Sophia Scriptura

Commentary on Daniel 3.88–3.100

Theodoret of Cyrus · Commentary on Daniel · probably 430s (before ca. 446) · Cyrrhus · 2 passages

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

Chapter 3

3.88PG 81

πη΄. « Εὐλογεῖτε, Κύριον, ὑμνεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας. ν Οὕτως ἑαυτοὺς ἐσχάτους ἡγοῦντο τῆς κτίσεως, καὶ πάντων ἀνθρώπων εὐτελεστάτους. Τοιοῦτος ἣν καὶ" ὁ μακάριος Παῦλος, λέγων " « Ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη.» Καὶ ἀλλαχοῦ - « Χριστὸς, φησὶν, ἦλθεν εἰς τὸν χύσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ.» Καὶ τῶν μὲν ἁμαρτωλῶν πρῶτον ἑαυτὸν ὀνομάζει, τῶν δὲ ἁγίων ἔσχατον ἀποκαλεῖ " οὕτω καὶ οἱ μακάριοι οὗτοι ἐσχάτους ἑαυτοὺς" παραχελεύονται ὑμνεῖν τὸν Κύρίον, καὶ ὑπερυψοῦν αὐτὸν εἰς τοὺς αἰῶνας. Εἶτα διηγοῦνται τὸ θαῦμα" « Ὅτι ἐῤῥύσατο "5. ἡμᾶς ἐξ ἄδου "1, καὶ ἔσωσεν ἡμᾶς ἐκ χειρὸς θανάτου. ν ᾿Αν- ᾿ε Καὶ ἐῤῥύσατο ἡμᾶς ἐκ μέσου "5 καιομένης φλογός - καὶ ἐκ μέσου πυρὸς ἐῤῥύσατο ἡμᾶς. (πθ'.) Ἐξομολογεῖσθε τοίνυν τῷ Κυρίῳ, ὅτι χρηστὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Τί γὰρ χρηστότερον, τἱ δὲ "9 ἀγαθώτερον τοῦ τοσούτῳ ἐν τοῖς καθ᾽ ἡμᾶς χρησαμένου «ἐλέῳ; Καὶ τοσαύτην ἀρετὴν ἐπιδειξάμενοι, ἐλέῳ φασὶ τῆς σωτηρίας τετυχηκέναι. Εἴτα ἐπειδὴ μόνων τῶν υἱῶν Ἰσραὴλ ἐμνημόνευσαν ἄνω, καλοῦσι καὶ τοὺς ἐν τοῖς ἔθνεσιν εὐσεδοῦντας, καὶ πὸν Θεὸν θεραπεύειν ἑσπουδαχότας. τ. « Εὐλογεῖτε, πάντες οἱ σεδόμενοι τὸν Κύριον, κὸν Θεὸν ' τῶν θεῶν, ὑμνεῖτε καὶ ἐξομολογεῖσθε, ὅτι εἰς" πάντας τοὺς αἰῶνας τὸ ἕλεος αὐτοῦ, χαλὃ εἰς πὸν αἰῶνα τῶν αἰώνων. » Καὶ τὸ ἄπειρον αὐτοῦ" τῆς ἀγαθότητος δεῖξαι φιλονεικοῦντες, καὶ ἡττώμενοι, πολλάκις τὸ τῶν αἰώγων ἀναστρέφουσιν ὄνομα. Τοιοῦτῆς τῶν ἁγίων τούτων ὁ ὕμνος οὗτος καὶ τὸν θηριώδη καὶ ἀπηνῆ βασιλέα ἐχπλήξας ", τῶν μὲν βασιλικῶν ἐξανέστησε θρόνων, δραμεῖν δὲ παρ᾽ αὐτοὺς παρἐσκεύασε, καὶ θειυρεῖ " τέτταρας ἀντὶ τριῶν ἐν τῇ « Καὶ λέγει τοῖς μεγιστᾶσιν αὐτοῦ " Οὐκὶ ἄνδρας τρεῖς ἐδάλομεν εἰς μέσον τοῦ πυρὸς πεπεδημένους; (ι.8.) Καὶ ἰδοὺ ἐγὼ θεωρῶ ἄνδρας τέσσαρας λελυμένους, καὶ περιπατοῦντας ἐν μέσῳ τοῦ πυρὸς, καὶ διαφθορὰ οὐκ ἔστιν ἐν αὐτοῖς, καὶ ἡ ὅρασις τοῦ τετάρτου ὁμοία υἱῷ Θεοῦ.» Ὧ τῆς ἀῤῥήτου μακροθυμίας Εἰκότως ἐδόων οἱ ἅγιοι παῖδες - «Ὅτι εἰς πάντας τοὺς αἰῶνας τὸ ἔλεος αὐτοῦ, καὶ εἰς τὸν αἰῶνα τῶν αἰώνων. » Ἰδοὺ γὰρ καὶ τοῦτον ὠμότητι τοσαύτῇ καὶ τύφῳ χρησάμενον, καὶ τὸ θεῖον σέδας σαι 1 καὶ τοὺς θείους θεράποντας ὠμῶς καὶ θηριωδῶς κολάσαι πειραθέντα, πρὸς τὴν εὐσέδειαν ποδηγεῖϑ, καὶ τὴν οἰκείαν αὐτῷ ᾽ θαυματουργίαν ὑποξείχνυσι, καὶ τὸν ἀποσταλέντα εἰς ἐπικουρίαν τῶν ἁγίων ἄγγελον ἐμφανῆ "" αὐτῷ ποιεὶ. Καὶ ἐχπλήττει μὲν αὐτὸν, πρῶτον τῷ ἀριθμῷ, ἀντὶ τριῶν τέσσαρας ὑποδείξας " ἔπειτα τῇ λύσει τῶν δεσμῶν " λελυμένους γὰρ ἀντὶ δεδεμένων ἑώρα - ἔπειτα τῇ σωτηρίᾳ" « «Διαφθορὰ γὰρ, φησὶν, οὐκ ἔστιν " ἐν αὐτοῖς. » Ὅθεν ἐκπλαγεὶς, καὶ καταλύσας τὸν τῦφον, προσέρχεται" γ΄. « Καί φησι" Σιδρὰχ '", Μισὰκ, καὶ ᾿Αὐδεναγὼ, οἱ δοῦλοι τοῦ Θεοῦ τοῦ ὑψίστου, ἐξέλθετε καὶ δεῦτε. Καὶ ἐξῆλθον Σιδρὰχ, Μισὰκ καὶ ᾿Αὐδεναγὼ ἐκ μέσον τοῦ πυρός. » Μεμάθηκεν ὁ μάταιος, ὁ λέγων" « Τίς ἔστι Θεὸς, ὃς ῥύσεται ὑμᾶς ἐκ τῶν χειρῶν μου; ν ὅτι ἔστι Θεὸς ἄῤῥητον ἔχων δύναμιν", τῷ πυρὶ κελεύων ἐναντίαν ἐπιδείξασθαι" τοῖς ἁγίοις ποιότητα. Ὃν γὰρ Θεὸν ἐκεῖνος δὺχ ἐνόμιζεν, ἔγνω ὅτι ἔστι Θεὸς, καὶ ὕψιστος θεός. ᾿Εξελθόντων δὲ τῶν ἁγίων, 6 θαυμάζουσι μὲν ἅπαντες σατράπαι, καὶ τοπάρχαι, καὶ στρατηγοὶ, θεωροῦντες ἀκήρατα διατηρηθέντα τῶν ἁγίων τὰ σώματα δ, καὶ τὰς τρίχας αὐτὰς οὐδεμίαν αἴσθησιν ἐκ τῆς φλογὸς δεξαμένας ἐκείνης " οὐ τὰς τρίχας δὲ μόνον, ἀλλὰ καὶ αὐτὴν τὴν ἐσθῆτα, καὶ τὰ ὑποδήματα ἀχέραια μείναντα, ὡς καὶ αὐτῆς ἀπηλλάχθαι τῆς ἀπὸ τοῦ πυρὸς ὀσμῆς. Εἶτα ὑμνεῖ ταῦτα θεασάμενος ὁ Ναδουχοδονόσορ, καὶ λέγει " με΄, « Εὐλογητὸς 5 ὁ Θεὸς τοῦ Σιδρὰχ, Μισὰκ, καὶ ᾿Αὐδεναγὼ, ὃς ἀπέστειλε τὸν ἄγγελον αὑτοῦ, καὶ ἐῤῥύσατο "1 τοὺς παῖδας αὑτοῦ, ὄτι ἐπεποίθεισαν ἐπ᾽ αὐτῷ, καὶ τὸ ῥῆμα τοῦ βασιλέως ἢλλοίωσαν, καὶ παρέδωκαν τὰ σώματα αὑτῶν 5, ὅπως μὴ λατρεύσωσι, μηδὲ προσκυνήσωσι παντὶ θεῷ ἑτέρῳ "", ἀλλὰ " τῷ Θεῷ αὑτῶν. » ᾿Δεὶ τῇ πείρᾳ παραλαμθάνων ὁ Ὁ μάταιος τοῦ Θεοῦ τὴν δύναμιν, λήθῃ τὰ θαύματα παραδίδωσι, Τοῦτο καὶ ἐπὶ τοῦ θειοτάτου πεποίηκε Δανιήλ" ἀναστὰς γὰρ προσεκύνησεν αὐτῷ, καὶ μαναὰ καὶ εὐωδίαν προσενεχθῆναι αὐτῷ παρενεγγύησε. Καὶ νῦν δὲ ὡσαύτως θεασάμενος τῶν ἁγίων τούτων τὴν σωτηρίαν, ὑμνεῖ τὸν Θεὸν, καὶ θαυμόζει τοὺς ἄνδρας, ὅτι ἠλλοίωσαν τὸ ῥῆμα τοῦ βασιλέως, καὶ προετίμησαν, φησὶν, εὐσεθῆ θάνατον παρανόμου ζωῆς. ᾿ς "98 ἀλλ' ἢ. ις΄. «Καὶ νῦν, φησὶν, ἰδοὺ ἐγὼ" ἐχτίθημι δό- Α γματα "", ὅπως πᾶς λαὸς, φυλὴ, γλῶσσα, ἣ ἂν εἴπῃ βλασφημίαν κατὰ τοῦ θεοῦ Σιδρὰχ, Μισὰκ, καὶ γαγὼ, εἰς ἀπώλειαν ἔσονται, καὶ οἱ οἶκοι αὐτῶν διαρπαγήσονται"", καθότι οὐκ ἔστι Θεὸς ἕτερος, ὃς δυνήσεται ῥύσασθαι οὕτως. » Καὶ τῷ ᾽" ὄντι τῇ πείρᾳ τοῦτο μεμάθηκεν " πολλῶν γὰρ καλουμένων θεῶν “ὰ" τεμένη χαταλύσα:, καὶ τὰ ταμεῖα ᾽ὁ συλήσας, βωμοὺς ἀνασπάσας, καὶ τοὺς ἱερωμένους αὐτῶν "7 τασφάξας, οὐδεμιᾶς θείας εὐεργεσίας "5. ἐδέξατο πεῖραν " κατὰ δὲ τῶν τῷ Θεῷ ἀνακειμένων τῇ λύττῃ χρησάμενος, εἶδε τοῦ Θεοῦ καὶ τὴν ἄπειρον δύναμιν, καὶ τὴν μακροθυμίαν τὴν ἄῤῥητον " τοὺς μὲν γὰρ οἰκείους θεράποντας ἀχραιφνεῖς διεφύλαξεν, αὐτὸν δὲ ἕως δίκας τῆς μανίας οὐκ εἰσεπράξατο, δὲ τῇ δυσσεδείᾳ μετὰ βραχὺ μετρίως ἐκόλασεν, Β εἶτα μετανοίᾳ χρησάμενον φιλανθρωπίας ἠξίωσεν. ζ', ε Τότε δὲ ὅμως κατεύθυνε, φησὶν, ὁ βασιλεὺς τὸν Σιδρὰχ, Μισὰκ, καὶ ᾿Αὐδεναγὼ, ἐν τῇ χώρᾳ Βαθυλῶνος, καὶ ηὔξησεν αὐτοὺς, καὶ ἠξίωσεν αὐτοὺς " ἡγεῖσθαι πάντων τῶν Ἰουδαίων τῶν ὅ᾽ ἐν τῇ βασιλείᾳ αὐτοῦ. » Τοσαύτην ὁ Δεσπότης τῶν θεραπεύειν αὐτὸν ἐσπουδακότων ποιεῖται προμήθειαν. Καὶ εἰκότως ἐδόων οἱ ἅγιοι παῖδες οὗτοι", ὅτι « Οὐκ ἔστιν αἰσχύνη τοῖς πεποιθόσιν ἐπὶ σοί. » Καὶ ἡμεῖς τοίνυν ταύτην κτησώμεθα τὴν ἐλπίδα, πάσης ὁμοῦ προτιμῶντες τῆς κτίσεως ᾽3 τὸν Ποιητήν τε δ καὶ Κυδερνήτην " καὶ γενέσθωσαν ἡμῖν οἱ μακάριοι οὗτοι παῖδες ὠφελεία; παράδειγμα, εὐσεδείας ἀρχέ-. ποδηγοὶ πρὸς Θεὸν, καὶ τὰ ὑπὸ τοῦ Θεοῦ τοῖς ἀξίοις χορηγούμενα " ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ ᾽" οὗ τῷ Πατρὶ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ιη΄. ε Ναδουχοδονόσορ ὁ βασιλεὺς πᾶσι τοῖς λαοῖς, φυλαῖς, γλώσσαις, τοῖς οἰκοῦσιν "ὁ ἐν πάσῃ τῇ γῇ, εἰρήνη ὑμῖν πληθυνθείη. » Προὔργου νομίζω, πρότερον τὴν ὑπόθεσιν τῇδε τῆς ἐπιστολῆς καὶ τὴν “τ Ὁ Ναδουχοδονόσορ τῆς ᾿Ασίας ἀπάσης χεχρατηχὼς, καὶ τὴν Αἴγυπτον δὲ ὑφ᾽ ἑαυτὸν ποιησάμενος, καὶ Αἰθίοπας τοὺς πρὸς Αἴγυπτον χειρωσάμενος, ὠμῶς μὲν λίαν καὶ ἀπηνῶς ἐχρήσατο τοῖς ὑπηκόοις, εἰς τοσαύτην δὲ ἤλασεν ἀλαζονείαν, ὡς νομίζειν οὗ μόνον τῶν καλουμένων θεῶν, ἀλλὰ καὶ αὐτοῦ τοῦ ὄντως Θεοῦ μείζων εἶναι καὶ δυνατώτερος. Τοῦτον" δὲ αὐτοῦ τὸν ἀπληστότατον τῦφον, οὐ μόνον ὁ θεσπέσιος " διδάσκει Δανιὴλ, ἀλλὰ καὶ ὁ θειότατος " Ἡσαΐας ὁ προφήτης, μᾶλλον δὲ αὐτὸς ὁ τῶν ὅλων Θεὸς διὰ τοῦ προφήτου φθεγγόμενος οὕτως " « Οὐαὶ ᾿Ασσυρίοις, ἡ ῥάδδος τοῦ θυμοῦ μου καὶ ὀργῆς μού ἔστιν ἐν ταῖς χερσὶν αὐτῶν ᾿ τὴν ὀργὴν μου εἰς ἔθνος ἄνομον ἀποστελῶ, καὶ ἐν τῷ ἐμῷ λαῷ ευντάξω ποιῆσαι σκῦλα καὶ προνομὴν, καὶ καταπατεῖν τὰς πόλεις, καὶ θεῖναι αὐτὰς εἰς κονιορτόν. ν» Ὃ δὲ λέγει, τοιοῦτόν ἔστι " Θρήνων μέν εἰσιν ἄξιοι ᾿Ασσύριοι ", μυρίων ὄντες ἐργάται κακῶν " ἀλλ᾽ ὅμως τούτοις διακόνοις εἰς τὰς κατὰ τῶν ἁμαρτωλῶν χρήσομαι τιμωρίας, καὶ οἷόν τινα ῥάδδον χολσιστιχὴν τούτους τοῖς " παρανομοῦσιν ἐπάξω " οὐ τοῖς ἄλλοις δὲ μόνον ἀνθρώποις, ἀλλὰ καὶ τῷ προσαγορενομένῳ μου λαῷ, Ἐπάξω δὲ, διὰ τὴν πολλὴν αὐτου ἀσέθειαν, καὶ παρανομίαν, καὶ τάς τε πόλεις αὐτῶν διὰ τούτων καθελῶ, καὶ τὰ ἐν ταῖς πόλεσι σκῦλα τούτων γενέσθαι παρασχευάσω. Ἐγὼ μὲν οὖν, οἷόν τινι δημίῳ τῷ ᾿Ασσυρίῳ χρώμενος, δίκας δι᾽ αὐτοῦ τοὺς παρανομοῦντας εἰσπράττομαι. ε« Αὐτὸς δὲ, φησὶν, οὐκ ἐλι ἀλλὰ ἀπαλλάξει ὁ νοῦς αὐτοῦ, καὶ τοῦ ἐξολοθρεῦσαι! ἔθνη οὐκ ὀλίγα. Καὶ ἐὰν εἴπωσιν αὐτῷ - Σὺ μόνος εἶ ἄρχων, καὶ ἐρεῖ" Οὐκ "" ἔλαδον τὴν χώραν τὴν Σαμάρειαν; Ὃν τρόπον ταύτας "5, καὶ πάσας τὰς χώρας λήψομαι. » Διὰ τούτων μὲν οὖν τὴν ἀλαζονείαν αὐτοῦ δῆλην πεποίηχςο. Εἶτα προαγορεύει τὰ χαταληψόμενα τὴν Ἱερουσα)δὴμ κακὰ, ὑποδείκνυσι δὲ καὶ τὰς τῆς τιμωρίας αἰτίας " « Ὀλολύξατε γὰρ, φησὶ, τὰ "" γλυπτὰ ἐν ἹἹερουσαλὴμ,, καὶ ἐν Σαμᾶρβίᾳ - ὃν «ρόπον γὰρ ἐποίησα ἐν Σαμαρεΐᾳ καὶ τοῖς χειροποιήτοις αὐτῆς, οὕτω ποιήσω καὶ ἐν Ἱερουσαλὴμ, καὶ τοῖς εἰδώλοις αὐτῆς. » Μεμαθήκαμεν δὲ, Ὁ ὅτι τῆς Ἱερουσαλὴμ Σενναχηρεὶμ ὁ τῶν ᾿Ασσυρίων οὗ περιεγένετο βασιλεὺς, ὁ δὲ Ναδουχοδονόσορ εἰς Βαδυλῶνα τὰ βασῶεια μεταθεὶς, καὶ βασιλικὴν ἐκείνην ἀποφήνας πόλιν μετὰ τὴν τῇς Νινευὴ κατάλυσιν, ἐπεστράτευσε τῇ Ἰουδαίᾳ, καὶ ἀνάστατον τὴν Ἱερονσαλὴμ πεποιηκὼς, τοὺς μὲν πλείστους "τῶν οἰκητόρων ἀνεῖλε, τοὺς δὲ λοιποὺς ἐξανδρατοδίσας αἰχμαλώτους ἀπήγαγεν " ὡς εἶναι δῆλον κἀντεῦθεν, ὡς μίαν οἶδεν ἡ θεία Γραφὴ τὴν ᾿Ασσυρίων ἡ καὶ Βαδυλωνίων βασιλείαν " καὶ ἐκ τῶν ἐπαγομένων δὲ τοῦτο ῥάδιόν ἐστι καταμαθεῖν. « “Ἕσται γὰρ, φησὶν, ὅταν συντελέσῃ Κύριος ποιῶν "" πάντα ἐν τῷ ὄρει Σιὼν καὶ ἐν Ἱερουσαλὴμ, ἐπάξει Κύριος "" ἐπὶ τὸν νοῦν τὸν μέγαν τὸν ἄρχοντα τῶν ᾿Ασσυρίων, καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ. ν Ἐτιμωρήτατο δὲ τὴν Ἱερουσαλὴμ ὁ Θεὸς, οὐ διὰ τοῦ Σενναχηρεὶμ, ὃς τῶν ᾿Ασσυρίων ἑόδασίλευσεν, ἀλλὰ διὰ τοῦ Ναθουχοδονόσορ. Ὁ μὲν γὰρ, οὐ μόνον οὐκ ἐπόρθησε τὴν πόλιν, ἀλλὰ καὶ ἅπασαν ἀπολωλεχὼς τὴν στρατείαν, ἀπέδρα μόνος, καὶ οἴκοι τὴν σφαγὴν παρὰ τῶν υἱῶν ἐδέξατο" ὁ δὲ Ναδουχοδονόσορ καὶ τὴν πόλιν καθεῖλε, καὶ ἐνέπρησε τὸν θεῖον νεὼν, καὶ τὸν λαὸν ἀπήγαγε δορνάλωτον. Διδάσκει τοίνυν ἡμᾶς ἢ θεία Γραφὴ, ὅτι μετὰ τὸ συντελέσαι Κύριον ποιοῦντα πάντα ἐν τῷ ὄρει Σιὼν καὶ ἐν Ἱερουσαλὴμ, ἃ ἠπείλησε λέγων᾽ ε« Ὀλολύξατε, τὰ "7 γλυπτὰ ἐν Ἱερουσαλήμ " ὃν τρόπον γὰρ ἐποίησα Σαμαρείᾳ καὶ τοῖς εἰδώλοις αὐτῆς, οὕτω ποιήσω καὶ τῇ ἵερονσα- ᾿ λὴἣμ καὶ τοῖς χειροποιήτοις αὐτῆς, » ἐπάξει, φησὶ, Κύριος ἐπὶ τὸν νοῦν τὸν μέγαν, τὸν ἄρχοντα τῶν 'λσσυρίων. Καὶ οὐ λέγει τῶν Βαδυλωνίων, ἀλλὰ τῶν ᾿Ασσυρίων " μία γὰρ τούτων κἀκείνων ἡ βασιλεία. Νοῦν δὲ μέγαν καλεῖ διὰ τὸ ὑψηλὸν καὶ ἀλαξονιχὸν τῶν βουλευμάτων " διὸ καὶ εἰκότως ἐπάγει" « Καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ. » Καὶ οὐκ ἁπλῶς ἔφη, « τῆς δόξης αὐτοῦ, » ἀλλὰ «ε τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ " » τουτέστιν, ὃς ἄνθρωπος ὧν ὑψηλότατός τε καὶ μέγιστος εἶναι φαντάζεται. Εἶπε γάρ" « Ἐν" τῇ ἰσχύϊ μου ποιήσω, καὶ ἐν τῇ σοφίᾳ τῆς συνέσεώς μου ἀφελῶ ὅρια ἐθνῶν, καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω, καὶ σείσω πόλεις κατοικουμένας, καὶ τὴν οἰκουμένην ὅλην καταλήψομαι τῇ χειρί μου ὡς νοσσιὰν, καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ, καὶ οὐκ ἔσται ὃς διαφεύξηταί με, ἢ ἀντείπῃ μοι » Οὕτω γυμνώσας τῶν λογισμῶν τοῦ ᾿Ασσυρίου τὸν τῦφον, ἐλέγχει τῶν ἐνθυμημάτων τὸ μάταιον, καὶ διδάσκει, ὡς οὐδὲν ἂν τῶν ὑπ᾽ αὐτοῦ γενομένων " ἐγένετο, μὴ τοῦ Θεοῦ συγχωρήσαντος, καὶ βουληθέντος δίκας τῆς ἀσεθείας εἰσπράξασθαι τοὺς ταῦτα ὑπ᾽ αὑτοῦ πεπονθότας. Οὗ χάριν εἰκότως ἐπάγει" « Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος ἐν αὑτῇ; ἢ ὑψωθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὐπόν; Ὡσαύτως ἐάν τις ἄρῃ ῥάδδον ἣ ξύλον. » Καθἀπερ, φησὶν, ἀδύνατον, αὐτομάτως ἀξίνην, ἣ πρίονα, ἣ ῥάθδον κινηθῆναι " τηνικαῦτα γὰρ τούτων ἕκαστον ἐνεργεῖ, ἡνίχα ἄν τις τῇ χειρὶ χρητάμενος κινῆσαι ταῦτα θελήσειεν" οὕτω καὶ σὺ, τῆς ἐμῆς παραχωρησάσης σοι προμηθείας, πεποίηκας ἃ πεποίηκας, διὰ τὴν τῶν πεπονθότων παρανομίαν. Μὴ τοίνυν νόμιζε, τῇ οἰκείᾳ σοφίᾳ "᾽ καὶ δυνάμει ταῦτα κατωρθωκέναι. Εἰ δὲ οὐ βούλει ταῦτα σωφρόνως μαθεῖν, καὶ τὴν ἀλαξονιχὴν ὀφρὺν καταλῦσαι, τῇ πείρᾳ μαθήσῃ, ὅτι ταῦθ᾽ οὕτως ἔχει. ε« ᾿Αποστελεῖ γὰρ Κύριος Σαδαὼθ εἰς τὴν σὴν τιμὴν ἀτιμίαν, καὶ εἰς τὴν σὴν δόξαν πῦρ καιόμενον καυθήσεται. » Καὶ ἐν ἑτέρῳ δὲ χωρίῳ πάλιν τοιαῦτά φησιν ὁ Θεὸς πρὸς τὸν προφήτην" « Καὶ λήψῃ τὸν θρῆνον τοῦτον ἐπὶ τὸν βασιλέα Βαδυλῶνος, καὶ ἐρεῖς ἐν τῇ ἡμέρᾳ ἐκείνη" Πῶς ἀναπέπαυται ὁ ἀπαιτῶν; καὶ ἀναπέπαυται ὁ ἐπισπουδαστής; Συνέτριψεν ὁ Θεὸς τὸν ζυγὸν τῶν ἁμαρτωλῶν, τὸν ζυγὸν τῶν ἀρχόντων, πατάξας ἔθνος θυμῷ, πληγῇ ἀνιάτῳ. ν Εἴτα δείκνυσι "' τὴν τῆς οἰκουμένης εὐφροσύνην 5 « Πᾶσα ἡ γῆ, φησὶ, μετ᾽ εὐφροσύνης Κ΄, καὶ τὰ ξύλα τοῦ Λιδάνον εὐφρανθήσονται " ἐπὶ σοὶ, καὶ ἡ κέδρος τοῦ Λιδάνου " ἀφ᾽ οὗ χεχοίμησαιῦδ, οὐκ ἀνέδη ὁ κόπτων ἡμᾶς. ν Τροπικῶς δὲ ταῦτα λέγει" καὶ κέδρους τοῦ Λιδάνου Β ρεύει, ἢ τὸν Ἰσραὴλ ἐπίσημον ὄντα, καὶ ἔνδοξον, ἢ τοὺ: λαμπροὺς ὃν ἀξιώμασι, καὶ βασιλεύειν πεπιστευμένους. Καὶ μετὰ βραχέα, χωμῳδῶν αὐτοῦ τὸν τῦφον, καὶ τὴν τῆς ἀλαζονείας διδάσκων κατάλυσιν' « Πῶς ἐξέπεσε, φησὶν, ἐκ τοῦ οὐρανοῦ ὁ Ἑωσφόρος, ὁ πρωϊ ἀνατέλλων; συνετρίθη ἐπὶ τὴν γῆν ὁ ἀποστέλλων πρὸς πάντα τὰ ἔθνη; Σὺ δὲ εἶπας ἐν τῇ διανοίᾳ σου " Εἰς τὸν οὐρανὸν ἀναδήσομαι, καὶ ἐπάνω τῶν ἀστέρων δ θήσω τὸν θρόνον μον " καθιῶ ἐν ὄρει ὑψηλῷ, ἐπὶ τὰ ὄρη τὰ ὑψηλὰ πρὸς βοῤῥᾶν, ἀναθήσομαι ἐπάνω τῶν νεφελῶν, καὶ "Γ ἔσομαι ὅμοιος τῷ Ὑψίστῳ. » Εἶτα δείκνυσι τῆς ἀνθρωπίνης εὐημερίας τὸ ἐπίκηρον' « Σὺ δὲ, φησὶν, ὁ ταῦτα λογίσασθαι τετολμηχὼς, εἰς ἄδην χατα θήσῃ, καὶ εἰς τὰ θεμέλια τῆς γῆς. Οἱ ἰδόντες δ σε θαυμάσουσιν ἐπὶ σὲ καὶ ἐροῦσιν " Οὗτος ὁ ἄνθρωπος, ὁ παροξύγων τὴν γῆν, ὁ σείων βασιλεῖς, ὁ θεὶς τὴν γῆν ὅλην ἔρημον, καὶ τὰς πόλεις αὐτῆς χαθεῖλς " τοὺς ἐν ἐπαγωγῇ “᾽ οὐκ ἠλέησε" πάντες οἱ βασιλεῖς τῶν ἐθνῶν ἐκοιμήθησαν ἐν τιμῇ, ἄνθρωπος ἐν τῷ οἴκῳ αὑτοῦ" σὺ δὲ ῥιφήσῃ δ᾽ ἐν τοῖς ὄρεσιν, ὡς νεκρὸς, ἐδδελυγμένος, μετὰ πολλῶν τεθνηκότων ἐχχεχεντημένων μακαίρᾳ, καταδαινόντων εἰς ἄδην.» Καὶ ἵνα μὴ πάσας τὰς περὶ αὐτοῦ προφητείας παραγαγὼν δ᾽ ἀποχνήσω τῷ μήκει, τούς τε νῦν ἀκούοντας, καὶ τοὺς εἰς 65 ὕστερον τούτοις ἐντευξομένους εἰς ἐκεῖνα παραπέμψας, τοὺς γνῶναι τὸν τῦφον αὐτοῦ καὶ τὴν ὡμότητα βουλομένους, ἐπὶ τὸ προκείμενον ἐπανάξω τὸν λόγον. Τοῦτον τοίνυν ὁ τῶν ὅλων θεὸς σωτήρια δ᾽ προσενήνοχε φάρμακα, καὶ πρῶτον μὲν ἐν τῷ δευτέρῳ τῆς βασιλείας ἕτει, ὄναρ αὑτῷ τὴν εἰκόνα ἐχείνην ὑπέδειξεν, εἶτα τῇ λήθῃ τοῦ ἐνυπνίω εἰς χρείαν τοῦ προφήτου κατέστησεν " ἔπειτα διὰ τῆς ἑρμηνείας τὰς τῶν βασιλέων διαδοχὰς ἐδίδαξεν “ ἀχριθῶς, τῆς ἀνθρωπίνης εὐημερίας ὑποδεικνὺς τὸ βραχὺ καὶ ἐπίκηρον. Καὶ παραυτίκα μὲν ὠφέλειαν ἐδέξατο, καὶ τὸ ἄμετρον σέθας τῷ Δανιὴλ προσενήνοχεν" ὡς θεῷ γὰρ λιδανωτὸν αὐτῷ καὶ σπονδὰς προσενεχθῆναι προσέταξεν. ᾿Αλλὰ πάλιν, οὐ πολλοῦ διελθόντος χρόνου, τὴν εἰκόνα ἐχείνην ἀνέστησε ““, καὶ ἅπαντας: τοὺς ὑπηκόους προσκυνεῖν αὐτὴν χατηνάγχαπε, καὶ τοὺς τὴν εὐσέδειαν προτετιμηχότας, τῇ ἀπλήστως τραφείσῃ πυρᾷ παραδέδωκεν. ᾿Αλλὰ πάλιν ὁ ἀγαθὸς Δεσπότης, μακροθυμίᾳ χρησάμενος, δίκας μὲν αὐτὸν τῆς τε ἀλαζονείας καὶ τῆς θηριωδίας οὐκ εἰσεπράξατο 5Γ, τὴν δὲ θείαν αὐτῷ 5" δύναμιν ὑποδείχκνυσι, τοὺς εὔνους θεράποντας τῆς φλογὸς ἐκείνης ἐλευθερώσας. Πάλιν δὲ ὀλίγην ἐκεῖθεν ὠφέλειαν δεξάμενος, ὑμνεῖ μὲν τὸν τῶν ὅλων Θεὸν, ἀπειλεῖ τε 59 τὴν ἐσχάτην τιμωρίαν τοῖς βλάσφημόν τι κατ᾽ αὐτοῦ φθεγγομένοις " ἀλλ᾽ εὐθὺς καὶ παραυτίκα, καὶ ἐν αὐτῷ τῷ ἐνιαυτῷ, λήθῃ πάλιν Γ᾽ τὴν μεγίστην ταύτην παραδοὺς θαυματουργίαν, ἐπιστρατεύει τοῖς ᾿ἱεροσολύμοις, καὶ καθαιρεΐ μὲν τὰ 1: τῆς πόλεως τείχη, πυρπολεῖ τε τὸν ἅγιον τοῦ Θεοῦ νεὼν, κατατολμᾷ δὲ τῶν τούτου ἀδύτων, καὶ πάντα συλήσας τὰ ἀναθήματα εἰς τὴν Βαῤυλῶνα σὺν τοῖς αἰχμαλώτοις ἀπήνεγχεν. Ὅτι δὲ κατὰ τοῦτον ἐπεἐστράτευσς τὸν καιρὸν, καὶ ὁ μακάριος ἡμᾶς "3 διδάσκει Ἱερεμίας οὑτωσὶ λέγων" « Ὁ λόγος ὁ γενόμενος παρὰ Κυρίου πρὸς Ἱερεμίαν ἐν τῷ ἐνιαυτῷ τῷ δεκάτῳ Σεδεκίου βασιλέως 15 Ἰούδα, οὗτος ἐνιαυτὸς Βαδυλῶνος, καὶ "5 δύναμις βασιλέως Βαδυλῶνος ἐχαράχωσεν ἐν 71 Ἱερουσαλήμ.» Καὶ τῆς εἰκόνος δὲ τὸ διήγημα συγγράφων ὁ μακάριος Δανιὴλ τοῦτον ιν τέθεικε τὸν χρόνον’ « Ἔτους ὀκτωκαιδεκάτου Ναδουχοδονόσορ ὁ βασιλεὺς ἐποίησεν εἰκόνα χρυσὴν "» ὡς εἶναι δῆλον, ὅτι ἐν ᾽5 ἀρχῇ τοῦ ἔτους ἀπήτησε τὴν «ἧς εἰκόνος προσκύνησιν " εἶτα τὴν στρατιὰν 3 προπέμψας ἡἠχολούθησε καὶ αὑτὸς, περιεγένετό τε τῆς Ἱερουσαλὴμ ἐνδεκάτῳ μὲν ἔτει τῆς βασιλείας Σεδεχίον, ἐννεαχαιδεχάτῳ δὲ τῆς ἑαυτοῦ βασιλείας. Ἐπε:δὴ τοίνυν οὐδεμίαν οὐδαμόθεν ὁ δείλαιος ὠφέλειαν 59 ἐξέξατο, ἀγανακτήσας ὁ τῶν ὅλων Θεὸς δεδίττεται μὲν αὐτὸν πρότερον δ' δι᾽ ἐνυπνίου, εἶτα διὰ τοῦ Δανιὴλ τὰ διὰ τοῦ ἐνυπνίου σημαινόμενα δῆλα ποιεῖ, Καὶ οὐδὲ οὕτως εὐθὺς ἐπάγει τὴν τιμωρίαν, ἀλλὰ προσφέρει" μὲν αὐτῷ συμδουλὴν καὶ παραίνεσιν διὰ τοῦ Δανιὴλ, ἐνιαυτόν τε ὅλον μακροθυμεῖ τὴν μεταμέλειαν ἀναμένων. Ὡς ὃὲ οὐδεμίαν ἰατρείαν ἐκ «ἧς μακροθυμία: ἠθέλησε δρέψασθαι, ἃ ἠπείλησεν ἐπιφέρει κακά" τιμωρεῖταί τε αὐτὸν οὐκ ἁπλῶς, ἀλλὰ τὸν ἀλαζόνα νοῦν ἐκεῖνον τὸν τὰ ὑπὲρ φύσιν ξίᾳ. Εἶτα θηριώδη γενόμενον ἐξελαθῆναι δ᾽ παραε σχενάζει, καὶ τὰς ἐρήμους οἰκεῖν ἐπὶ γρόνῳ μακρῷ δ᾽, Ἔπειτα αἴσθησιν παρασκευάζει αὐτὸν λα. Ὀεῖν τῶν κατεχόντων δεινῶν" οὔτε γὰρ ἣν " οἷὖν τε αὐτὸν ὠφέλειαν δρέψασθα! ἀναισθήτως καὶ ἀναλ- Ὑήτως παντελῶς δ διακείμενον. Οὕτως ἀνανεύσας ἐκεῖνος, ἐπιγινώσχε: μὲν τὰς ὀξυῤῥόπους τοῦ βίου μεταθολὰς, θρηνεῖ δὲ καὶ ὀλοφύρεται τὴν οἰκείαν ἀδελτηρίαν, ὁμολογεῖ τε τὴν τοῦ Θεοῦ βασιλείαν ἀδιάδοχον εἶναι, εἰς ἅπαντας διαμένουσαν τοὺς αἰὼνας. Ταῦτα τῇ πείρᾳ διδαχθεὶς, πάλιν διὰ τὴν ἄῤῥητον τοῦ Θεοῦ φιλανθρωπίαν εἰς τὴν οἰκείαν ἀπελάλυθε 5 βασιλείαν’ ἀδικεῖν δὲ νομίσας ἅπαντας τοὺς ἀνθρώπους, εἰ κρύψεις Θεοῦ τὴν προμήθειαν 3, δ᾽ ἐπιστολῆς πᾶσι τοῖς κατὰ τὴν οἔχουμένην ἐξηγεῖται τήν τΞ προτέραν εὐημερίαν, καὶ συμθὰσαν" δυσχληρίαν᾽ εἶτα τὴν μεταμέλειαν, δι᾽ ἧς τὸν Δεσπότην ἐξιλεώσχτο. Ἢ μὲν οὖν τῆς ἐπιστολῆς ὑπόθεσις αὕτη διὰ πλειόνων δὲ αὐτὴν ἐποιησάμην, καὶ τὸν τούτου τῦφον ταῖς Γραφικαῖς μαρτυρίαι; δεῖξαι βουλγθεὶς, καὶ τοῦ Θεοῦ τῶν ὅλων τὴν περὶ πάντας κηδεμονίαν δήλην ποιῇζσαι θελήσας. Φέρε τοίνυν, τῆς κατὰ μέρος ἑ»μηνείας ἀρξώμεθα. « Ναθουχοδονόσορ ὁ βασιλεὺς πᾶσι τοῖς λαοῖς, φυλαῖς, λώσσαις, τοῖς οἰκοῦσιν ἐν πάσῃ τῇ γῇ, εἰρήνη ὑμῖν πληθυνθείη. ν Προσήκει τούτοις ἁρμόσαι Ὁ τοῖς λόγοῖς τὴν προφητικὴν ἐχείνην φωνήν" « ᾿᾽Λγαθόν μοι 5' ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου.» Τῇ πείρᾳ δὲ 3" καὶ οὗτος διδαχθεὶς σωφρονεῖν, εὐσεδείας ἀπεφάνθη διδάσκαλος, καὶ τὰ οἰκεῖα πάθη φάρμακα πᾶσιν ἀνθρώποις προτίθησι, καὶ οὐ μόνον τοῖς ὑπηκόοις, ἀλλὰ καὶ τοῖς ἔξω τῆ; βατιλείας ὑπάρχουει. Καλῶς δὲ 5" καὶ ἁρμοδίως τὴν προσηγορίαν ἐποιήσατο" « Εἰρήνη ὑμῖν τουτέστιν, ἀπείρατοι γένοισθε ὧν ἐπειράθην κακῶν, εἰρήνης ἀπολαύοντες διατελεῖτε. Εἶτα ἐπάγει" α΄ θ΄. « Τὰ σημεῖα καὶ τὰ τέρατα, ἃ ἐποίησε μετ᾽ ἐμοῦ ὁ θεὸς ὁ ὕψιστο;, ἤρεσεν ἐνώπιον "" ἐμοῦ ἀναγγεῖλαι ὑμῖν.» Τῶν θείων, φησὶ, θαυμάτων αὐτόπτη; γενόμενος, νενόμικα δίκαιον κοινωνοὺς ὑμᾶς ἅπαντας τῆς τούτων ὃ θεωρία: λαδεῖν. Οὐκ ἔστι " γὰρ τὰ τυχόντα, ἀλλὰ μεγάλα καὶ ἰσχυρὰ, καί!

pē΄. « Eulogeite, Kyrion, hymneite kai hyperypsoute auton eis tous aiōnas. n Houtōs heautous eschatous hēgounto tēs ktiseōs, kai pantōn anthrōpōn eutelestatous. Toioutos hēn kai" ho makarios Paulos, legōn " « Emoi tǭ elachistoterǭ pantōn hagiōn edothē hē charis hautē.» Kai allachou - « Christos, phēsin, ēlthen eis ton chysmon hamartōlous sōsai, hōn prōtos eimi egō.» Kai tōn men hamartōlōn prōton heauton onomazei, tōn de hagiōn eschaton apokalei " houtō kai hoi makarioi houtoi eschatous heautous" paracheleuontai hymnein ton Kyrion, kai hyperypsoun auton eis tous aiōnas. Eita diēgountai to thauma" « Hoti errhysato "5. hēmas ex adou "1, kai esōsen hēmas ek cheiros thanatou. n ᾿An- ᾿e Kai errhysato hēmas ek mesou "5 kaiomenēs phlogos - kai ek mesou pyros errhysato hēmas. (pth'.) Exomologeisthe toinyn tǭ Kyriǭ, hoti chrēstos, hoti eis ton aiōna to eleos autou. » Ti gar chrēstoteron, ti de "9 agathōteron tou tosoutǭ en tois kath᾽ hēmas chrēsamenou «eleǭ? Kai tosautēn aretēn epideixamenoi, eleǭ phasi tēs sōtērias tetychēkenai. Eita epeidē monōn tōn huiōn Israēl emnēmoneusan anō, kalousi kai tous en tois ethnesin eusedountas, kai pon Theon therapeuein hespoudachotas. t. « Eulogeite, pantes hoi sedomenoi ton Kyrion, kon Theon ' tōn theōn, hymneite kai exomologeisthe, hoti eis" pantas tous aiōnas to heleos autou, chalo eis pon aiōna tōn aiōnōn. » Kai to apeiron autou" tēs agathotētos deixai philoneikountes, kai hēttōmenoi, pollakis to tōn aiōgōn anastrephousin onoma. Toioutēs tōn hagiōn toutōn ho hymnos houtos kai ton thēriōdē kai apēnē basilea echplēxas ", tōn men basilikōn exanestēse thronōn, dramein de par᾽ autous pareskeuase, kai theiyrei " tettaras anti triōn en tę̄ « Kai legei tois megistasin autou " Ouki andras treis edalomen eis meson tou pyros pepedēmenous? (i.8.) Kai idou egō theōrō andras tessaras lelymenous, kai peripatountas en mesǭ tou pyros, kai diaphthora ouk estin en autois, kai hē horasis tou tetartou homoia huiǭ Theou.» Hō tēs arrhētou makrothymias Eikotōs edoōn hoi hagioi paides - «Hoti eis pantas tous aiōnas to eleos autou, kai eis ton aiōna tōn aiōnōn. » Idou gar kai touton ōmotēti tosautę̄ kai typhǭ chrēsamenon, kai to theion sedas sai 1 kai tous theious therapontas ōmōs kai thēriōdōs kolasai peirathenta, pros tēn eusedeian podēgeiϑ, kai tēn oikeian autǭ ᾽ thaumatourgian hypoxeichnysi, kai ton apostalenta eis epikourian tōn hagiōn angelon emphanē "" autǭ poiei. Kai echplēttei men auton, prōton tǭ arithmǭ, anti triōn tessaras hypodeixas " epeita tę̄ lysei tōn desmōn " lelymenous gar anti dedemenōn heōra - epeita tę̄ sōtērią" « «Diaphthora gar, phēsin, ouk estin " en autois. » Hothen ekplageis, kai katalysas ton typhon, proserchetai" g΄. « Kai phēsi" Sidrach '", Misak, kai ᾿Audenagō, hoi douloi tou Theou tou hypsistou, exelthete kai deute. Kai exēlthon Sidrach, Misak kai ᾿Audenagō ek meson tou pyros. » Memathēken ho mataios, ho legōn" « Tis esti Theos, hos rhysetai hymas ek tōn cheirōn mou? n hoti esti Theos arrhēton echōn dynamin", tǭ pyri keleuōn enantian epideixasthai" tois hagiois poiotēta. Hon gar Theon ekeinos dych enomizen, egnō hoti esti Theos, kai hypsistos theos. ᾿Exelthontōn de tōn hagiōn, 6 thaumazousi men hapantes satrapai, kai toparchai, kai stratēgoi, theōrountes akērata diatērēthenta tōn hagiōn ta sōmata d, kai tas trichas autas oudemian aisthēsin ek tēs phlogos dexamenas ekeinēs " ou tas trichas de monon, alla kai autēn tēn esthēta, kai ta hypodēmata acheraia meinanta, hōs kai autēs apēllachthai tēs apo tou pyros osmēs. Eita hymnei tauta theasamenos ho Nadouchodonosor, kai legei " me΄, « Eulogētos 5 ho Theos tou Sidrach, Misak, kai ᾿Audenagō, hos apesteile ton angelon hautou, kai errhysato "1 tous paidas hautou, oti epepoitheisan ep᾽ autǭ, kai to rhēma tou basileōs ēlloiōsan, kai paredōkan ta sōmata hautōn 5, hopōs mē latreusōsi, mēde proskynēsōsi panti theǭ heterǭ "", alla " tǭ Theǭ hautōn. » ᾿Dei tę̄ peirą paralamthanōn ho Ho mataios tou Theou tēn dynamin, lēthę̄ ta thaumata paradidōsi, Touto kai epi tou theiotatou pepoiēke Daniēl" anastas gar prosekynēsen autǭ, kai manaa kai euōdian prosenechthēnai autǭ parenengyēse. Kai nyn de hōsautōs theasamenos tōn hagiōn toutōn tēn sōtērian, hymnei ton Theon, kai thaumozei tous andras, hoti ēlloiōsan to rhēma tou basileōs, kai proetimēsan, phēsin, eusethē thanaton paranomou zōēs. ᾿s "98 all' ē. is΄. «Kai nyn, phēsin, idou egō" echtithēmi do- A gmata "", hopōs pas laos, phylē, glōssa, hē an eipę̄ blasphēmian kata tou theou Sidrach, Misak, kai gagō, eis apōleian esontai, kai hoi oikoi autōn diarpagēsontai"", kathoti ouk esti Theos heteros, hos dynēsetai rhysasthai houtōs. » Kai tǭ ᾽" onti tę̄ peirą touto memathēken " pollōn gar kaloumenōn theōn “a" temenē chatalysa:, kai ta tameia ᾽ho sylēsas, bōmous anaspasas, kai tous hierōmenous autōn "7 tasphaxas, oudemias theias euergesias "5. edexato peiran " kata de tōn tǭ Theǭ anakeimenōn tę̄ lyttę̄ chrēsamenos, eide tou Theou kai tēn apeiron dynamin, kai tēn makrothymian tēn arrhēton " tous men gar oikeious therapontas achraiphneis diephylaxen, auton de heōs dikas tēs manias ouk eisepraxato, de tę̄ dyssedeią meta brachy metriōs ekolasen, B eita metanoią chrēsamenon philanthrōpias ēxiōsen. z', e Tote de homōs kateuthyne, phēsin, ho basileus ton Sidrach, Misak, kai ᾿Audenagō, en tę̄ chōrą Bathylōnos, kai ēuxēsen autous, kai ēxiōsen autous " hēgeisthai pantōn tōn Ioudaiōn tōn ho᾽ en tę̄ basileią autou. » Tosautēn ho Despotēs tōn therapeuein auton espoudakotōn poieitai promētheian. Kai eikotōs edoōn hoi hagioi paides houtoi", hoti « Ouk estin aischynē tois pepoithosin epi soi. » Kai hēmeis toinyn tautēn ktēsōmetha tēn elpida, pasēs homou protimōntes tēs ktiseōs ᾽3 ton Poiētēn te d kai Kydernētēn " kai genesthōsan hēmin hoi makarioi houtoi paides ōpheleia? paradeigma, eusedeias arche-. podēgoi pros Theon, kai ta hypo tou Theou tois axiois chorēgoumena " hōn genoito pantas hēmas epitychein, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth᾽ ᾽" hou tǭ Patri doxa, syn tǭ hagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn. iē΄. e Nadouchodonosor ho basileus pasi tois laois, phylais, glōssais, tois oikousin "ho en pasę̄ tę̄ gę̄, eirēnē hymin plēthyntheiē. » Prourgou nomizō, proteron tēn hypothesin tę̄de tēs epistolēs kai tēn “t Ho Nadouchodonosor tēs ᾿Asias apasēs chechratēchōs, kai tēn Aigypton de hyph᾽ heauton poiēsamenos, kai Aithiopas tous pros Aigypton cheirōsamenos, ōmōs men lian kai apēnōs echrēsato tois hypēkoois, eis tosautēn de ēlasen alazoneian, hōs nomizein hou monon tōn kaloumenōn theōn, alla kai autou tou ontōs Theou meizōn einai kai dynatōteros. Touton" de autou ton aplēstotaton typhon, ou monon ho thespesios " didaskei Daniēl, alla kai ho theiotatos " Hēsaïas ho prophētēs, mallon de autos ho tōn holōn Theos dia tou prophētou phthengomenos houtōs " « Ouai ᾿Assyriois, hē rhaddos tou thymou mou kai orgēs mou estin en tais chersin autōn ᾿ tēn orgēn mou eis ethnos anomon apostelō, kai en tǭ emǭ laǭ euntaxō poiēsai skyla kai pronomēn, kai katapatein tas poleis, kai theinai autas eis koniorton. n» Ho de legei, toiouton esti " Thrēnōn men eisin axioi ᾿Assyrioi ", myriōn ontes ergatai kakōn " all᾽ homōs toutois diakonois eis tas kata tōn hamartōlōn chrēsomai timōrias, kai hoion tina rhaddon cholsistichēn toutous tois " paranomousin epaxō " ou tois allois de monon anthrōpois, alla kai tǭ prosagorenomenǭ mou laǭ, Epaxō de, dia tēn pollēn autou asetheian, kai paranomian, kai tas te poleis autōn dia toutōn kathelō, kai ta en tais polesi skyla toutōn genesthai parascheuasō. Egō men oun, hoion tini dēmiǭ tǭ ᾿Assyriǭ chrōmenos, dikas di᾽ autou tous paranomountas eisprattomai. e« Autos de, phēsin, ouk eli alla apallaxei ho nous autou, kai tou exolothreusai! ethnē ouk oliga. Kai ean eipōsin autǭ - Sy monos ei archōn, kai erei" Ouk "" eladon tēn chōran tēn Samareian? Hon tropon tautas "5, kai pasas tas chōras lēpsomai. » Dia toutōn men oun tēn alazoneian autou dēlēn pepoiēchso. Eita proagoreuei ta chatalēpsomena tēn Hierousa)dēm kaka, hypodeiknysi de kai tas tēs timōrias aitias " « Ololyxate gar, phēsi, ta "" glypta en HiIerousalēm,, kai en Samarbią - hon «ropon gar epoiēsa en Samareïą kai tois cheiropoiētois autēs, houtō poiēsō kai en Hierousalēm, kai tois eidōlois autēs. » Memathēkamen de, Ho hoti tēs Hierousalēm Sennachēreim ho tōn ᾿Assyriōn hou periegeneto basileus, ho de Nadouchodonosor eis Badylōna ta basōeia metatheis, kai basilikēn ekeinēn apophēnas polin meta tēn tę̄s Nineuē katalysin, epestrateuse tę̄ Ioudaią, kai anastaton tēn Hieronsalēm pepoiēkōs, tous men pleistous "tōn oikētorōn aneile, tous de loipous exandratodisas aichmalōtous apēgagen " hōs einai dēlon kanteuthen, hōs mian oiden hē theia Graphē tēn ᾿Assyriōn hē kai Badylōniōn basileian " kai ek tōn epagomenōn de touto rhadion esti katamathein. « “Hestai gar, phēsin, hotan syntelesę̄ Kyrios poiōn "" panta en tǭ orei Siōn kai en Hierousalēm, epaxei Kyrios "" epi ton noun ton megan ton archonta tōn ᾿Assyriōn, kai epi to hypsos tēs doxēs tōn ophthalmōn autou. n Etimōrētato de tēn Hierousalēm ho Theos, ou dia tou Sennachēreim, hos tōn ᾿Assyriōn heodasileusen, alla dia tou Nathouchodonosor. Ho men gar, ou monon ouk eporthēse tēn polin, alla kai hapasan apolōlechōs tēn strateian, apedra monos, kai oikoi tēn sphagēn para tōn huiōn edexato" ho de Nadouchodonosor kai tēn polin katheile, kai eneprēse ton theion neōn, kai ton laon apēgage dornalōton. Didaskei toinyn hēmas ē theia Graphē, hoti meta to syntelesai Kyrion poiounta panta en tǭ orei Siōn kai en Hierousalēm, ha ēpeilēse legōn᾽ e« Ololyxate, ta "7 glypta en Hierousalēm " hon tropon gar epoiēsa Samareią kai tois eidōlois autēs, houtō poiēsō kai tę̄ hieronsa- ᾿ lēēm kai tois cheiropoiētois autēs, » epaxei, phēsi, Kyrios epi ton noun ton megan, ton archonta tōn 'lssyriōn. Kai ou legei tōn Badylōniōn, alla tōn ᾿Assyriōn " mia gar toutōn kakeinōn hē basileia. Noun de megan kalei dia to hypsēlon kai alaxonichon tōn bouleumatōn " dio kai eikotōs epagei" « Kai epi to hypsos tēs doxēs tōn ophthalmōn autou. » Kai ouk haplōs ephē, « tēs doxēs autou, » alla «e tēs doxēs tōn ophthalmōn autou " » toutestin, hos anthrōpos hōn hypsēlotatos te kai megistos einai phantazetai. Eipe gar" « En" tę̄ ischyï mou poiēsō, kai en tę̄ sophią tēs syneseōs mou aphelō horia ethnōn, kai tēn ischyn autōn pronomeusō, kai seisō poleis katoikoumenas, kai tēn oikoumenēn holēn katalēpsomai tę̄ cheiri mou hōs nossian, kai hōs kataleleimmena ōa arō, kai ouk estai hos diapheuxētai me, ē anteipę̄ moi » Houtō gymnōsas tōn logismōn tou ᾿Assyriou ton typhon, elenchei tōn enthymēmatōn to mataion, kai didaskei, hōs ouden an tōn hyp᾽ autou genomenōn " egeneto, mē tou Theou synchōrēsantos, kai boulēthentos dikas tēs asetheias eispraxasthai tous tauta hyp᾽ hautou peponthotas. Hou charin eikotōs epagei" « Mē doxasthēsetai axinē aneu tou koptontos en hautę̄? ē hypsōthēsetai priōn aneu tou helkontos aupon? Hōsautōs ean tis arę̄ rhaddon hē xylon. » Kathaper, phēsin, adynaton, automatōs axinēn, hē priona, hē rhathdon kinēthēnai " tēnikauta gar toutōn hekaston energei, hēnicha an tis tę̄ cheiri chrētamenos kinēsai tauta thelēseien" houtō kai sy, tēs emēs parachōrēsasēs soi promētheias, pepoiēkas ha pepoiēkas, dia tēn tōn peponthotōn paranomian. Mē toinyn nomize, tę̄ oikeią sophią "᾽ kai dynamei tauta katōrthōkenai. Ei de ou boulei tauta sōphronōs mathein, kai tēn alaxonichēn ophryn katalysai, tę̄ peirą mathēsę̄, hoti tauth᾽ houtōs echei. e« ᾿Apostelei gar Kyrios Sadaōth eis tēn sēn timēn atimian, kai eis tēn sēn doxan pyr kaiomenon kauthēsetai. » Kai en heterǭ de chōriǭ palin toiauta phēsin ho Theos pros ton prophētēn" « Kai lēpsę̄ ton thrēnon touton epi ton basilea Badylōnos, kai ereis en tę̄ hēmerą ekeinē" Pōs anapepautai ho apaitōn? kai anapepautai ho epispoudastēs? Synetripsen ho Theos ton zygon tōn hamartōlōn, ton zygon tōn archontōn, pataxas ethnos thymǭ, plēgę̄ aniatǭ. n Eita deiknysi "' tēn tēs oikoumenēs euphrosynēn 5 « Pasa hē gē, phēsi, met᾽ euphrosynēs K΄, kai ta xyla tou Lidanon euphranthēsontai " epi soi, kai hē kedros tou Lidanou " aph᾽ hou chechoimēsaiyd, ouk anedē ho koptōn hēmas. n Tropikōs de tauta legei" kai kedrous tou Lidanou B reuei, ē ton Israēl episēmon onta, kai endoxon, ē tou: lamprous hon axiōmasi, kai basileuein pepisteumenous. Kai meta brachea, chōmǭdōn autou ton typhon, kai tēn tēs alazoneias didaskōn katalysin' « Pōs exepese, phēsin, ek tou ouranou ho Heōsphoros, ho prōï anatellōn? synetrithē epi tēn gēn ho apostellōn pros panta ta ethnē? Sy de eipas en tę̄ dianoią sou " Eis ton ouranon anadēsomai, kai epanō tōn asterōn d thēsō ton thronon mon " kathiō en orei hypsēlǭ, epi ta orē ta hypsēla pros borrhan, anathēsomai epanō tōn nephelōn, kai "G esomai homoios tǭ Hypsistǭ. » Eita deiknysi tēs anthrōpinēs euēmerias to epikēron' « Sy de, phēsin, ho tauta logisasthai tetolmēchōs, eis adēn chata thēsę̄, kai eis ta themelia tēs gēs. Hoi idontes d se thaumasousin epi se kai erousin " Houtos ho anthrōpos, ho paroxygōn tēn gēn, ho seiōn basileis, ho theis tēn gēn holēn erēmon, kai tas poleis autēs chatheils " tous en epagōgę̄ “᾽ ouk ēleēse" pantes hoi basileis tōn ethnōn ekoimēthēsan en timę̄, anthrōpos en tǭ oikǭ hautou" sy de rhiphēsę̄ d᾽ en tois oresin, hōs nekros, eddelygmenos, meta pollōn tethnēkotōn echchechentēmenōn makairą, katadainontōn eis adēn.» Kai hina mē pasas tas peri autou prophēteias paragagōn d᾽ apochnēsō tǭ mēkei, tous te nyn akouontas, kai tous eis 65 hysteron toutois enteuxomenous eis ekeina parapempsas, tous gnōnai ton typhon autou kai tēn hōmotēta boulomenous, epi to prokeimenon epanaxō ton logon. Touton toinyn ho tōn holōn theos sōtēria d᾽ prosenēnoche pharmaka, kai prōton men en tǭ deuterǭ tēs basileias hetei, onar hautǭ tēn eikona echeinēn hypedeixen, eita tę̄ lēthę̄ tou enypniō eis chreian tou prophētou katestēsen " epeita dia tēs hermēneias tas tōn basileōn diadochas edidaxen “ achrithōs, tēs anthrōpinēs euēmerias hypodeiknys to brachy kai epikēron. Kai parautika men ōpheleian edexato, kai to ametron sethas tǭ Daniēl prosenēnochen" hōs theǭ gar lidanōton autǭ kai spondas prosenechthēnai prosetaxen. ᾿Alla palin, ou pollou dielthontos chronou, tēn eikona echeinēn anestēse ““, kai hapantas: tous hypēkoous proskynein autēn chatēnanchape, kai tous tēn eusedeian protetimēchotas, tę̄ aplēstōs trapheisę̄ pyrą paradedōken. ᾿Alla palin ho agathos Despotēs, makrothymią chrēsamenos, dikas men auton tēs te alazoneias kai tēs thēriōdias ouk eisepraxato 5G, tēn de theian autǭ 5" dynamin hypodeichknysi, tous eunous therapontas tēs phlogos ekeinēs eleutherōsas. Palin de oligēn ekeithen ōpheleian dexamenos, hymnei men ton tōn holōn Theon, apeilei te 59 tēn eschatēn timōrian tois blasphēmon ti kat᾽ autou phthengomenois " all᾽ euthys kai parautika, kai en autǭ tǭ eniautǭ, lēthę̄ palin G᾽ tēn megistēn tautēn paradous thaumatourgian, epistrateuei tois ᾿hierosolymois, kai kathaireï men ta 1: tēs poleōs teichē, pyrpolei te ton hagion tou Theou neōn, katatolmą de tōn toutou adytōn, kai panta sylēsas ta anathēmata eis tēn Barylōna syn tois aichmalōtois apēnenchen. Hoti de kata touton epeestrateuss ton kairon, kai ho makarios hēmas "3 didaskei Hieremias houtōsi legōn" « Ho logos ho genomenos para Kyriou pros Hieremian en tǭ eniautǭ tǭ dekatǭ Sedekiou basileōs 15 Iouda, houtos eniautos Badylōnos, kai "5 dynamis basileōs Badylōnos echarachōsen en 71 Hierousalēm.» Kai tēs eikonos de to diēgēma syngraphōn ho makarios Daniēl touton in tetheike ton chronon’ « Etous oktōkaidekatou Nadouchodonosor ho basileus epoiēsen eikona chrysēn "» hōs einai dēlon, hoti en ᾽5 archę̄ tou etous apētēse tēn «hēs eikonos proskynēsin " eita tēn stratian 3 propempsas hēēcholouthēse kai hautos, periegeneto te tēs Hierousalēm endekatǭ men etei tēs basileias Sedechion, enneachaidechatǭ de tēs heautou basileias. Epe:dē toinyn oudemian oudamothen ho deilaios ōpheleian 59 exexato, aganaktēsas ho tōn holōn Theos dedittetai men auton proteron d' di᾽ enypniou, eita dia tou Daniēl ta dia tou enypniou sēmainomena dēla poiei, Kai oude houtōs euthys epagei tēn timōrian, alla prospherei" men autǭ symdoulēn kai parainesin dia tou Daniēl, eniauton te holon makrothymei tēn metameleian anamenōn. Hōs hoe oudemian iatreian ek «hēs makrothymia: ēthelēse drepsasthai, ha ēpeilēsen epipherei kaka" timōreitai te auton ouk haplōs, alla ton alazona noun ekeinon ton ta hyper physin xią. Eita thēriōdē genomenon exelathēnai d᾽ parae schenazei, kai tas erēmous oikein epi gronǭ makrǭ d᾽, Epeita aisthēsin paraskeuazei auton la. Oein tōn katechontōn deinōn" oute gar hēn " hoiyn te auton ōpheleian drepsastha! anaisthētōs kai anal- Hyētōs pantelōs d diakeimenon. Houtōs ananeusas ekeinos, epiginōsche: men tas oxyrrhopous tou biou metatholas, thrēnei de kai olophyretai tēn oikeian adeltērian, homologei te tēn tou Theou basileian adiadochon einai, eis hapantas diamenousan tous aiōnas. Tauta tę̄ peirą didachtheis, palin dia tēn arrhēton tou Theou philanthrōpian eis tēn oikeian apelalythe 5 basileian’ adikein de nomisas hapantas tous anthrōpous, ei krypseis Theou tēn promētheian 3, d᾽ epistolēs pasi tois kata tēn oechoumenēn exēgeitai tēn tX proteran euēmerian, kai symthasan" dyschlērian᾽ eita tēn metameleian, di᾽ hēs ton Despotēn exileōschto. Ē men oun tēs epistolēs hypothesis hautē dia pleionōn de autēn epoiēsamēn, kai ton toutou typhon tais Graphikais martyriai? deixai boulgtheis, kai tou Theou tōn holōn tēn peri pantas kēdemonian dēlēn poię̄zsai thelēsas. Phere toinyn, tēs kata meros he»mēneias arxōmetha. « Nathouchodonosor ho basileus pasi tois laois, phylais, lōssais, tois oikousin en pasę̄ tę̄ gę̄, eirēnē hymin plēthyntheiē. n Prosēkei toutois harmosai Ho tois logois tēn prophētikēn echeinēn phōnēn" « ᾿᾽Lgathon moi 5' hoti etapeinōsas me, hopōs an mathō ta dikaiōmata sou.» Tę̄ peirą de 3" kai houtos didachtheis sōphronein, eusedeias apephanthē didaskalos, kai ta oikeia pathē pharmaka pasin anthrōpois protithēsi, kai ou monon tois hypēkoois, alla kai tois exō tē? batileias hyparchouei. Kalōs de 5" kai harmodiōs tēn prosēgorian epoiēsato" « Eirēnē hymin toutestin, apeiratoi genoisthe hōn epeirathēn kakōn, eirēnēs apolauontes diateleite. Eita epagei" a΄ th΄. « Ta sēmeia kai ta terata, ha epoiēse met᾽ emou ho theos ho hypsisto?, ēresen enōpion "" emou anangeilai hymin.» Tōn theiōn, phēsi, thaumatōn autoptē? genomenos, nenomika dikaion koinōnous hymas hapantas tēs toutōn ho theōria: ladein. Ouk esti " gar ta tychonta, alla megala kai ischyra, kai!

88. "Bless the Lord, [Hananiah, Azariah and Mishael;] praise and exalt him above all for ever." So they regarded themselves as the last of creation and the lowliest of all human beings. Such too was blessed Paul, who says: "To me, the very least of all the saints, this grace was given"; and elsewhere: "Christ came into the world to save sinners, of whom I am the first." He names himself first of sinners and calls himself last of the saints; so too these blessed youths exhort themselves last of all to praise the Lord and exalt him for ever. Then they recount the miracle: "For he has rescued us from Hades and saved us from the hand of death." Instead of … "And he rescued us from the midst of the burning flame, and from the midst of the fire he rescued us. (89.) Give thanks, then, to the Lord, for he is good, for his mercy is for ever." For what is kinder, what is better, than one who has shown such mercy in our affairs? And though they had displayed such virtue, they say that they obtained salvation by mercy. Then, since above they had mentioned only the sons of Israel, they call also those among the nations who are pious and eager to serve God: (90.) "Bless the Lord, all you who worship him, the God of gods; praise him and give thanks, for his mercy is for all ages, and for ever and ever." Striving to show the infinity of his goodness, and failing, they repeat the word "ages" many times. Such was the hymn of these saints; and it so astonished the savage and harsh king that it raised him from his royal throne and made him run to them, and he sees four instead of three in the [furnace]. "And he says to his nobles: Did we not throw three men bound into the midst of the fire? (92.) And behold, I see four men loosed and walking in the midst of the fire, and there is no harm in them, and the appearance of the fourth is like a son of God." O unspeakable long-suffering! Rightly did the holy youths cry: "For his mercy is for all ages, and for ever and ever." For see: this man too, who had shown such cruelty and conceit, who had tried to [snatch] the divine reverence and to punish the divine servants cruelly and savagely, he leads to piety; he shows him his own wonder-working and makes visible to him the angel sent to help the saints. And he astonishes him, first by the number, showing four instead of three; then by the loosing of the bonds, for he saw them loosed instead of bound; then by their safety: "For there is no harm," he says, "in them." Astonished at this and putting down his conceit, he approaches: (93.) "And he says: Shadrach, Meshach and Abednego, servants of the Most High God, come out and come here. And Shadrach, Meshach and Abednego came out from the midst of the fire." The foolish man who had said, "Who is the God who will rescue you out of my hands?" learned that there is a God who has unspeakable power, who commands the fire to show the saints the opposite of its nature. The one he did not think a God, he came to know is God, and the Most High God. When the saints came out, all the satraps, toparchs and generals marveled, seeing the bodies of the saints kept unharmed and their very hair untouched by that flame; and not only their hair, but their clothing and shoes too remained whole, so that they were free even of the smell of fire. Then Nebuchadnezzar, seeing this, sings praise and says: (95.) "Blessed be the God of Shadrach, Meshach and Abednego, who sent his angel and rescued his servants, because they trusted in him, changed the king's word, and gave up their bodies so as not to serve or worship any other god except their own God." Though he kept learning God's power by experience, the foolish man always gives the miracles over to oblivion. He did this in the case of the most divine Daniel too: he rose, worshiped him, and ordered gifts and incense to be offered to him. And now likewise, seeing the safety of these saints, he praises God and admires the men because they changed the king's word and, he says, preferred a pious death to a lawless life. (96.) "And now," he says, "behold, I issue a decree that every people, tribe and tongue that speaks blasphemy against the God of Shadrach, Meshach and Abed[ne]go shall go to destruction and their houses shall be plundered, since there is no other God who can rescue in this way." And in truth he learned this by experience. He had destroyed the precincts of many so-called gods, plundered their treasuries, torn down their altars and slaughtered their priests, and experienced no divine [vengeance]; but when he turned his rage against those consecrated to God, he saw both God's infinite power and his unspeakable long-suffering. For God kept his own servants unharmed and did not exact from him the penalty for his madness, but punished his impiety moderately a little later, and then, when he repented, deemed him worthy of his love for humanity. (97.) "Then, however, the king prospered," it says, "Shadrach, Meshach and Abednego in the province of Babylon, and promoted them, and deemed them worthy to lead all the Jews in his kingdom." Such providence does the Master exercise for those eager to serve him. And rightly did these holy youths cry: "There is no shame for those who trust in you." Let us too, then, acquire this hope, preferring the Maker and Steersman to all creation together; and let these blessed youths be for us an example for our benefit and a model of piety, which leads to God and to the things God supplies to the worthy. May we all obtain them by the grace and love for humanity of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, now and always, and for ever and ever. Amen.

(98.) "Nebuchadnezzar the king to all peoples, tribes and tongues that dwell in all the earth: may peace be multiplied to you." I think it useful first to [set out] the occasion of this letter and the … Nebuchadnezzar, who ruled all Asia, brought Egypt under his power and subdued the Ethiopians next to Egypt, treated his subjects very cruelly and harshly, and came to such arrogance as to think himself greater and more powerful not only than the so-called gods but also than the true God himself. This insatiable conceit of his is taught not only by the inspired Daniel but also by the most divine Isaiah the prophet, or rather by the God of the universe himself speaking through the prophet thus: "Woe to the Assyrians: the rod of my anger and wrath is in their hands. I will send my anger against a lawless nation, and command my people to take spoil and plunder, and to trample the cities and make them dust." What he says is this: The Assyrians deserve laments, since they are the workers of countless evils; yet I will use them as ministers for punishments against sinners, and bring them like a chastening rod upon the lawless, not only on other people but also on the people called mine. I will bring them because of its great impiety and lawlessness, and through them I will destroy their cities and make the spoils in the cities theirs. Using the Assyrian, then, as an executioner, I exact justice through him from the lawless. "But he," it says, "[did not think so], but his mind will … and to destroy nations not a few. And if they say to him, You alone are ruler, he will say: Did I not take the country of Samaria? As [I took] these, I will take all the countries." By these words he made his arrogance plain. Then he foretells the evils that will overtake Jerusalem, and shows also the causes of the punishment: "Wail," he says, "you carved images in Jerusalem and in Samaria; for as I did to Samaria and to its handiworks, so I will do to Jerusalem and to its idols." We have learned that Sennacherib, king of the Assyrians, did not prevail over Jerusalem; but Nebuchadnezzar, having moved the royal seat to Babylon and made it the royal city after the destruction of Nineveh, marched against Judea, laid Jerusalem waste, killed most of the inhabitants, and enslaved the rest and led them away captive. So it is plain from this too that the divine Scripture knows the kingdom of the Assyrians and of the Babylonians as one. And from what follows this is easy to learn: "It shall be," it says, "when the Lord has finished doing all things on Mount Zion and in Jerusalem, the Lord will bring [punishment] upon the great mind, the ruler of the Assyrians, and upon the height of the glory of his eyes." God punished Jerusalem not through Sennacherib, who reigned over the Assyrians, but through Nebuchadnezzar. For the former not only did not sack the city, but lost his whole army, fled alone, and was slaughtered at home by his sons; whereas Nebuchadnezzar destroyed the city, burned the divine temple and led the people away captive. The divine Scripture teaches us, then, that after the Lord has finished doing all things on Mount Zion and in Jerusalem, as he threatened when he said, "Wail, you carved images in Jerusalem; for as I did to Samaria and to its idols, so I will do to Jerusalem and to its handiworks," the Lord, it says, will bring [punishment] upon the great mind, the ruler of the Assyrians. And it does not say of the Babylonians but of the Assyrians, for the kingdom of these and of those is one. He calls it a great mind because of the loftiness and arrogance of its counsels; and so he rightly adds: "and upon the height of the glory of his eyes." He did not say simply "of his glory" but "of the glory of his eyes": that is, he who, though a man, imagines himself most lofty and greatest. For he said: "By my strength I will act, and by the wisdom of my understanding I will remove the boundaries of nations and plunder their strength, and I will shake inhabited cities; and I will seize the whole world in my hand like a nest, and take it up like abandoned eggs, and there is none who will escape me or contradict me." Having thus laid bare the conceit of the Assyrian's reasonings, he refutes the vanity of his designs, and teaches that nothing he did would have happened had God not permitted it and willed to exact justice for their impiety from those who suffered these things at his hands. That is why he rightly adds: "Shall the axe be glorified without the one who cuts with it? Or shall the saw be exalted without the one who draws it? Likewise if one lifts a rod or a stick." Just as, he says, it is impossible for an axe, a saw or a rod to move of itself (for each of them works only when someone takes it in his hand and wishes to move it), so you too did what you did because my providence allowed you, on account of the lawlessness of those who suffered. Do not think, then, that you accomplished this by your own wisdom and power. If you will not learn this with sobriety and put down your arrogant pride, you will learn by experience that this is so: "For the Lord of hosts will send dishonor into your honor, and into your glory a burning fire shall burn." And in another passage God again says such things to the prophet: "And you shall take up this lament over the king of Babylon, and you shall say in that day: How the exactor has come to rest, and the oppressor has come to rest! God has broken the yoke of sinners, the yoke of rulers, having struck a nation in wrath with an incurable blow." Then he shows the joy of the world: "All the earth," it says, "[cries out] with joy, and the trees of Lebanon have rejoiced over you, and the cedar of Lebanon: since you were laid low, no one has come up to cut us down." He says this figuratively: by the cedars of Lebanon he [means] either Israel, which was distinguished and glorious, or those illustrious in rank and entrusted with kingship. And shortly after, mocking his conceit and teaching the overthrow of arrogance, he says: "How has the Morning Star fallen from heaven, who rose in the morning! He who sent to all the nations has been crushed to the earth. But you said in your mind: I will ascend to heaven, I will set my throne above the stars; I will sit on a high mountain, on the high mountains toward the north; I will ascend above the clouds, and I will be like the Most High." Then he shows how perishable human prosperity is: "But you," he says, you who dared to reason thus, "will go down to Hades, to the foundations of the earth. Those who see you will marvel at you and say: This is the man who provoked the earth, who shook kings, who made the whole earth a desert and destroyed its cities; he did not release those in captivity. All the kings of the nations slept in honor, each in his own house; but you will be cast out on the mountains like a corpse, abhorred, with many dead pierced by the sword, going down to Hades." So as not to weary both those who hear now and those who will read this later by the length of bringing forward all the prophecies about him, I refer those who wish to know his conceit and cruelty to those passages, and bring my discourse back to the subject. To this man, then, the God of the universe brought saving remedies. First, in the second year of his reign, he showed him that image in a dream; then by the forgetting of the dream he put him in need of the prophet; then through the interpretation he taught him precisely the successions of the kings, showing him how brief and perishable human prosperity is. And at once he received benefit and offered Daniel boundless reverence: he ordered incense and libations to be offered to him as to a god. But again, after no long time, he set up that image, compelled all his subjects to worship it, and handed over those who preferred piety to the fire that had been fed insatiably. But again the good Master, using long-suffering, did not exact from him the penalty for his arrogance and savagery, but showed him the divine power by freeing his loyal servants from that flame. Again he received a little benefit from this: he sang the praise of the God of the universe and threatened the extreme punishment on anyone who uttered blasphemy against him. But immediately, in that very year, giving this very great wonder over to oblivion once more, he marches against Jerusalem, tears down the walls of the city, burns the holy temple of God, dares to enter its inner sanctuary, plunders all the offerings, and carries them off to Babylon together with the captives. That he campaigned at this time blessed Jeremiah also teaches us, saying: "The word that came from the Lord to Jeremiah in the tenth year of Zedekiah king of Judah, this is the [eighteenth] year [of Nebuchadnezzar king] of Babylon, and the army of the king of Babylon laid siege to Jerusalem." And in writing the story of the image, blessed Daniel set down this date: "In the eighteenth year King Nebuchadnezzar made a golden image." So it is plain that he demanded the worship of the image at the beginning of the year; then, sending the army ahead, he followed himself, and took Jerusalem in the eleventh year of Zedekiah's reign and the nineteenth of his own. Since, then, the wretch received no benefit from anything, the God of the universe, indignant, first terrifies him by a dream, then through Daniel makes plain what the dream signified. Not even so does he bring the punishment at once: he offers him counsel and exhortation through Daniel, and waits patiently a whole year for his repentance. When he would reap no healing from the long-suffering, God brings the evils he had threatened. And he punishes him not simply, but [humbles] that arrogant mind which [imagined] things beyond nature … Then he causes him, having become like a beast, to be driven out and to live in the deserts for a long time. Then he makes him perceive the evils that held him; for it was not possible for him to reap any benefit while entirely without perception or pain. So, recovering, he recognizes the swift changes of life, laments and bewails his own folly, and confesses that the kingdom of God has no successor and endures for all ages. Taught this by experience, he regained his own kingdom through the unspeakable love of God for humanity; and thinking that he would wrong all people if he hid God's providence, in a letter to all throughout the world he relates his former prosperity and the misfortune that befell him, and then the repentance by which he propitiated the Master. This, then, is the occasion of the letter. I have set it out at length because I wished to show his conceit from the testimonies of Scripture and to make plain the care of the God of the universe for all. Come, then, let us begin the detailed interpretation. "Nebuchadnezzar the king to all peoples, tribes and tongues that dwell in all the earth: may peace be multiplied to you." It is fitting to apply to these words that prophetic saying: "It is good for me that you humbled me, so that I might learn your statutes." Taught by experience to be sober, he too became a teacher of piety, and sets forth his own sufferings as remedies for all people, not only for his subjects but also for those outside his kingdom. He framed his greeting well and fittingly: "Peace to you," that is, may you not experience the evils that I experienced; continue to enjoy peace. Then he adds:

(99.) "The signs and wonders that the Most High God has worked with me, it has pleased me to declare to you." Having become an eyewitness of the divine wonders, he says, I thought it just to make you all partners in beholding them. For they are not ordinary but great and mighty, and …

Textual problem in this passage: see the notes.

Eph 3:8 (quotation, high confidence) · 1 Tim 1:15 (quotation, high confidence) · Ps 136:1 (135:1 LXX) (echo, medium confidence) · Dan 3:24–30 (quotation, high confidence) · Dan 2:46 (allusion, high confidence) · Dan 4:1–2 (quotation, high confidence) · Isa 10:5–6 (quotation, high confidence) · Isa 10:7–11 (quotation, high confidence) · Isa 10:12–16 (quotation, high confidence) · Isa 14:4–8 (quotation, high confidence) · Isa 14:12–20 (quotation, high confidence) · 2 Kgs 19:35–37 (allusion, high confidence) · 2 Kgs 25:1–10 (allusion, high confidence) · Jer 32:1–2 (39:1-Jer LXX) (quotation, high confidence) · Dan 3:1 (quotation, high confidence) · Dan 4:4–37 (allusion, high confidence) · Ps 119:71 (118:71 LXX) (quotation, high confidence)

Notes and citation

Summary: The youths end the song by praising God's everlasting mercy; Nebuchadnezzar sees a fourth figure in the fire, frees them, blesses their God and promotes them; Theodoret then introduces the king's letter in chapter 4 with Isaiah's oracles against the arrogant Assyrian and Babylonian king.

  • This long section holds many lemmas because Migne's verse numerals were lost in the OCR: Pr Azar 66–68 (Greek Daniel 3:88–90); then Greek Daniel 3:91–97, which correspond to Dan 3:24–30 in the Protestant numbering; then Greek Daniel 3:98–99, which correspond to Dan 4:1–2.
  • Lines are lost in the OCR in several places (at "Instead of …", in the quotation of Isa 10:7, in the account of the punishment of Nebuchadnezzar, and at the end); gaps are marked "…" and bracketed words are supplied for sense. In the quotation of Jer 32:1 the words "eighteenth" and "of Nebuchadnezzar king" are supplied from the biblical text.
  • The epithet "like a son of God" is Theodotion's; Theodoret identifies the fourth figure as the angel of 3:95 (Dan 3:28).
  • Theodoret's statements that Nebuchadnezzar subdued Egypt and Ethiopia and destroyed pagan shrines are his own; translated as written.

Notes on the original text

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Extrabiblical texts: Pr Azar 66-68 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 3.88 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-88). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-88

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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.

3.100PG 81

ρ΄. « Ὥς μεγάλα καὶ ἰσχυρά" ἡ βασιλεία αὐτοῦ βασιλεία αἰώνιος, καὶ ἡ ἐξουσία αὐτοῦ εἰς γενεὰν καὶ γενεάν, » Τὰ μὲν γὰρ ἀνθρώπινα, ὁποῖα ἂν ἧ "", τέλος ἔχει, καὶ τέλος ταχύ " μόνη δὲ διαρκὴς καὶ ἀσάλευτος ἡ τοῦ Θεοῦ βασιλεία. Οὕτω προδιδάξας τὴν τῶν ποαγμάτων αἰτίαν, ἄρχεται τῆς κατ᾽ αὑτὴν ᾿ διηγήσεως.

r΄. « Hōs megala kai ischyra" hē basileia autou basileia aiōnios, kai hē exousia autou eis genean kai genean, » Ta men gar anthrōpina, hopoia an hē "", telos echei, kai telos tachy " monē de diarkēs kai asaleutos hē tou Theou basileia. Houtō prodidaxas tēn tōn poagmatōn aitian, archetai tēs kat᾽ hautēn ᾿ diēgēseōs.

100. "How great and mighty they are! His kingdom is an everlasting kingdom, and his authority is from generation to generation." Human things, whatever they may be, have an end, and a swift end; only the kingdom of God is lasting and unshaken. Having thus taught first the cause of the events, he begins the account of what happened to him.

Dan 4:3 (quotation, high confidence)

Notes and citation

Summary: Nebuchadnezzar confesses that God's kingdom alone is everlasting before telling his story.

  • Greek Daniel 3:100 corresponds to Dan 4:3 in the Protestant numbering.

Cite (SBL): Theodoret, Comm. Dan. 3.100 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-100). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/3-100

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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.