶ] ποιήματα. Διὰ δ᾽ τοῦτο καὶ πυρὸς καὶ ὑδάτων. ἡλίου τε καὶ σελήνης, οὐρανοῦ τε καὶ γῆς ἐναργῶς μνημονεύουσι, πεῖσαι βουλόμενοι τοὺς ἀνοήτους, παύσατῦαι μὲν τοῦ προσκυνεῖν τὰ ὁρώμενα, τὸν δὲ τούτῶν Δεσπότην ἐπιγνῶναι, καὶ τὴν πρέπουσαν αὐτῷ θεραπείαν προσενεγκεῖν. Εἰκὸς γὰρ ἣν τὸ μέγα θαῦμα θεωμένους, καὶ τοῦ πυρὺς τὴν ἧτταν ὁρῶντας, καὶ αὑτῶν δὲ καὶ τοῦ βασιλέως αὑτῶν αἰσχύνην᾽", τῶν αἰχμαλώτων δὲ ἐχείνων παίδων τὴν σωτηρίαν τε καὶ παῤῥησίαν, δέξασθαι διὰ τῆς ὑμνῳδίας τὴν τῆς εὐἐπάγουσιν "

pz΄. «Eulogeite, phasin", hosioi kai tapeinoi tę̄ chardich, ton Kyrion. » Dynaton gar, phatin, adikias 5 apēllagmenous, gai tapeinǭ phronēmati chechrēmegous, kai areskein Theǭ kai ton harmottonta hymnon prospherein. Tauta de ouk adoleschią chrōmenoi chatelexan hapanta, alla prōton men to peri ton Despotēn pyrdeuontes philtron, kai sphas autous anam'mnēschontes tōn arrhētōn euergesiōn, kai nēs tōn anthrōpōn heneken ex archēs genomenēs d" dēmiouogias " dia gar toutōn mēnyousi tōn logōn, hote Hy mnoumen se kai hyperypsoumen, hoti di' angelōn hēmas euerge- «eis, hoti ouranon hēmōn charin edēmiaurgēsas, hēliǭ de tēn hēmeran phōtizeis, kai tę̄ selēnę̄ tēs nyktos cherannyeis to aphenges, kai tou chronou hēmas ta metra didaskeis ' hymnoumen se, hoti kai leimōna hēmin hapterōn blastēsai ton ouranon parescheuasas, kai anthesin hamarantois hestiąs hēmōn tas opseis, kai tēs gychtos hēmin dia tou dromou toutōn parecheis ta metra ginōschein. Kai tis an se pros axian hymnēseien, horōn tōn hōrōn tas metadolas, tōn d᾽ tropōn tas allagas, kauma prosphorōs en therei ginomenon? eita pneumatōn auras anapsychousas, Psychos en cheiin mōni kai hyeton epipheromenon, kai hekaston rhythmǭ nephelas ton hyeton ōdinousas, orē kai pedia lēïois ardeian tois phytois prospherouzas, potamous hapansta trechontas, kai tou dromou paulan ou dechome-. nous, thalattan en mesǭ chei menēn, phileąs kai homonoias aitian, kai chōrion koinon toutōn chacheenōn dechomenon ta symdolaia? Kai hina mē kath᾽ hechaston legō, prō’ ton men toutōn hapantōn emnēmoneusan hoi makarioi, tēn oikeian epideiknyntes eugnōmosynēn, kai thermoteron epitelesai ton hymnon" tę̄ mnēmę̄ tōn euergesiōn “boulomenoi " epeita de, kai tous Chaldaious. 9 hyp’ autōn proskynoumena stoicheia tou ThXou tōn holōn. [esti] poiēmata. Dia d᾽ touto kai pyros kai hydatōn. hēliou te kai selēnēs, ouranou te kai gēs enargōs mnēmoneuousi, peisai boulomenoi tous anoētous, pausatyai men tou proskynein ta horōmena, ton de toutōn Despotēn epignōnai, kai tēn prepousan autǭ therapeian prosenenkein. Eikos gar hēn to mega thauma theōmenous, kai tou pyrys tēn hēttan horōntas, kai hautōn de kai tou basileōs hautōn aischynēn᾽", tōn aichmalōtōn de echeinōn paidōn tēn sōtērian te kai parrhēsian, dexasthai dia tēs hymnǭdias tēn tēs euepagousin "

87. "Bless the Lord," they say, "you holy and humble of heart." For it is possible, they say, for those who are free of wrongdoing and have a humble mind both to please God and to offer him the fitting hymn. They did not list all these things out of idle talk. First, they were kindling their love for the Master and reminding themselves of his unspeakable benefits and of the creation that was made from the beginning for the sake of human beings. For by these words they mean: We praise you and exalt you because you do us good through angels; because you created heaven for our sake, light up the day with the sun, temper the lightlessness of night with the moon, and teach us the measures of time. We praise you because you made heaven bloom for us as a meadow of stars, feast our eyes with unfading flowers, and through their course let us know the measures of the night. And who could praise you worthily, seeing the changes of the seasons and the turnings of the solstices: heat coming fittingly in summer, then breezes of refreshing winds, cold and rain coming in winter, and each in its own measure; clouds in labor with rain, mountains and plains with crops, [rains] bringing water to the plants, rivers running everywhere and taking no rest from their course, the sea lying in the middle, a cause of friendship and concord, a common place that receives the dealings of these peoples and those? Not to speak of each point: first, the blessed youths mentioned all these things to show their own gratitude, wishing to make the hymn warmer by remembering the benefits; and then, [to teach] the Chaldeans also [that] the elements they worshiped are [the] works of the God of the universe. That is why they clearly mention fire and waters, sun and moon, heaven and earth: they wished to persuade the foolish to stop worshiping visible things, to recognize their Master, and to offer him the service fitting for him. For it was likely that, seeing the great miracle, beholding the defeat of the fire, their own shame and their king's, and the safety and freedom of speech of those captive youths, they would receive through the hymn the [knowledge] of true religion … they add:

Textual problem in this passage: see the notes.

Gen 1:14–18 (allusion, medium confidence) · Ps 104:19 (103:19 LXX) (echo, low confidence)

Notes and citation

Summary: The holy and humble are called to praise God; the long list of creatures expresses the youths' gratitude for creation and teaches the Chaldeans that the elements they worship are God's works.

  • Pr Azar 64 (Greek Daniel 3:87).
  • Lines are lost in the OCR in the account of the Chaldeans and at the end (marked …); bracketed words are supplied for sense.

Notes on the original text

  • Digital text corrected (apparatus read into the text): καὶ -- αἰῶνας. 65. ἴῃ Β. Ἡ. 53 ἀδ, 8 ριπιη. τούς. δ' Β γεγενημένης. αι νιον. 5 Β ἀναῤλυζοηύσας. 50 ΒΕ τοὺς ἱερωσύνης γεγυμνωμένους, "' αὶ γεγενημένα: 5 τῶν, Β ρέξιη. καί. δ: φασίν. [12 86. Β ἀγαλλαγάς, μεὰ ἐναλλαγάς, → .

Extrabiblical texts: Pr Azar 64 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.87 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-87). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-87

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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.