Commentary on Daniel 4.1–4.34 (Commentary on Daniel)

Theodoret of Cyrus

Commentary on Daniel 4.1–4.34

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).

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Chapter 4

4.1PG 81

α΄. « Ἐγὼ Ναθδουχοδονόσορ εὐθηνῶν ἤμην ἐν τῷ Ὁ οἴκῳ μου, καὶ εὐθαλῶν ἐπὶ τοῦ θρόνον μον, καὶ πίων ἐν τῷ λαῷ μου..» Τέθεικε δὲ τὴν ἑαντοῦ! προπηγορίαν οὐκ ἁπλῶς, ἀλλ᾽ ἵνα τὸ ὄνομα μαρτυρήσῃ τοῖς λόγοις, Ἐπειδὴ γὰρ σφόδρα ἐπίσημος ἦν, ἅτε δὴ πάντων τῶν κατὰ τὴν ᾿Ασίαν, καὶ τὴν Αἴγυπτον, καὶ τὴν Αἰθιοπίαν, τὴν ἡγεμονέαν λαδὼν, προ τέθεικεν αὑτοῦ τὴν προσηγορίαν, ἀρχοῦσαν εἰς μαρ- "Γ᾽. ᾿ τυρίαν ᾽ τῶν λεγομένων. Ἔφη δέ᾽ Ἐν᾽ ἄκρᾳ οὖν " Α λουν " ἐν τούτοις δὲ ὧν,

a΄. « Egō Nathdouchodonosor euthēnōn ēmēn en tǭ Ho oikǭ mou, kai euthalōn epi tou thronon mon, kai piōn en tǭ laǭ mou..» Tetheike de tēn heantou! propēgorian ouk haplōs, all᾽ hina to onoma martyrēsę̄ tois logois, Epeidē gar sphodra episēmos ēn, hate dē pantōn tōn kata tēn ᾿Asian, kai tēn Aigypton, kai tēn Aithiopian, tēn hēgemonean ladōn, pro tetheiken hautou tēn prosēgorian, archousan eis mar- "G᾽. ᾿ tyrian ᾽ tōn legomenōn. Ephē de᾽ En᾽ akrą oun " A loun " en toutois de hōn,

1. "I, Nebuchadnezzar, was prospering in my house and flourishing on my throne and thriving among my people." He set down his own name not idly but so that the name might bear witness to his words. Since he was very famous, having taken the leadership of all the peoples of Asia, Egypt and Ethiopia, he put his name first, as sufficient testimony to what he says. He said, then: [I was] at the height … and while I was in this state,

Dan 4:4 (quotation, high confidence)

Notes and citation

Summary: Nebuchadnezzar names himself at the start of his account so that his fame may vouch for what he tells.

In chapter 4 Theodoret's lemmas follow the numbering of Greek Daniel, which runs three verses behind the Protestant numbering (Greek 4:1 = Dan 4:4).
The end of the section is damaged in the OCR (marked …).

Notes on the original text

Digital text corrected (apparatus read into the text, splitting the word μαρτυρίαν): Β χρόνον μακρόν. 8 Βὶ τὴν τοῦ Θεοῦ προμ. γάρ. "5 δὲ Β λϑι], σφόδρα. αὐτόν. ν.Α οἱ Β ἐναντίον. 88 ἦν, [ἡ Β ρομίταγ ροϑὶ οἷόν τε. δὲ τοῦτ Β τοῦ Θεοῦ. δέ παντὶ "θὲς, ἰῃ Β. “' Β ἐπανελήλνθεν, δι μοι. ἰ)68. ἴη Β. "" δέ. Βὶ "ὁ ἔστι, Β ἦν. "7 ἦ, Π εἴη. "8 1 ἑαυτοῦ, ἔχ Β ξυρμ!. → .

Cite (SBL): Theodoret, Comm. Dan. 4.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-1

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.2PG 81

β΄. ε« Ἐνύπνιον, φησὶν, εἶδον, καὶ ἐφοδέρ:σέ με, καὶ " ἐθαύμασα ἐπὶ τούτοις πᾶσι, καὶ ἐταράχθην ἐπὶ πἧς κοίτης μου, καὶ αἱ ὁράσεις τῆς κεφαλῆς μου συνετάραξάν με. ν Ἐν τοσαύτῃ γὰρ ὁ ὑπάρχων εὐἡ μερίᾳ, ὄναρ εἶδον λυπηρὸν, καὶ ἐξεδειματώθην μὲν σφόδρα τῇ θεωρίᾳ τοῦ ἐνυπνίου, ἐταρασσόμην δὲ πλέον τὰ διὰ τούτου σημαινόμενα κατιδεῖν οὐ δυνάμενος " οὗ χάριν τοὺς ταῦτα δυναμένους ἑρμηνεύειν

b΄. e« Enypnion, phēsin, eidon, kai ephoder:se me, kai " ethaumasa epi toutois pasi, kai etarachthēn epi pēs koitēs mou, kai hai horaseis tēs kephalēs mou synetaraxan me. n En tosautę̄ gar ho hyparchōn euē merią, onar eidon lypēron, kai exedeimatōthēn men sphodra tę̄ theōrią tou enypniou, etarassomēn de pleon ta dia toutou sēmainomena katidein ou dynamenos " hou charin tous tauta dynamenous hermēneuein

2. "I saw a dream," he says, "and it frightened me, and I marveled at all these things, and I was troubled on my bed, and the visions of my head troubled me." Though I was in such prosperity, I saw a grievous dream; I was very much frightened by the sight of the dream, and still more troubled because I could not see what it signified. For this reason [I summoned] those who could interpret such things …

Dan 4:5–6 (quotation, high confidence)

Notes and citation

Summary: In the midst of prosperity the king sees a dream that frightens him because he cannot understand it.

Greek Daniel 4:2 corresponds to Dan 4:5; the comment runs into 4:3 (Dan 4:6). The section breaks off in the OCR.

Cite (SBL): Theodoret, Comm. Dan. 4.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-2

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.4PG 81

δ', ε΄. ε Καὶ εἰσεπορεύοντο ἐπαοιδοὶ 1, μάγοι, Γαζαρηνοὶ, Χαλδαῖοι, καὶ τὸ ἐνύπνιον εἶπον δ ἐγὼ ἐνὠπιον αὐτῶν, καὶ τὴν σύγκρισιν αὐτοῦ οὐκ ἐγνώρισάν ἐιοι" ἕως " οὗ ἕτερος εἰσῆλθεν ἐνώπιόν μου, Δανιὴλ, οὗ τὸ ὄνομα Βαλτάσαρ, κατὰ τὸ ὄνομα τοῦ Θεοῦ μου, ἃς Πνεῦμα Θεοῦ '" ἅγιον ἔχει ἐν αὑτῷ. » Οὐκ ἁπλῶς δὲ ταῦτα τέθεικεν, ἀλλὰ παράλληλα "", ἵνα τῇ παρἐξετάσει δήλην ἅπασι ποιήσῃ τὴν τοῦ προφήτου σοφίαν " διὸ καὶ τὰ ἔθνη καταλέγει τῶν σοφῶν Βαῤδυλῶνος, ἵνα δείξῃ τοὺς μὲν οὐδὲν "3 ὅλως ἐπισταμένους, τὸν δὲ ὑπὸ τοῦ θείου Ἡνεύματος φωτιζόμενον. Καλεῖ δὲ αὐτὸν οὐκ ἀπὸ μόνης τῆς προσηγορίας, ἣν αὐτὸς ἐπιτέθειχεν, ἀλλὰ τὸ 'Ἑθραῖον προστίθησιν "3 ὄνομα. « Δανιὴλ γὰρ, φησὶν, οὗ τὸ ὄνομα Βαλτάσαρ κατὰ τὸ ὄνομα τοῦ Θεοῦ μου.» Οὕτω γὰρ, φησὶν, αὐτὸν ἐξ ἀρχῆς ἐθαύμασα, ὡς τοῦ πάλαι ὑπ᾽ ἐμοῦ προσκυνουμένου Θεοῦ ἐπιθεῖναι αὐτῷ τὴν προσηγορίαν. Καὶ τὴν αἰτίαν δεικνὺς, « Ὃς Πνεῦμα Θεοῦ ἅγιον ἔχει ἐν ἑαυτῷ. » Καὶ τοῦτο δὲ ἐκ τῆς τοῦ προφήτου διδασκαλίας μεμαθήκαμεν. Πόθεν γὰρ ἑτέρωθεν ἐγνώκει τοῦ παναγίου Πνεύματος τὴν προσηγορίαν τοῖς χιδδήλοις εἰδώλοις προστετηκώς; « Καὶ τὸ ἐνύπνιον, φησὶν, ἐνώπιον αὐτοῦ εἶπον. » Εἶπον δὲ οὕτω; ἀρξάμενος "

d', e΄. e Kai eiseporeuonto epaoidoi 1, magoi, Gazarēnoi, Chaldaioi, kai to enypnion eipon d egō enōpion autōn, kai tēn synkrisin autou ouk egnōrisan eioi" heōs " hou heteros eisēlthen enōpion mou, Daniēl, hou to onoma Baltasar, kata to onoma tou Theou mou, has Pneuma Theou '" hagion echei en hautǭ. » Ouk haplōs de tauta tetheiken, alla parallēla "", hina tę̄ parexetasei dēlēn hapasi poiēsę̄ tēn tou prophētou sophian " dio kai ta ethnē katalegei tōn sophōn Bardylōnos, hina deixę̄ tous men ouden "3 holōs epistamenous, ton de hypo tou theiou Hēneumatos phōtizomenon. Kalei de auton ouk apo monēs tēs prosēgorias, hēn autos epitetheichen, alla to 'Hethraion prostithēsin "3 onoma. « Daniēl gar, phēsin, hou to onoma Baltasar kata to onoma tou Theou mou.» Houtō gar, phēsin, auton ex archēs ethaumasa, hōs tou palai hyp᾽ emou proskynoumenou Theou epitheinai autǭ tēn prosēgorian. Kai tēn aitian deiknys, « Hos Pneuma Theou hagion echei en heautǭ. » Kai touto de ek tēs tou prophētou didaskalias memathēkamen. Pothen gar heterōthen egnōkei tou panagiou Pneumatos tēn prosēgorian tois chiddēlois eidōlois prostetēkōs? « Kai to enypnion, phēsin, enōpion autou eipon. » Eipon de houtō? arxamenos "

4–5. "And the enchanters, magi, Gazarenes and Chaldeans came in, and I told the dream before them, and they did not make its interpretation known to me, until another came in before me, Daniel, whose name is Belteshazzar after the name of my god, who has the holy Spirit of God in him." He did not set these things down idly but side by side, so that by the comparison he might make the prophet's wisdom plain to all. That is why he lists the classes of the wise men of Babylon: to show that they knew nothing at all, while Daniel was enlightened by the divine Spirit. He calls him not only by the name he himself had given him, but adds the Hebrew name: "Daniel," he says, "whose name is Belteshazzar after the name of my god." So much, he says, did I admire him from the beginning that I gave him the name of the god I worshiped of old. And showing the reason, he says: "who has the holy Spirit of God in him." This too he learned from the prophet's teaching; for from where else would he, a devotee of counterfeit idols, have known the name of the all-holy Spirit? "And I told the dream," he says, "before him." He told it, beginning thus:

Dan 4:7–8 (quotation, high confidence) · Dan 1:7 (allusion, medium confidence)

Notes and citation

Summary: The Babylonian diviners fail, and the king turns to Daniel, whom he credits with the holy Spirit of God, a phrase Theodoret thinks he learned from Daniel.

Greek Daniel 4:4–5 corresponds to Dan 4:7–8.
Theodoret has the king give Daniel his Babylonian name (in Dan 1:7 it is given by the chief eunuch).

Cite (SBL): Theodoret, Comm. Dan. 4.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-4

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.6PG 81

ς΄, ξ, « Βαλτάσαρ, ὁ ἄρχων τῶν ἐπαοιδῶν, ὃν ἐγὼ 1" ἔγνων, ὅτι Πνεῦμα '" ἅγιον ἐν σοὶ, καὶ πᾶν μυστήριον οὐκ ἀδυνατεῖ 15 σοι, ἄκουσον τὴν ὅρασιν τοῦ ἐνυπνίου "7, οὗ εἶδον, καὶ τὴν σύγκρισιν αὐτοῦ εἰπέ " μοι. Καὶ αἱ 5 ὁράσεις τῆς χεφαλῆῇς μου ἐπὶ τῆς κλίνης ᾽ μου,» Τοὺς πολλοὺς τῶν ἀνθρώπων αἱ εὐημερίαι πολλάκις ἐπιλανθάνεσθαι τῶν εὐεργετησάντων παρασκευάζουσιν, αἱ δὲ χρεῖαι ἀνακαλοῦνται τῶν εὖ πεποιηκότων τὴν μνήμην. Καὶ ὑγιαίνων μέν τις τὸ σῶμα, τῆς τοῦ ἰατροῦ τέχνης οὐ λαμθάγε: τὴν μνήμην" ἀῤῥωστίᾳ δὲ περιπεσὼν, ἀναμιμνήσχεται, ὡς καὶ ἤδη πρότερον τοῦτο παθὼν διὰ "' τοῦ δεῖνος τοῦ ἰατροῦ τῆς ὑγείας ἀπήλαυσεν" οὕτω καὶ ὁ Ναδουχοδονόσορ, ἡνίχα μὲν τοὺς ἁγίους ἐκείνους τῇ πυρᾷ παρεδίδουν, τῆς τοῦ Δανιὴλ εὐεργεσίας οὐκ ἐμνημόνευσεν ἐπειδὴ δὲ πάλιν εἶδεν ἐνύπνιον, καὶ θόουδον εἶχεν ἐν τῇ ψυχῇ, τῆς τοῦ Δανιὴλ" ἀνεμνήσθη σοφίας, καὶ τῆς τοῦ πρθτέρο. ἀναιινή σεώς τε καὶ ἑρμηνείας. Δι καὶ Πνεῦμα θεοῦ ἔχειν αὐτὸν λέγει, καὶ πᾶν μυστήριον ἑρμηνεύειν αὑτὸν ἱκανὸν εἶναι, καὶ παρακαλεῖ καὶ τοῦτο τὸ ἐνύπνιον, ἄδηλον ὃν, δῆλον αὐτῷ καταστῆσαι, Εἶτα λέγε: τὸ ἐνύπνιον, καί φησιν" « Ἐθεώρουν δένδρον ἕν μέσῳ τῆς γῆ:. (η΄. Καὶ τὸ ὕψος αὐτοῦ ἔφθασεν ᾽5 ἕως τοῦ οὐρανοῦ, καὶ τὸ κῦτος αὐτοῦ εἰς τὰ πέρατα τῆς 5" γῆς. » Διὰ ὃὲ τοῦ δένδρου αὐτὸν ἔφη σημαίνεσθαι ὁ μακάριος Δανιῦλ, τὸ δὲ ὕτος λέγει φθάσαι ἕως τοῦ οὐρανοῦ, οὗ τὴν φύσιν τοῦ δένδρου σημαίνων, ἀλλὰ τοὺς λογιτμοὺ; καὶ τὰ; φαντασίας. Διὸ καὶ ὁ Ἡσαΐας υ ἔλεγεν" « Ἑπάξει ὁ Θεὸς ἐπὶ τὸν νοῦν τὺν μέγαν. τὸν βασιλέα τῶν ᾿Ασσυρίων, καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ. ν Νοῦν δὲ μέγαν αὐτὸν προσηγόρευσεν, ὡς μεγάλα φαντασθέντα, καὶ ὀνειροπολήσαντα, ἃ μετὰ βραχέα διηγήσατο" « Σὺ γὰρ εἶπας. Ἑπάνω τῶν ἀστέρων ν᾽ θήσω τὸν θρόνον μου, καὶ ἔσομαι ὅμοιος τῷ ὙΨίστῳ. » Διὰ τοῦτο ὁρᾷ τὸ ὕψος τοῦ δένδρου ἐφθαχὸς ἕως τοῦ οὐρανοῦ " ἐπειδὴ δὲ καὶ, ὡς ἔπο: εἰπεῖν, πάσης τῆς οἰκουμένης ἐκράτῆσεν, ὁρᾷ τοῦ δένδρου τὸ κῦτος, τουτέστ', τὸν ὄγκον τοῦ εὕρους, ἔκταθὲν μέχρις σὑτῶν τῶν περάτῶν τῆς γῆς. 0΄. « Τὰ φύλλα αὐτοῦ, φησὶν, ὡραῖα, καὶ ὁ καρπὸς αὐτοῦ πολύς.» Καλεῖ δὲ φύ.1.11α μὲν τὴν ὁρωμένην εὐπρέπειαν, τὴν ἐν ἐσθῆτι, καὶ θρόνῳ, καὶ βζσιφόρον. Διὸ ποιλὺν τὸν καρπὸν, ἀλλ᾽ οὗ κα.λὸν", ἔφη" οὐ γὰρ εἶχε τὸ δίκαιον. « Καὶ τροφὴ πάντων ἐν αὐτῷ.» Οἵ τε γὰρ γεωργοῦντες, διὰ τῆ; αὐτοῦ χηξεμονίας εἰρήνης ἀπολαύοντες, τοὺς ἀπὸ τῆς γῆς καρποὺς ἐχομίξζοντο" οἵ τε στρατευόμενοι, παρ᾽ αὐτοῦ τὰ σιτηρέσια κομιζόμενοι, τὴν ἐν ὅπλοις ἐποιοῦντο ζωΐν, « Ὑποχάτω αὐτοῦ, φησὶν, χατεσχήνουν τὰ ὑγρίσ τὰ ἄγρια 35, καὶ ἐν τοῖς; κλάδοις αὑτοῦ χκατώχει τὰ πειεινὰ " τοῦ οὐρανοῦ, καὶ ἐξ αὐτοῦ ἐτρέφετο πᾶσα σάρξ. ν Οἵτε γὰρ θηριώδη βίον ζῶντες βάρδαροι, οἵ τε λογικώτεροι καὶ ἡμερώτεροι, καὶ ὀξεῖς "' καὶ πτηνοὶ τὴν διάνοιαν, ὑπὸ τὴν τούτου ἐξουσίαν ὑς. ε« Ἐθεώρουν τοίνυν, φησὶν, ἐν ὁράματι τῆν νυκτὸς ἐπὶ τῆς κοίτης μου, καὶ ἰδοὺ εἶρ " καὶ ἅγιο; ἀπ᾽ οὐρανοῦ κατέδη. » ΕἾρ καλεῖ 5 τὸν ἐγρηγορότα' τοῦτο γὰρ ἑρμηνεύεται τῇ Ἑλλάδι φωνῇ. ρότα δὲ καλεῖ τὸν ἄγγελον, ἵνα τούτου σημήνῃ τὸ ἀτώματον" ὁ γὰρ σῶμα περικείμενος ὕπνῳ δουλεύει" ὁ δὲ ὕπνου κρείττων σώματος ἐλεύθερος. Εἶδον τοίνυν, φησὶν, ἄγγελον, ἀσώματον ἔχοντα φύσιν, ὃς ἀπ᾽ ὁ τὸν Ἐχχόψατε τὸ δένδρον, καὶ ἐκτίλατε τοὺς κλάδους αὑτοῦ, καὶ ἐκτινάξατε τὰ φύλλα αὐτοῦ " καὶ διασχορπίσατε τὸν καρπὸν αὐτοῦ. » Καὶ βλέπει μὲν τὸν ἄγγελον ἀπ᾽ οὐρανοῦ χαταδεθηχότα, ἵνα μάθῃ, ὡς αὐτὸς ὁ τῶν ὅλων Δεσπότης τὴν κατ᾽ αὐτοῦ ἀπόφασιν ἐποιήσατο. Διδάσχκεται δὲ καὶ τίς ὁ δεδωκὼς αὐτῷ τὴν βασιλείαν, καὶ ἀποτιθέμενος τὴν βατιλείαν" δρᾷ γὰρ τὸ μὲν δένδρον ἐχτεμνόμενον, τοὺς δὲ δους χωριζομέγους, τουτέστι, τοὺς ὑπάρχους, καὶ τοὺς στρατηγοὺς, καὶ σατράπας, καὶ τοὺς ἄλλην τινὰ ἡγεμονίαν παρ᾽ αὐτοῦ πεπιστευμένους " τὰ δὲ φύλλων ἐχρέουσάν τε καὶ μαραϊνομένην" τὸν δὲ ἐκείνῃ περιπεσόντος τῇ συμφορᾷ, οἱ τὸν δασμὸν ἀπαιτοῦντες εἰς ἑαυτοὺς λοιπὸν ἀδεῶς τὸ κέρδος παρέπεμπον. « Σαλευθήτω ὅ", φησὶ, τὰ θηρία ὑποκάτωθεν αὐτοῦ, καὶ τὰ ὄρνεα ἀπὸ τῶν κλάδων αὐτοῦ.» Οἱ γὰρ παρὰ γνώμην δουλεύειν ἠναγχασμένοι, μὴν εὑρόντες τὴν τοῦ βασιλέως μεταθολὴν, τοῦ ὑπακούειν ἀπέστησαν. ν

s΄, x, « Baltasar, ho archōn tōn epaoidōn, hon egō 1" egnōn, hoti Pneuma '" hagion en soi, kai pan mystērion ouk adynatei 15 soi, akouson tēn horasin tou enypniou "7, hou eidon, kai tēn synkrisin autou eipe " moi. Kai hai 5 horaseis tēs chephalēę̄s mou epi tēs klinēs ᾽ mou,» Tous pollous tōn anthrōpōn hai euēmeriai pollakis epilanthanesthai tōn euergetēsantōn paraskeuazousin, hai de chreiai anakalountai tōn eu pepoiēkotōn tēn mnēmēn. Kai hygiainōn men tis to sōma, tēs tou iatrou technēs ou lamthage: tēn mnēmēn" arrhōstią de peripesōn, anamimnēschetai, hōs kai ēdē proteron touto pathōn dia "' tou deinos tou iatrou tēs hygeias apēlausen" houtō kai ho Nadouchodonosor, hēnicha men tous hagious ekeinous tę̄ pyrą paredidoun, tēs tou Daniēl euergesias ouk emnēmoneusen epeidē de palin eiden enypnion, kai thooudon eichen en tę̄ psychę̄, tēs tou Daniēl" anemnēsthē sophias, kai tēs tou prthtero. anaiinē seōs te kai hermēneias. Di kai Pneuma theou echein auton legei, kai pan mystērion hermēneuein hauton hikanon einai, kai parakalei kai touto to enypnion, adēlon hon, dēlon autǭ katastēsai, Eita lege: to enypnion, kai phēsin" « Etheōroun dendron hen mesǭ tēs gē:. (ē΄. Kai to hypsos autou ephthasen ᾽5 heōs tou ouranou, kai to kytos autou eis ta perata tēs 5" gēs. » Dia hoe tou dendrou auton ephē sēmainesthai ho makarios Daniyl, to de hytos legei phthasai heōs tou ouranou, hou tēn physin tou dendrou sēmainōn, alla tous logitmou? kai ta? phantasias. Dio kai ho Hēsaïas y elegen" « Hepaxei ho Theos epi ton noun tyn megan. ton basilea tōn ᾿Assyriōn, kai epi to hypsos tēs doxēs tōn ophthalmōn autou. n Noun de megan auton prosēgoreusen, hōs megala phantasthenta, kai oneiropolēsanta, ha meta brachea diēgēsato" « Sy gar eipas. Hepanō tōn asterōn n᾽ thēsō ton thronon mou, kai esomai homoios tǭ HyPsistǭ. » Dia touto horą to hypsos tou dendrou ephthachos heōs tou ouranou " epeidē de kai, hōs epo: eipein, pasēs tēs oikoumenēs ekratēsen, horą tou dendrou to kytos, toutest', ton onkon tou heurous, ektathen mechris sytōn tōn peratōn tēs gēs. 0΄. « Ta phylla autou, phēsin, hōraia, kai ho karpos autou polys.» Kalei de phy.1.11a men tēn horōmenēn euprepeian, tēn en esthēti, kai thronǭ, kai bzsiphoron. Dio poilyn ton karpon, all᾽ hou ka.lon", ephē" ou gar eiche to dikaion. « Kai trophē pantōn en autǭ.» Hoi te gar geōrgountes, dia tē? autou chēxemonias eirēnēs apolauontes, tous apo tēs gēs karpous echomixzonto" hoi te strateuomenoi, par᾽ autou ta sitēresia komizomenoi, tēn en hoplois epoiounto zōïn, « Hypochatō autou, phēsin, chateschēnoun ta hygris ta agria 35, kai en tois? kladois hautou chkatōchei ta peieina " tou ouranou, kai ex autou etrepheto pasa sarx. n Hoite gar thēriōdē bion zōntes bardaroi, hoi te logikōteroi kai hēmerōteroi, kai oxeis "' kai ptēnoi tēn dianoian, hypo tēn toutou exousian hys. e« Etheōroun toinyn, phēsin, en horamati tēn nyktos epi tēs koitēs mou, kai idou eir " kai hagio? ap᾽ ouranou katedē. » EIr kalei 5 ton egrēgorota' touto gar hermēneuetai tę̄ Helladi phōnę̄. rota de kalei ton angelon, hina toutou sēmēnę̄ to atōmaton" ho gar sōma perikeimenos hypnǭ douleuei" ho de hypnou kreittōn sōmatos eleutheros. Eidon toinyn, phēsin, angelon, asōmaton echonta physin, hos ap᾽ ho ton Echchopsate to dendron, kai ektilate tous kladous hautou, kai ektinaxate ta phylla autou " kai diaschorpisate ton karpon autou. » Kai blepei men ton angelon ap᾽ ouranou chatadethēchota, hina mathę̄, hōs autos ho tōn holōn Despotēs tēn kat᾽ autou apophasin epoiēsato. Didaschketai de kai tis ho dedōkōs autǭ tēn basileian, kai apotithemenos tēn batileian" drą gar to men dendron echtemnomenon, tous de dous chōrizomegous, toutesti, tous hyparchous, kai tous stratēgous, kai satrapas, kai tous allēn tina hēgemonian par᾽ autou pepisteumenous " ta de phyllōn echreousan te kai maraïnomenēn" ton de ekeinę̄ peripesontos tę̄ symphorą, hoi ton dasmon apaitountes eis heautous loipon adeōs to kerdos parepempon. « Saleuthētō ho", phēsi, ta thēria hypokatōthen autou, kai ta ornea apo tōn kladōn autou.» Hoi gar para gnōmēn douleuein ēnanchasmenoi, mēn heurontes tēn tou basileōs metatholēn, tou hypakouein apestēsan. n

6–7. "Belteshazzar, chief of the enchanters, whom I know to have the holy Spirit in you, and no mystery is beyond your power, hear the vision of the dream that I saw, and tell me its interpretation. And the visions of my head upon my bed …" Prosperity often makes most people forget their benefactors, while need recalls the memory of those who did them good. A person healthy in body does not remember the physician's art; but when he falls ill, he remembers that when he suffered this before, he regained his health through such-and-such a physician. So too Nebuchadnezzar did not remember Daniel's benefaction when he was handing those saints over to the fire; but when he again saw a dream [and was perplexed] and had turmoil in his soul, he remembered Daniel's wisdom and how he had earlier recalled [the dream] and interpreted it. That is why he says that he has the Spirit of God and is able to interpret every mystery, and he asks him to make plain to him this dream too, which is obscure. Then he tells the dream, and says: "I was watching, and behold, a tree in the middle of the earth, (8) and its height reached to heaven, and its breadth to the ends of the earth." Blessed Daniel said that he himself was signified by the tree. He says that its height reached to heaven, signifying not the nature of the tree but his reasonings and imaginings. That is why Isaiah too said: "God will bring [punishment] upon the great mind, the king of the Assyrians, and upon the height of the glory of his eyes." He called him a great mind as one who imagined and dreamed great things, which he recounted shortly after: "For you said: Above the stars I will set my throne, and I will be like the Most High." For this reason he sees the height of the tree reaching to heaven; and since he ruled, so to speak, the whole world, he sees the breadth of the tree, that is, the bulk of its width, stretched out to the very ends of the earth. (9.) "Its leaves," he says, "were beautiful, and its fruit abundant." By leaves he means the visible splendor of his clothing, his throne and his bodyguard. That is why he said that the fruit was abundant but not good, for it lacked justice. "And food for all was in it." For the farmers, enjoying peace through his care, gathered in the fruits of the earth, and the soldiers, receiving their rations from him, lived their life under arms. "Under it," he says, "the wild beasts made their dwelling, and in its branches the birds of heaven lodged, and all flesh was fed from it." For both the barbarians who live a beastlike life and the more rational and gentler peoples, sharp and winged in mind, [were] under his authority. (10.) "I was watching, then," he says, "in a vision of the night upon my bed, and behold, an ir and a holy one came down from heaven." He calls the waking one "ir"; for that is how it is translated into the Greek language. He calls the angel a waking one to signify that it is bodiless; for one who is clothed with a body is a slave to sleep, while one who is superior to sleep is free of a body. I saw, then, he says, an angel of bodiless nature, who from [heaven came down … and said: (11)] "Cut down the tree, and lop off its branches, and shake off its leaves, and scatter its fruit." He sees the angel come down from heaven so that he may learn that the Master of the universe himself pronounced the sentence against him. He is taught also who it is that gave him the kingdom and who takes the kingdom away. For he sees the tree being cut down and the [branches] being separated, that is, the governors, the generals, the satraps and those entrusted by him with any other command; and the [splendor] of the leaves falling and withering. And when he fell into that misfortune, those who collected the tribute … thereafter fearlessly diverted the gain to themselves. "Let the beasts," he says, "be shaken from under it, and the birds from its branches." For those who had been forced to serve against their will, finding the king changed, ceased to obey him.

Textual problem in this passage: see the notes.

Dan 4:9–14 (quotation, high confidence) · Isa 10:12 (quotation, high confidence) · Isa 14:13–14 (quotation, high confidence)

Notes and citation

Summary: Remembering Daniel only in his need, the king tells him the dream of the great tree, whose height, breadth, leaves and fruit Theodoret explains as Nebuchadnezzar's pride and empire, and the watcher's sentence as God's decree to cut it down.

Greek Daniel 4:6–11 corresponds to Dan 4:9–14. Several lemmas (verses 8, 9, 10, 11) begin inside this section; Migne's numerals for some were lost in the OCR.
Lines are lost in the OCR in several places (after "saw a dream", after "who from [heaven]", and in the comment on the leaves and the tribute collectors); gaps are marked "…" and bracketed words are supplied for sense.
"Ir" is Theodotion's transcription of the Aramaic word for "watcher"; Theodoret renders it "the waking one" (ἐγρήγορος).

Notes on the original text

Digital text corrected (Latin column read as Greek letters; apparatus and Latin column read into the text; apparatus read into the text): Πυόθαηι, φαΐ θυ [πιο [1 ποῖ, αυΐ ϑρίνίία!η Ποῖ βαποίμμη Πα να ἴῃ 8θρβο. ν 5 ἀρχ. εἰς μαρτ. Ὁδ68. ἰη Β. 2 ἕν, Β ργιβηὶ. ὅτι.. ἤὔἐπ. ἃ οἱ Β ργβη). οἱ. " οὖν. Βὥν. 8 καὶ -- πᾶσι, 68. ἴῃ Δ, “ γάρ. "} "ἕως --- Δανιῆλ. Α ἕως ἦλθε Δανιήλ. δ πν. Α δι]. Θεοῦ. 6 Α ἀδυνατήσει. Β κοίτης. ᾽ διά, Β ριιη. καί. 12. Β προτίθησιν. ι| ἐν, Δ 4}. μου. 1 ὃν ἐγώ. [)65. ἴῃ Β, 580 Α Πηροῖ ἐγώ. 184 οἱ ἢ. ἰπόν, " αἱ, 1} τάς, ν᾽ γλν. Α εἱ νἱθογαῖ, οἱ δηΐηνο μογίμν θεῖον ορ8οῖ, Θαηΐο 5 βαρὶ Α → ; εἴ ἃ οἰ πιγϑίογίιηιν ᾿ἱαγργοία αι αμ} 6556 ἀπο"; "ἃ Το θη δ0 : ͵ σοι θοὰς δι ρα ῦ ἠνου δι πη ϑϑι, τοσθην οἱ δυροῦ δἰπτυἀ δι σίγα! ὁου!ογαπν 6} 5 δ.» Μ ἐπ τοι ποσοῖς ἴῃ ΘΕῸ} πθο, οἱ σοὺ ἰγ οἱ ϑδηοι5. 46 σοΐο → ; 8. τῆς τοῦ Δανιήλ. ἔχ [Ὁ εν αθ ει ἰφοσποιι γγελος. 5. καλ. Β ρει, δέ, ἢ ῦ Δ 1: αὐτόν. Ἐκ ἢ ξυρρ!. λύνλη τὸ δένδρην καὶ ἴσχυσε, καὶ τὸ ὕψο: αὐτοῦ. ν᾽ τῆς. Α ρυίδηι. πάσης. δ χ ὁξ, ς᾽ Β. 15 ἢ ἔφθανεν. ἴπ Α ρτγάᾶπι. πολύ. Καὶ ἐμεγα- 3. αὶ ἄστρων. → ; ἢ οὐπνογίοθδῃι. « Οοπιηονοδηΐυγ, → .

Cite (SBL): Theodoret, Comm. Dan. 4.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-6

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.12PG 81

ιβ'. «Πλὴν τὴν φυὴν τῶν ῥιζῶν αὐτοῦ ἐν τῇ γῇ ἐάσατε καὶ ἐν δεσμῷ, φησὶ, σιδη οῷ καὶ χαλκῷ, καὶ ἐν τῇ χλόῃ τῇ ἔξω, καὶ ἐν τῇ δρόσῳ τοῦ οὐρανοῦ αὖλισθήσεται. » Ὡς γὰρ φρενοῦλαδείᾳ, καὶ παραγὼς, καὶ χορυθαντιῶν, καὶ κατὰ πάντων λυττῶν, ἀναγχχίω: δεσμὰ περιέκειτο ἀλλ᾽ ὅμως οὐδὲ ταῦτα ἧν ἱκανὰ ἔνδον αὐτὸν κατέχειν " ἀλλὰ δραπετεύων ια΄. « Καὶ ἐφώνησεν ἐν ἰσχύϊ, καὶ οὕτως εἴπενδ".Α κτηνῶν δίκην τὴν πόαν σιτούμενος. Τοῦτο γὰρ ση- « Καὶ μετὰ τῶν θηρίων ἡ μερὶ; αὐτοῦ" ἐν τῷ χόρτῳ τῆς γῆς ἡ καρδία ν᾽ αὑτοῦ " ἀπὸ τῶν ἀνθρώπων ἀλλοιωθήεται.(ιγ΄.) Καὶ καρδία θηρίου δοθήσεται αὐτῷ, καὶ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπ᾽ αὐὖτόν. ν» Καὶ τοῦτο δὲ τὴν τοῦ Θεοῦ μακροθυμίαν δηλοῖ" χρόνῳ γὰρ βραχεῖ τὴν τιμωρίαν περιορίζει, ἀναμένων τὴν ἀπὸ τῆς παιδείας τεχθησομένην μεταμέλειαν. Εἴτα δείχνυτιν, ὡς ἀναντιῤῥήτως ἔσται τὰ εἰρημένα.

ib'. «Plēn tēn phyēn tōn rhizōn autou en tę̄ gę̄ easate kai en desmǭ, phēsi, sidē oǭ kai chalkǭ, kai en tę̄ chloę̄ tę̄ exō, kai en tę̄ drosǭ tou ouranou aulisthēsetai. » Hōs gar phrenouladeią, kai paragōs, kai chorythantiōn, kai kata pantōn lyttōn, ananchchiō: desma periekeito all᾽ homōs oude tauta hēn hikana endon auton katechein " alla drapeteuōn ia΄. « Kai ephōnēsen en ischyï, kai houtōs eipend".A ktēnōn dikēn tēn poan sitoumenos. Touto gar sē- « Kai meta tōn thēriōn hē meri? autou" en tǭ chortǭ tēs gēs hē kardia n᾽ hautou " apo tōn anthrōpōn alloiōthēetai.(ig΄.) Kai kardia thēriou dothēsetai autǭ, kai hepta kairoi allagēsontai ep᾽ auyton. n» Kai touto de tēn tou Theou makrothymian dēloi" chronǭ gar brachei tēn timōrian periorizei, anamenōn tēn apo tēs paideias techthēsomenēn metameleian. Eita deichnytin, hōs anantirrhētōs estai ta eirēmena.

12. "But leave the stump of its roots in the earth, and in a band," it says, "of iron and bronze, and in the grass outside, and in the dew of heaven he shall lodge." Since he was frenzied, deranged, raving like a Corybant and raging against everyone, he was necessarily put in chains; yet not even these were enough to keep him indoors, but he escaped … eating grass like cattle. For this is what is signified: "And his portion is with the beasts in the grass of the earth; his heart shall be changed from that of men. (13.) And a beast's heart shall be given to him, and seven times shall pass over him." This too shows God's long-suffering: he limits the punishment to a short time, waiting for the repentance that the discipline would bring forth. Then he shows that what has been said will certainly come about.

Dan 4:15–16 (quotation, high confidence) · Dan 4:14 (allusion, medium confidence)

Notes and citation

Summary: The stump left in the ground with iron and bronze bands means the king's madness and confinement, limited to seven times so that he might repent.

Greek Daniel 4:12–13 corresponds to Dan 4:15–16.
A line of the lemma of Greek 4:11 ("And he cried aloud and said thus"), displaced by the OCR into this section, is not translated here; a line of the comment after "he escaped" is lost (marked …).

Cite (SBL): Theodoret, Comm. Dan. 4.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-12

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.14PG 81

ιδ΄, « Διὰ συγκρίματος, φησὶν, εἶρ ὁ λόγος, καὶ ῥῆμα ἁγίων 38 τὸ ἐπερώτημα. ν ᾿Αψευδὴς, φησὶν, ὁ λόγος" ἄγγελος γὰρ ἅγιο; ὁ εἰρηκὼς, ἐγρηγορὼς, ἀσώματος. Εἴρηται δὲ ταῦτα, φησὶ, καὶ γίνεται “7, οὐ μάτην, ἀλλ᾽ « Ἵνα γνῶσιν οἱ ζῶντες, ὅτι κυριξύει ὁ Ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων, καὶ ᾧ ἐὰν δ᾽ δόξῃ, δώσει αὐτὴν, καὶ ἐξουθένημα "5 ἀνθρώπου δ᾽ ἀναστήσει ἐπ᾽ αὐτήν. » Ταῦτα, φησὶν, ὁ ἄγγελος ἔφη, ὅτι τούτου χάριν τὰ κατὰ τὸ δένδρον γενέσεται, ἵνα διὰ τούτου μάθωσιν ἅπαντες, ἕνα εἶναι Θεὸν "" Δεσπότην καὶ βασιλέα, τοὺς ἐπὶ γῆς χα. ἰστῶντα βασιλέας, καὶ ἐγχειρίζοντα, ᾧ ἐὰν "" θέλῃ, τὴν βασιλείαν. Δεικνὺς γὰρ τὴν ἑαυτοῦ ἐξουσίαν, καὶ τὸν εὐτελέστατον ἔστιν ὅτε, καὶ οὐδὲν εἶναι νομιζόμενον, ἀποφαίνει βασιλέα, καὶ τοὺς ἐν τοῖς μεγίστοι; ὄντας ἀξιώμασιν ὑπακούειν αὐτῷ παρασχευάζε!. Οὕτω πληρώσας τὸ τοῦ ἐνυπνίου διήγημα, φησὶ πρὸς τὸν Δανιήλ᾽

id΄, « Dia synkrimatos, phēsin, eir ho logos, kai rhēma hagiōn 38 to eperōtēma. n ᾿Apseudēs, phēsin, ho logos" angelos gar hagio? ho eirēkōs, egrēgorōs, asōmatos. Eirētai de tauta, phēsi, kai ginetai “7, ou matēn, all᾽ « Hina gnōsin hoi zōntes, hoti kyrixyei ho Hypsistos tēs basileias tōn anthrōpōn, kai hǭ ean d᾽ doxę̄, dōsei autēn, kai exouthenēma "5 anthrōpou d᾽ anastēsei ep᾽ autēn. » Tauta, phēsin, ho angelos ephē, hoti toutou charin ta kata to dendron genesetai, hina dia toutou mathōsin hapantes, hena einai Theon "" Despotēn kai basilea, tous epi gēs cha. istōnta basileas, kai encheirizonta, hǭ ean "" thelę̄, tēn basileian. Deiknys gar tēn heautou exousian, kai ton eutelestaton estin hote, kai ouden einai nomizomenon, apophainei basilea, kai tous en tois megistoi? ontas axiōmasin hypakouein autǭ parascheuaze!. Houtō plērōsas to tou enypniou diēgēma, phēsi pros ton Daniēl᾽

14. "The word is through the decree of the ir, and the question is a word of the holy ones." The word is truthful, he says; for it was a holy angel who spoke it, wakeful and bodiless. These things are said, he says, and happen not in vain, but "so that the living may know that the Most High rules over the kingdom of men, and will give it to whomever he pleases, and will set up over it the lowliest of men." This, he says, is what the angel said: that what concerns the tree will happen for this reason, so that through it everyone may learn that there is one God, Master and King, who sets up the kings on earth and entrusts the kingdom to whomever he wishes. To show his own authority, he sometimes makes king the meanest of men, one thought to be nothing, and causes those in the highest ranks to obey him. Having thus finished telling the dream, he says to Daniel:

Dan 4:17 (quotation, high confidence)

Notes and citation

Summary: The angel's sentence teaches that the Most High rules the kingdoms of men and gives them to whom he wills, even the lowliest.

Greek Daniel 4:14 corresponds to Dan 4:17.

Notes on the original text

Digital text corrected (apparatus and Latin column read into the text): 8 χ, οὖς. εἶπ. ες. Β ἀνθρώπων. ἴη Β. 6. Β ἅγιον, 5} Β καὶ γάρ ἔστιν. 3. καὶ ἐ, τι φ. αὐτοῦ, ἔχ 1} διρρ!]. 33 Β Κύριός ἐστιν. 39} ἅν, 9.Α ἐξουδένωμα. δ' Δ οἱ (6.»}}} δ ἷπὶ ἰν ΩγΔη}8 και] οἰ παι οι θι5 ἐππιαηίν, ἴῃ 6, 500 16 ὁ8η} ᾿Δ 1 αηΐ όϑ11 ἀστὶ, οἱ ἴῃ Α → .

Cite (SBL): Theodoret, Comm. Dan. 4.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-14

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.15PG 81

ιε΄. ε« Τοῦτο τὸ ἑνύπνιον εἶδον "" ἐγὼ Ναθδουχοδονόσορ ὁ βασιλεύς " καὶ σὺ, Βαλτάσαρ, πὸ σύγκριμα εἰπὲ κατέναντι » ἀντὶ τοῦ, ἀληθῶς καὶ ἀχριθῶς᾽ « ὅτι πάντες οἱ σοφοὶ τῆς βασιλείας μου οὐ δύνανται τὸ σύγκριμα αὐτοῦ δηλῶσαί μοι, σὺ δὲ δύνασαι “. ν Καὶ τὴν αἰτίαν δεικνὺς, ε« Ὅτι, φησὶ, Πνεῦμα θεοῦ Β ἅγιον ἐν σοί. ν Οἱ μὲν γὰρ ἀνθρωπίνοις κέχρηνται λογισμοῖς, σὺ δὲ παρὰ Θεοῦ μανθάνεις τὰ κεκρυμμένα.

ie΄. e« Touto to henypnion eidon "" egō Nathdouchodonosor ho basileus " kai sy, Baltasar, po synkrima eipe katenanti » anti tou, alēthōs kai achrithōs᾽ « hoti pantes hoi sophoi tēs basileias mou ou dynantai to synkrima autou dēlōsai moi, sy de dynasai “. n Kai tēn aitian deiknys, e« Hoti, phēsi, Pneuma theou B hagion en soi. n Hoi men gar anthrōpinois kechrēntai logismois, sy de para Theou manthaneis ta kekrymmena.

15. "This is the dream that I, King Nebuchadnezzar, saw; and you, Belteshazzar, tell the interpretation straight out" (that is, truly and precisely), "for all the wise men of my kingdom cannot make its interpretation known to me, but you can." And to show the reason, he says: "For the holy Spirit of God is in you." They use human reasonings, but you learn hidden things from God.

Dan 4:18 (quotation, high confidence)

Notes and citation

Summary: The king asks Daniel to interpret the dream, since his wise men cannot and Daniel has the Spirit of God.

Greek Daniel 4:15 corresponds to Dan 4:18.

Cite (SBL): Theodoret, Comm. Dan. 4.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-15

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.16PG 81

ις΄. « Τότε Δανιὴλ, οὗ τὸ ὄνομα Βαλτάσαρ, ἐπηνεώθη ὡσεὶ ὥραν μίαν, καὶ οἱ διαλογισμοὶ αὐτοῦ συνετάρασσον αὑτόν. » "ἔδει γὰρ δειχθῆναι τὴν ἀνθρωπίνην ἀσθένειαν, καὶ τότε ἀναφανῆνα: τὴν ἐμπνέουσαν χάριν. ε« ᾿Ἀπεχρίθη τοίνυν ὁ βασιλεὺς, καὶ εἶπε Βαλτάσαρ, τὸ ἐνύπνιον τοῦτο 5 καὶ ἡ σύγκρισις αὐτοῦ " μὴ κατασπευσάτω σε. ν Εἰδὃς γὰρ αὐτὸν ἐφιέμενος ὅπερ ἀγνοεῖ " λέγει τοίνυν αὐτῷ " Μὴ σφύὃρα ἐπείγου, ἀλλὰ κοτὰ σχολὴν τὰ μηννόμενα διὰ ποῦ ἐνυπνίου εὑρὼν, ταῦτά μοι δῖ,)λα κατάστησον. « ᾿Απεχρίθη τοίνυν "9 ὁ Βαλτάσαρ, καὶ εἶπε "᾽' Κύριέ μου βασιλεῦ 5', τὸ δ ἐνύπνιον τοῦτο δ᾽ τοῖς μισοῦσί σε, καὶ ἡ σύγκρισις αὑτοῦ τοῖς ἐχθροῖς σον.» Σφόδρα σοφῶς καὶ συνετῶς ἀπεύχεται μὲν αὐτῷ λυπηρὰ δ" τοῦ προοιμίου ἀρξάμενος, σημαίνει δὲ ὅμυ; τὴν ἀλήθειαν. ἐξ’, τη. ε Τὸ δένδρον, φησὶ, τὸ δ μεγσολυνθὲν καὶ ἰσχυχὸς ὅδ, οὗ τὸ ὕψος ἔφθασεν εἰς τὸν οὐρανὸν, καὶ τὸ κῦτος αὐτοῦ εἰς πᾶσαν τὴν γῆν. Καὶ τὰ φύλλα αὐτοῦ εὐθαλῇ, καὶ ὁ καρπὸς αὐτοῦ πολὺς, καὶ τροφὴ πᾶσιν ἐν αὐτῷ, ὑποχάτω αὐτοῦ κατῴκει 5 τὰ θηρία τὰ ἄγρια, καὶ ἐν τοῖς κλάδοις αὐτοῦ χατεσχήνουν τὰ ὄρνεα τοῦ οὐρανοῦ, σὺ εἶ, βασιλεῦ. » “Ἄξιον δὲ θαυμάσαι τοῦ Δανιὴλ τὴν σοφίαν " οὐ γὰρ ἁπλῶς εἶπε, Τὸ δένδρον τὸ μέγα, ἀλλὰ, «ε Τὸ μεγαλυνθὲν καὶ τὸ ῦ ἰσχυχός "ν» τουτέστιν, Οὐκ ἄνωθεν ἦσθα μέγας, ἀλιὰ κατὰ μέρος γεγένησα! 8, καὶ τὴν ἰσχὺν δὲ οὐκ ἐξ ὠδίνων ἔσχες, ἀλλὰ κατὰ βραχὺ ταύτην πρυσέλαθες. Διὸ πάλιν ἐπάγει"

is΄. « Tote Daniēl, hou to onoma Baltasar, epēneōthē hōsei hōran mian, kai hoi dialogismoi autou synetarasson hauton. » "edei gar deichthēnai tēn anthrōpinēn astheneian, kai tote anaphanēna: tēn empneousan charin. e« ᾿Apechrithē toinyn ho basileus, kai eipe Baltasar, to enypnion touto 5 kai hē synkrisis autou " mē kataspeusatō se. n Eidos gar auton ephiemenos hoper agnoei " legei toinyn autǭ " Mē sphyora epeigou, alla kota scholēn ta mēnnomena dia pou enypniou heurōn, tauta moi di,)la katastēson. « ᾿Apechrithē toinyn "9 ho Baltasar, kai eipe "᾽' Kyrie mou basileu 5', to d enypnion touto d᾽ tois misousi se, kai hē synkrisis hautou tois echthrois son.» Sphodra sophōs kai synetōs apeuchetai men autǭ lypēra d" tou prooimiou arxamenos, sēmainei de homy? tēn alētheian. ex’, tē. e To dendron, phēsi, to d megsolynthen kai ischychos hod, hou to hypsos ephthasen eis ton ouranon, kai to kytos autou eis pasan tēn gēn. Kai ta phylla autou euthalę̄, kai ho karpos autou polys, kai trophē pasin en autǭ, hypochatō autou katǭkei 5 ta thēria ta agria, kai en tois kladois autou chateschēnoun ta ornea tou ouranou, sy ei, basileu. » “Axion de thaumasai tou Daniēl tēn sophian " ou gar haplōs eipe, To dendron to mega, alla, «e To megalynthen kai to y ischychos "n» toutestin, Ouk anōthen ēstha megas, alia kata meros gegenēsa! 8, kai tēn ischyn de ouk ex ōdinōn esches, alla kata brachy tautēn pryselathes. Dio palin epagei"

16. "Then Daniel, whose name was Belteshazzar, was dumbfounded for about an hour, and his thoughts troubled him." Human weakness had to be shown, and then the grace that inspired him had to appear. "Then the king answered and said: Belteshazzar, do not let the dream and its interpretation hurry you." For he knew that Daniel was eager to find what he did not yet know; so he says to him: Do not be in too great a hurry, but when you have found at leisure what the dream signifies, make it plain to me. "Then Belteshazzar answered and said: My lord, O king, may the dream be for those who hate you, and its interpretation for your enemies." Very wisely and prudently, beginning with a preface, he prays that the grievous things may be averted from him, and yet he indicates the truth.

17–18. "The tree," he says, "that grew great and strong, whose height reached to heaven and its breadth to all the earth, whose leaves were flourishing and its fruit abundant, with food for all in it, under which the wild beasts dwelt, and in whose branches the birds of heaven lodged, is you, O king." Daniel's wisdom deserves admiration. He did not say simply "the great tree" but "that grew great and strong": that is, You were not great from the beginning but became so little by little, and you did not have your strength from birth but acquired it by degrees. That is why he adds again:

Dan 4:19–22 (quotation, high confidence)

Notes and citation

Summary: Daniel, troubled at first, tactfully wishes the dream on the king's enemies and then tells him plainly that he is the tree that grew great.

Greek Daniel 4:16–18 corresponds to Dan 4:19–22. A new lemma (verses 17–18) begins inside this section.

Cite (SBL): Theodoret, Comm. Dan. 4.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-16

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.19PG 81

ιθ΄. « Ὅτι ἐμεγαλύνθης, καὶ ἴσχυσας, καὶ ἡ μεγαλωσύνη σου ἐμεγαλύνθη καὶ ἔφθασεν εἰς τὸν οὐρανὸν, καὶ ἡ χυρεία σου εἰς τὰ πέρατα τῆς γῆς. » Καὶ ταῦτα δὲ σφόδρα ἁρμοδίω; καὶ προσφόρως οὐρανῷ καὶ τῇ προσήρμοσε' τὴν μὲν γὰρ κυρείαν εἶπεν ἐφθαχένει εἰς τὰ πέρατα τῆς γῆς, τουτέστι τὴν ἐξουσίαν " εἰς δὲ τὸν οὐρανὸν οὐκέτι τὴν κυρείαν, ἀλλὰ τὴν μεγαλωσύνην, τουτέστι, τὴν τοῦ λογισμοῦ φαντασίαν.

ith΄. « Hoti emegalynthēs, kai ischysas, kai hē megalōsynē sou emegalynthē kai ephthasen eis ton ouranon, kai hē chyreia sou eis ta perata tēs gēs. » Kai tauta de sphodra harmodiō? kai prosphorōs ouranǭ kai tę̄ prosērmose' tēn men gar kyreian eipen ephthachenei eis ta perata tēs gēs, toutesti tēn exousian " eis de ton ouranon ouketi tēn kyreian, alla tēn megalōsynēn, toutesti, tēn tou logismou phantasian.

19. "For you have grown great and strong, and your greatness has grown and reached to heaven, and your dominion to the ends of the earth." He fitted these words very aptly and suitably to heaven and to earth. He said that the dominion, that is, the authority, reached to the ends of the earth; but to heaven he assigned not the dominion but the greatness, that is, the imagination of his reasoning.

Dan 4:22 (quotation, high confidence)

Notes and citation

Summary: Daniel applies the tree's height to the king's proud imagination and its breadth to his worldwide rule.

Greek Daniel 4:19 corresponds to the second half of Dan 4:22.

Notes on the original text

Digital text corrected (Latin column read as Greek letters; apparatus read into the text): Μ᾿ Θεόν, Ὠ65. ἰὴ Β- " Β ἄν. 5"Ὰ ὃ ἴδον. Ὁεθ. ἱπ Α ει Β 55 αὖτ, Ὁ 66. ἴῃ Α. ἃ ριίῷιη. ἔστιι. 58 τοῦτο. Πὲ5. ἴῃ Α. δ᾽ λυπι Β Ῥγιθμν. τό 57 Δ κατῴκουν. δ᾽ γεγ. Β ληά. 48 κατ Ώρϑ, ἰπ "Ψ τοίν͵ Β οὖν. “4 δύν' Α ργῶηι). Δανιήλ, Ν7 τοῦτο. 80 εἶπε, Β λέγει, δῖ μι. βασ. θ65. ἰπ Α. ὁ τό. ΡΓέδιΙ. τά, 85 τό, Α ρίπῃι. ὃ εἶδες. δὲ ἰσχ. ἃ εἰ Β → ; Α ἤπ65 ἰδγγαδ, 06 68, ροϊοβίδίαπι : δὰ ἐῖυπι → .

Cite (SBL): Theodoret, Comm. Dan. 4.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-19

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.20PG 81

κ', κα΄, ε Καὶ ὅτι εἶδεν, φησὶν "5, ὁ βασιλεὺς εἰρ "καὶ ἅγιον χαταδαίνοντα ἐκ τοῦ οὐρανοῦ, καὶ εἶπεν " Ἐκτίλατε τὸ δένδρον, καὶ διαφθείρετε 60 αὐτό" πλὴν τὴν φυὴν τῶν ῥιζῶν αὐτοῦ ἐν τῇ γῇ ἐάσατε, καὶ ἐν δεσμῷ σιδηρῷ καὶ χαλκῷ, καὶ ἐν τῇ χλόῃ τῇ ἕξω, καὶ ἐν τῇ δρόσῳ τοῦ οὐρανοῦ αὐλιαθήσεται, καὶ μετὰ θηρίων ἀγρίων ἡ μερὶς αὑτοῦ, ἕως οὗ ἑπτὰ καιροὶ ἀλλοιωθῶσιν ἐπ᾽ αὐτόν 4. Καὶ τοῦτο ἡ σύγκρισις αὐτοῦ, βασιλεῦ. » Καὶ ἀξιόπιστον ποιῶν τὸν λόγον, ἀναγκαίως ἐπήγαγε" ε Καὶ σύγκριμα ἐστὶν 55, ὃ ἔφθασεν ἐπὶ τὸν χύριόν μου τὸν βασιλέα.» Ἐντεῦθεν ἔστιν ἀχριθῶς καταμαθεῖν τῆς ἀποστολικῆς διδασκαλία: τὸ χρήσιμον. « Πᾶσα γὰρ, φησὶ, ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποταττέσθω.ν Καὶ γὰρ καὶ ὁ μακάριος Δανιὴλ χύριον αὑτὸν 5 τὸν δυσσεδῇ βασιλέα καλεῖ, καὶ τῷ νόμῳ τῆς ἐξουσίας πειθόμενος, ταῖς πρεπούσαις προσηγορίαις κέχρηται, καὶ λυπηρὰν οὖσαν τοῦ ἐνυπνίου τὴν ἀλήθειαν ὑποδείκνυσιν.

k', ka΄, e Kai hoti eiden, phēsin "5, ho basileus eir "kai hagion chatadainonta ek tou ouranou, kai eipen " Ektilate to dendron, kai diaphtheirete 60 auto" plēn tēn phyēn tōn rhizōn autou en tę̄ gę̄ easate, kai en desmǭ sidērǭ kai chalkǭ, kai en tę̄ chloę̄ tę̄ hexō, kai en tę̄ drosǭ tou ouranou auliathēsetai, kai meta thēriōn agriōn hē meris hautou, heōs hou hepta kairoi alloiōthōsin ep᾽ auton 4. Kai touto hē synkrisis autou, basileu. » Kai axiopiston poiōn ton logon, anankaiōs epēgage" e Kai synkrima estin 55, ho ephthasen epi ton chyrion mou ton basilea.» Enteuthen estin achrithōs katamathein tēs apostolikēs didaskalia: to chrēsimon. « Pasa gar, phēsi, psychē exousiais hyperechousais hypotattesthō.n Kai gar kai ho makarios Daniēl chyrion hauton 5 ton dyssedę̄ basilea kalei, kai tǭ nomǭ tēs exousias peithomenos, tais prepousais prosēgoriais kechrētai, kai lypēran ousan tou enypniou tēn alētheian hypodeiknysin.

20–21. "And since the king saw an ir and a holy one coming down from heaven, and he said: Pluck up the tree and destroy it; but leave the stump of its roots in the earth, and in a band of iron and bronze, and in the grass outside, and in the dew of heaven he shall lodge, and his portion shall be with the wild beasts, until seven times are changed over him: this is its interpretation, O king." And to make his word trustworthy, he necessarily added: "And it is a decree that has come upon my lord the king." From this one can learn precisely how useful the apostolic teaching is: "Let every soul be subject to the governing authorities." For blessed Daniel too calls the impious king lord; obeying the law of authority, he uses the fitting titles, and yet he shows him the truth of the dream, grievous as it is.

Dan 4:23–24 (quotation, high confidence) · Rom 13:1 (quotation, high confidence)

Notes and citation

Summary: Daniel applies the watcher's sentence to the king, calling him lord as Paul teaches subjects to honor authorities, yet telling him the hard truth.

Greek Daniel 4:20–21 corresponds to Dan 4:23–24.

Cite (SBL): Theodoret, Comm. Dan. 4.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-20

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.22PG 81

κβ΄. ε Ἐχδιώξουσι γάρ σε, φησὶν, ἀπὸ τῶν ἀνθρώπων, καὶ μετὰ θηρίων ἀγρίων ἔσται ἡ κατοικία σου, καὶ χόρτον ὡς βοῦν ψωμιοῦσί σε, καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ τὸ σῶμά σου βαφήσεται, καὶ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπὶ σοί ὁδ, ν 'Ἑπτὰ δὲ καιροὺς οἱ μὲν ἔφασαν ἑπτὰ ἔτη, οἱ δὲ π“ρία καὶ ἥμισυ. Οὐ γὰρ εἰς τέσσαρας τροπὰς ἡ θεία Γραφὴ τὸν ἐνιαυτὸν διαιρεῖ, ἀλλ᾽ εἰς δύο τὰς γενιχωτάτας, χειμῶνα καὶ θέρος " ἑπτὰ οὖν τοιαῦτα τμήματα τρία καὶ ἥμισυ πληροῖ ἔτη 5" Τοσοῦτον δὲ, φησὶν, ἐν τῇ συμφορᾷ διατελέσεις χρόνον" « ἕω; οὗ γνῷς, ὅτι κυριεύει ὁ Ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων, καὶ ᾧ ἐὰν δόξῃ, δώσει αὐτήν.» Ἐπειδὴ γὰρ ὀνειροπολεῖς εἶναι θεὸς, μᾶλλον δὲ καὶ κρείττων Θεοῦ, ἀφαιρεῖταί σου Θεὸς καὶ τὸν ἀνθρώπινον λογισμὸν, καὶ τοῖς θηρίοις “ σε ἐοικέναι ποιήσει, ἵνα τῇ πείρᾳ μάθῃς, τί μὲν ἄνθρωπος, τί δὲ Θεὸς, καὶ τί μὲν ἂἀνθρωπίνη εὐχληρία “5, τί δὲ θεία βασιλεία, καὶ ὅτι ταύτης τυχεῖν ἀδύνατον μὴ βουλομένο" Θεοῦ. γ΄. « Καὶ ὅτι εἶπε, φησίν: Ἑάσατε τὴν φυὴν τῶν ῥιζῶν τοῦ δένδρου “5, ἡ βατιλεία σου σοὶ μενεῖ, ἀφ᾽ ἧς ἂν γνῷς τὴν βασιλείαν 15 τὴν οὐράνιον "". » '᾽Αποἅπαντα, ἐπιγνώσῃ τῆς βασιλείας τὸν χορηγὸν, εἶτα Ὑνοὺς ἀπολήψῃ πάλιν τὴν προτέραν ἐξουσίαν " ἕνα καὶ τῇ ἀφαιρέσει, καὶ τῇ ἀποδόσει, μάθῃς ἀχριδῶς, τίς ὁ τῶν ὅλων χυδερνήτης, τίς ὁ σοφῶς ἅπαντα ἐθύνων καὶ πρυτανεύων. Οὕτως εἰρηκὼς τὰ ἐσόμενα, παραίνεσιν εἰσφέρει καὶ συμθουλὴν ἀρίστην, καὶ κ εἶθ᾽ κδ΄. « Διὰ τοῦτο γὰρ, φησὶ, βασιλεῦ, ἡ βουλὴ μου ἀρεσάτω σοι, καὶ τὰς 15 ἁμαρτίας σου ἐν ἐλεημοσύναῖς λύτρωσαι, καὶ τὰς ἀδικίας "ἢ σου ἐν οἰκτιρμοῖς πενήτων. » Δηλοῖ δὲ διὰ τούτων τὴν ἄπληστον ὠμό. τῆτα ἧἦ κατὰ τῶν ὑπηκόων ἐχρήσατο. Βούλει", τησὶ, φιλανθρωπίας ἀπολαῦσσι; ἐπίδειξαι ταύτην εἰς τοὺς τὴν αὑτὴν σὴὸὶ φύσιν λαχόντας " οὕτω γὰρ πείσεις πὸν δικαστὴν σδέσαι τὴν ἀπειλὴν, καὶ καταλιπεῖν ἁτέλεστον. « Ἴτως γὰρ, φησὶν, ἔσται μακροθυμία τοῖς παραπτώμασί σουΐδι ν Ὃ μὲν οὖν προφήτης ταύτην εἰσηγήσατο τὴν γνώμην " ὁ δὲ μείνας ἀτεράμὼν καὶ ἀχαμπὴς, ἐδέξατο τῆς παρανομίας τὰ ἐπίχειρα, καὶ ἅπερ ἤκουσεν ἀλγεινὰ, ταῦτα τοῖς ὀφίαλμοῖς ἐθεάσατο. Εἶτα καὶ σημαίνει τῆς θείας μακροθυμίας τὸν χρόνον " δυοκαίδεκα γὰρ διαδραμόντῶν μηνῶν, ἐδέξατο ἡ διὰ τῆς προῤῥήσεως ἀπειλὴ τῶν πραγμάτων τὸ τέλος. Καὶ τοσοῦτον χρόνον εἰς μεταμέλειαν εἰληφὼς, κακῶς τὴν τῆς μεταμελείας ἀνάλωτε προθεσμίαν. Πρὸς ὅν ὁ μακάριος εἴποι ἂν Παῦλος εἰκότως " « Ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ μακροθυμίας χατεφρονεῖς, ἀγνοῶν, ὅτ' τὸ χρηστὸν τοῦ Θεοῦ εἰς μετά. νοιάν σε ἄγει; Κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν, θησαυρίζεις σεσυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς, καὶ ἀποκαλύψεως, καὶ 75 δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ" τοῖς μὲν καθ᾽ ὑπομονὴν ἔργου ἀγαθοῦ δόξαν, καὶ τιμὴν, καὶ ἀφθαρσίαν ζητοῦσι, ζωὴν "" αἰώνιον᾽ τοῖς δὲ ἐξ ἐριθείας, καὶ ἀπειθοῦσι μὲν τῇ ἀληθείᾳ, πειῖ- « θομένοις δὲ τῇ ἀδικίᾳ, θυμὸς καὶ ὀργή " θλίψις " καὶ στενοχωρία ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ χατεογαζομένου τὸ κακόν. » Ταῦτα γὰρ συνέβη χὰ τῷ Ναδουχοδονόσορ, τῇ τοῦ Θεοῦ μακροθυμίᾳ εἰς δέον οὗ χρτ,σαμένῳ. Καὶ τυύτου 19 μάρτυς αὐτὸς οὑτω ἔγων "

kb΄. e Echdiōxousi gar se, phēsin, apo tōn anthrōpōn, kai meta thēriōn agriōn estai hē katoikia sou, kai chorton hōs boun psōmiousi se, kai apo tēs drosou tou ouranou to sōma sou baphēsetai, kai hepta kairoi allagēsontai epi soi hod, n 'Hepta de kairous hoi men ephasan hepta etē, hoi de p“ria kai hēmisy. Ou gar eis tessaras tropas hē theia Graphē ton eniauton diairei, all᾽ eis dyo tas genichōtatas, cheimōna kai theros " hepta oun toiauta tmēmata tria kai hēmisy plēroi etē 5" Tosouton de, phēsin, en tę̄ symphorą diateleseis chronon" « heō? hou gnǭs, hoti kyrieuei ho Hypsistos tēs basileias tōn anthrōpōn, kai hǭ ean doxę̄, dōsei autēn.» Epeidē gar oneiropoleis einai theos, mallon de kai kreittōn Theou, aphaireitai sou Theos kai ton anthrōpinon logismon, kai tois thēriois “ se eoikenai poiēsei, hina tę̄ peirą mathę̄s, ti men anthrōpos, ti de Theos, kai ti men aanthrōpinē euchlēria “5, ti de theia basileia, kai hoti tautēs tychein adynaton mē boulomeno" Theou. g΄. « Kai hoti eipe, phēsin: Heasate tēn phyēn tōn rhizōn tou dendrou “5, hē batileia sou soi menei, aph᾽ hēs an gnǭs tēn basileian 15 tēn ouranion "". » '᾽Apoapanta, epignōsę̄ tēs basileias ton chorēgon, eita Hynous apolēpsę̄ palin tēn proteran exousian " hena kai tę̄ aphairesei, kai tę̄ apodosei, mathę̄s achridōs, tis ho tōn holōn chydernētēs, tis ho sophōs hapanta ethynōn kai prytaneuōn. Houtōs eirēkōs ta esomena, parainesin eispherei kai symthoulēn aristēn, kai k eith᾽ kd΄. « Dia touto gar, phēsi, basileu, hē boulē mou aresatō soi, kai tas 15 hamartias sou en eleēmosynais lytrōsai, kai tas adikias "ē sou en oiktirmois penētōn. » Dēloi de dia toutōn tēn aplēston ōmo. tēta hēē kata tōn hypēkoōn echrēsato. Boulei", tēsi, philanthrōpias apolaussi? epideixai tautēn eis tous tēn hautēn sēoi physin lachontas " houtō gar peiseis pon dikastēn sdesai tēn apeilēn, kai katalipein hateleston. « Itōs gar, phēsin, estai makrothymia tois paraptōmasi souïdi n Ho men oun prophētēs tautēn eisēgēsato tēn gnōmēn " ho de meinas ateramōn kai achampēs, edexato tēs paranomias ta epicheira, kai haper ēkousen algeina, tauta tois ophialmois etheasato. Eita kai sēmainei tēs theias makrothymias ton chronon " dyokaideka gar diadramontōn mēnōn, edexato hē dia tēs prorrhēseōs apeilē tōn pragmatōn to telos. Kai tosouton chronon eis metameleian eilēphōs, kakōs tēn tēs metameleias analōte prothesmian. Pros hon ho makarios eipoi an Paulos eikotōs " « Ē tou ploutou tēs chrēstotētos autou, kai tēs anochēs, kai makrothymias chatephroneis, agnoōn, hot' to chrēston tou Theou eis meta. noian se agei? Kata de tēn sklērotēta sou kai ametanoēton kardian, thēsaurizeis sesytǭ orgēn en hēmerą orgēs, kai apokalypseōs, kai 75 dikaiokrisias tou Theou, hos apodōsei hekastǭ kata ta erga autou" tois men kath᾽ hypomonēn ergou agathou doxan, kai timēn, kai aphtharsian zētousi, zōēn "" aiōnion᾽ tois de ex eritheias, kai apeithousi men tę̄ alētheią, peii- « thomenois de tę̄ adikią, thymos kai orgē " thlipsis " kai stenochōria epi pasan psychēn anthrōpou tou chateogazomenou to kakon. » Tauta gar synebē cha tǭ Nadouchodonosor, tę̄ tou Theou makrothymią eis deon hou chrt,samenǭ. Kai tyytou 19 martys autos houtō egōn "

22. "For they will drive you away," he says, "from among men, and your dwelling will be with the wild beasts, and they will feed you grass like an ox, and your body will be bathed by the dew of heaven, and seven times will pass over you." Some have said that the seven times are seven years, others three and a half. For the divine Scripture divides the year not into four seasons but into the two most general, winter and summer; seven such segments make up three and a half years. So long, he says, you will remain in the misfortune, "until you know that the Most High rules over the kingdom of men, and will give it to whomever he pleases." Since you dream that you are a god, or rather even greater than God, God is taking even your human reason away from you and will make you like the beasts, so that you may learn by experience what a human being is and what God is, what human good fortune is and what divine kingship is, and that it is impossible to obtain it unless God wills.

23. "And since it said," he says, "Leave the stump of the roots of the tree, your kingdom will remain yours from [the time] you come to know the heavenly kingdom." … all, you will recognize the giver of the kingdom; then, having come to know him, you will receive back your former authority, so that by both its removal and its restoration you may learn precisely who is the steersman of the universe, who wisely directs and governs all things. Having told him what would happen, he offers exhortation and the best counsel:

24. "Therefore, O king," he says, "let my counsel please you, and redeem your sins by almsgiving and your iniquities by compassion on the poor." By this he shows the insatiable cruelty he had used against his subjects. Do you wish, he says, to enjoy love for humanity? Show it to those who have received the same nature as you; for so you will persuade the judge to quench the threat and leave it unfulfilled. "For perhaps," he says, "there will be long-suffering for your trespasses." The prophet offered this counsel; but the king remained hard and unbending, received the wages of his lawlessness, and saw with his own eyes the painful things he had heard. Then the text also indicates how long the divine long-suffering lasted: after twelve months had passed, the threat of the prediction was fulfilled in fact. Though he had received so much time for repentance, he spent the term set for repentance badly. Blessed Paul could rightly say to him: "Or do you despise the riches of his kindness and forbearance and long-suffering, not knowing that God's kindness is leading you to repentance? But by your hardness and unrepentant heart you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God, who will render to each according to his works: to those who by patience in good work seek glory and honor and incorruption, eternal life; but to those who are contentious and disobey the truth but obey unrighteousness, anger and wrath, affliction and distress on every human soul that does evil." For this is what happened to Nebuchadnezzar, who did not use God's long-suffering as he should. And he himself is witness to this, speaking thus:

Textual problem in this passage: see the notes.

Dan 4:25–27 (quotation, high confidence) · Dan 4:29 (allusion, high confidence) · Rom 2:4–9 (quotation, high confidence)

Notes and citation

Summary: Daniel foretells the king's madness for seven times (which Theodoret reckons as three and a half years) and urges him to atone by mercy to the poor; the king ignores the year's grace given him.

Greek Daniel 4:22–24 corresponds to Dan 4:25–27; the comment on the twelve months refers to Dan 4:29.
Theodoret reports two views of the "seven times" (seven years; three and a half years) and explains the second; he does not name their holders.
A line is lost in the OCR at the start of the comment on verse 23 (marked …).

Notes on the original text

Digital text corrected (Latin column read as Greek letters; Latin column read as Greek letters, interrupting the quotation of Romans; marginal reference, apparatus and Latin column read into the text): Ποα. χη, 11. Ροιεϑίδίοτῃ γεουρεγαῦ 5» αἱ δι δἀθηηρίίοη6 οἱ τά α]γα] 46 - αφ. Α αὐλισθέσῃ. 65 Β σέ. “1. Β αὐτῷ. 41 ἐστ, Α ργῷηι. τοῦτ᾽ 55 αὖτ. 65. ἴῃ Β. “ Βα θηρίῳ. “ Β εὐημερίᾳ, 39 δέγδρου. Α δἠάϊι!, ἐν τῇ γῇ. 9 βασ. Α ἐξουσίαν. 1: Α ἐπουράνιον. Β τῶν οὐρανῶν. → ; τερον δ ἰγᾶπὶ ἴῃ ἀΐδι " ἰγῷ οἱ γονεϊδιϊοπὶβ οἱ Α → ; οηβθπιΐοπο, οἵ αὰϊ ποπ οδδάϊιπηι νοι τδεῖ, ογθάσηι ( → .

Cite (SBL): Theodoret, Comm. Dan. 4.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-22

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.26PG 81

κς’, κζ΄. ε Καὶ μετὰ δώδενα μῆνας, ἐν τῷ ναῷ τῆς βασιλείας αὑτοῦ ἐν Βαδυλῶνι περιπατῶν ἦν Ν᾿ καὶ ἐπὶ τῶν τειχῶν τῆς πόλεως μετὰ πάσης τῆς δόξης αὐτοῦ, καὶ ἐπὶ τῶν πύργων αὐτοῦ διεπορεύετο. Καὶ ἀπεχρίθη ὁ βασιλεὺς καὶ εἶπεν Οὐκ αὐτὴ" ἔστι Βαδυλὼν ἡ μεγάλη, ἣν ἐγὼ κχοδόμησα εἰς ἢ οἶκον βασιλείας, ἐν κράτει δ" τῆς ἰσχύος μον, εἰς τις μὴν τῆς δόξης μου; ν» Βλέπε τοῦ φρονήματος τὸ Ὦ δγχον, βλέπε τὴν τῆς ἀλαζονείας ὑπερδολήν. Ἐγὼ γὰρ αὐτὴν, φησὶ, βασιλικὴν πόλιν ἐποιησάμην βασίλεια καταστησάμενος ἐν αὐτῇ, εἰς τιμὴν τῆς δόξης μου " ἐποίησα δὲ ταῦτα "5 ἰσχὺν ἔχων μετί-" στην, καὶ πάντων χεχρατηχώς. ᾿Αλλὰ μὴν "' φρναῖπόμενος καὶ βρενθυόμενος, τοιούτοις ἐχρήσατο τοῖς "Γ΄ λόγοις " ὁ ὃὲ Δεσπότης Θεὸς παραυτέχα τὴν τιμωρίαν ἐπήγαγεν. τι

ks’, kz΄. e Kai meta dōdena mēnas, en tǭ naǭ tēs basileias hautou en Badylōni peripatōn ēn N᾿ kai epi tōn teichōn tēs poleōs meta pasēs tēs doxēs autou, kai epi tōn pyrgōn autou dieporeueto. Kai apechrithē ho basileus kai eipen Ouk autē" esti Badylōn hē megalē, hēn egō kchodomēsa eis ē oikon basileias, en kratei d" tēs ischyos mon, eis tis mēn tēs doxēs mou? n» Blepe tou phronēmatos to Ō dnchon, blepe tēn tēs alazoneias hyperdolēn. Egō gar autēn, phēsi, basilikēn polin epoiēsamēn basileia katastēsamenos en autę̄, eis timēn tēs doxēs mou " epoiēsa de tauta "5 ischyn echōn meti-" stēn, kai pantōn chechratēchōs. ᾿Alla mēn "' phrnaipomenos kai brenthyomenos, toioutois echrēsato tois "G΄ logois " ho hoe Despotēs Theos parautecha tēn timōrian epēgagen. ti

26–27. "And after twelve months he was walking in the temple of his kingdom in Babylon, and he went about on the walls of the city with all his glory, and on its towers. And the king answered and said: Is not this great Babylon, which I have built as a royal house by the might of my strength, for the honor of my glory?" See the swelling of his mind; see the excess of his arrogance! I made it a royal city, he says, establishing my palace in it, for the honor of my glory; and I did this because I had very great strength and had conquered all. But while he was so puffed up and swaggering and using such words, the Master God at once brought on the punishment.

Dan 4:29–30 (quotation, high confidence)

Notes and citation

Summary: A year later the king boasts that he built great Babylon by his own might, and God's punishment follows at once.

Greek Daniel 4:26–27 corresponds to Dan 4:29–30.

Notes on the original text

Digital text corrected (apparatus read into the text at the end of the section): τὰς --α λύτρωσαι. δ ΤΣ {17 ν. 1449, ογαῖ. θυμος τ. παρ. σου ὁ Θεός. ἐὰ ἔων: Β ργϑπὶ. καί. "' θλ. Β γγθιη. καί. δ, Β οὐκ αὕτη. 5 εἰς. Β ὡς. 79. Β τούτων. δὲ χρ, Α γτηι, τῷ. 801} οὗτος. δ᾽ ἦν --- διεπορ. θι8. ἰη Α΄ δ ἢ αὐτά. 5 Π ἀλλ᾽ ὁ μέν. "΄ τοῖς. 05. ἰΩ Β. → .

Cite (SBL): Theodoret, Comm. Dan. 4.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-26

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.28PG 81

χη΄. « Ἔτι γὰρ, φησὶ ᾿ τοῦ λόγου ὄντος ἐν τῷ στό- Α μᾶτι τοῦ βασιλέως, φωνὴ ἀπ᾽ οὐρανοῦ ἐγένετο. » Ἐπειδὴ γὰρ εἰς τὸν οὐρανὸν ἀνελθεῖν ὠνειροπόλησεν 8. ἐκεῖθεν δέχεται τὴν ἀπόφασιν " καὶ ἐπειδὴ οὖκ ἀπέχρησεν αὐτῷ τὰ χάτιυ βασίλεια, ἀλλ᾽ ἅμα "9 καὶ τῶν ἄνω μανιχῶς ἐπεθύμησεν, ἔρημος γίνεται καὶ τῶν κάτο»" καὶ τὸν οὐρανὸν ἁρπάσαι: θελήσας, καὶ τῆς γῆς ἐξελαύνεται. ε Φωνὴ τοίνυν ἦλθεν ἀπ οὐρανοῦ " Σοὶ, σοὶ λέγεται, Ναδουχοδονόσορ βασιλεῦ. » Ὁ δὲ τῆς ἀντωνυμίας διπλασιασμὸς οὐκ ἁπλῶς πρόσκειται, ἀλλ᾽ εἰς ἔλεγχον ἐναργέστερον τοῦ πρὸς ὃ. ταῦτα λέγεται. Καλεῖ δὲ αὐτὸν ἕτι βασιλέα, καὶ τὴν παροῦσαν ἔτι δόξαν, καὶ τὴν ἐσομένην οὐκ εἰς μακρὰν ἀτιμίαν δεικνύς. « Ἡ βασιλεία σου "', φησὶ, παρῆλθεν ἀπὸ σοῦ. ἢ (χκθ᾽.) Καὶ ἀπὸ τῶν ἀνθρώπων σε ἐχδιώξουσι, καὶ μετὰ θηρίων ἀγρίων ἣἢ κατοικία σου καὶ χόρτον ὡς βοῦν Ψωμιοῦσέ δε, καὶ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπὶ σοὶ "", ἕω; οὗ 55" γνῷς, ὅτι κυριεύει ὁ Ὕψιστος τῆς βασιλεία: τῶν ἀνθρώπων, καὶ ᾧ ἐὰν δόξῃ, δώσει αὐὖτὴν. ν» Εἶτα δεικνὺς τὴν τῆς τιμωρίας ὀξύτητα, καὶ παραυτίκα 5, φησὶ "", τῷ λόγῳ τὸ ἔργον ἐπηκολούθησεν.

chē΄. « Eti gar, phēsi ᾿ tou logou ontos en tǭ sto- A mati tou basileōs, phōnē ap᾽ ouranou egeneto. » Epeidē gar eis ton ouranon anelthein ōneiropolēsen 8. ekeithen dechetai tēn apophasin " kai epeidē ouk apechrēsen autǭ ta chatiy basileia, all᾽ hama "9 kai tōn anō manichōs epethymēsen, erēmos ginetai kai tōn kato»" kai ton ouranon harpasai: thelēsas, kai tēs gēs exelaunetai. e Phōnē toinyn ēlthen ap ouranou " Soi, soi legetai, Nadouchodonosor basileu. » Ho de tēs antōnymias diplasiasmos ouk haplōs proskeitai, all᾽ eis elenchon enargesteron tou pros ho. tauta legetai. Kalei de auton heti basilea, kai tēn parousan eti doxan, kai tēn esomenēn ouk eis makran atimian deiknys. « Hē basileia sou "', phēsi, parēlthen apo sou. ē (chkth᾽.) Kai apo tōn anthrōpōn se echdiōxousi, kai meta thēriōn agriōn hēē katoikia sou kai chorton hōs boun Psōmiouse de, kai hepta kairoi allagēsontai epi soi "", heō? hou 55" gnǭs, hoti kyrieuei ho Hypsistos tēs basileia: tōn anthrōpōn, kai hǭ ean doxę̄, dōsei auytēn. n» Eita deiknys tēn tēs timōrias oxytēta, kai parautika 5, phēsi "", tǭ logǭ to ergon epēkolouthēsen.

28. "For while the word was still in the king's mouth," it says, "a voice came from heaven." Since he dreamed of ascending to heaven, it is from there that he receives his sentence; and since the kingdoms below did not suffice him, but he madly desired those above as well, he is stripped even of those below; wishing to seize heaven, he is driven even from the earth. "A voice, then, came from heaven: To you, to you it is said, King Nebuchadnezzar." The doubling of the pronoun is not added idly, but for a clearer rebuke of the one to whom these words are spoken. It still calls him king, showing both his present glory and the dishonor soon to come. "Your kingdom," it says, "has passed from you. (29.) And they will drive you from among men, and your dwelling will be with the wild beasts, and they will feed you grass like an ox, and seven times will pass over you, until you know that the Most High rules over the kingdom of men, and will give it to whomever he pleases." Then, to show how swift the punishment was, he says that the deed followed the word immediately.

Dan 4:31–32 (quotation, high confidence)

Notes and citation

Summary: A voice from heaven pronounces the sentence on the king who wished to climb to heaven: he loses his kingdom until he acknowledges the Most High.

Greek Daniel 4:28–29 corresponds to Dan 4:31–32.

Notes on the original text

Digital text corrected (marginal verse number read into the lemma): Ὑγέεκβ. 98. « → .

Cite (SBL): Theodoret, Comm. Dan. 4.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-28

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.30PG 81

λ’, « Αὐτῇ, φησὶ, τῇ ὥρᾳ συνετελέσθη ὁ λόγος ἐπὶ ἹΝαδουχοδονόσορ, καὶ ἀπὸ τῶν ἀνθρώπων ἐδιώχθη ".» Ἐξεδιώχθη δὲ πρῶτον μὲν δι᾽ αὐτὸ τὸ πάθος “ μανίᾳ γὰρ παρεδόθη καὶ λύττῃ καὶ μυρία ἂν εἰργάσατο κακὰ, εἴπερ ἀδείας ἀπήλαυσεν ἕπειτα δὲ καὶ διὰ τὴν ἀπέχθειαν, ἦν περὶ αὐτὸν ἅπαντες ἔχοντες, ἡνίκα μὲν ξῤῥωτο, ἐπειρῶντο λανθάνειν, συμφορᾷ δὲ ς περιπεσόντι ἐπέθεντο, τῆς ὠμότητος αὐτὸν βδελυξάδεένοι. « Καὶ χόρτον ὡς βοῦς, φησὶν 3", ἤσθιεν. ν Ἴδιον γὰρ τῶν παραπαιόντων, οὐ μόνον τὸ λέγειν καὶ πράττειν ἀλόγιστά τε κκαὶ ἄτακτα, ἀλλὰ καὶ τὸ ἐσθίειν ἅπαντα τὰ προσπίπτοντα" τοῦτο δ᾽ ἄν τις ἴδοι καὶ νῦν τοὺς ὑπὸ δαιμόνων ἐνοχλουμένους ποιοῦντας καὶ πάσχοντας. Οὐ μόνον δὲ ὡς βοῦς ἦσθιε τὸν "7 χόρτον, ἀλλὰ ε Καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ τὸ σῶμα αὐτοῦ ἐδάφη.» Ὑπαίθριος "" γὰρ ταλαιπωρῶν, καὶ γυμνῷ τῷ σώματι χρυμῷ τε προσπαλαίων καὶ φλογμῷ, ἀναγκαίως ἑτέραν ἐδέξατο χρόαν. ε« Ἕως οὗ αἱ τρίχες αὐτοῦ, ὡς λεόντων, ἐμεγαλύνθησαν, καὶ οἱ ὄνυγες αὐτοῦ, ὡς ὀρνέων. » Μὴ ἀποχειρόμενος γὰρ συνήθως, μηδὲ ἀφαιρούμενος τῶν ὀνύχων"» τὰ Ὁ περιττὰ, ἀναγκαίως ἐν ' τοσούτῳ χρόνῳ τοιαύτας ἔσχτχε " καὶ τρίχας καὶ ὄνυχας. Διὰ δὲ τούτων ἁπάντων ἐσήμαινε τὸ ἀτημέλητον αὐτὸν ὃ" καὶ ἀχηδεμόνευτον εἶναι". Τῆς γὰρ θείας ἔρημος γενόμενος προμηθείας, οὐδὲ τῆς παρὰ τῶν οἰκείων ἐπιμελείας ἀπήλαυσεν, καὶ ταῦτα γυναικὸς" οὔσης, καὶ παίδων, καὶ συγγενῶν" ἀλλὰ θηρίου " δίκην τοὺς ἀοικήτους χώρους διετέλει περινοστῶν, τὴν τῶν ἀλόγων τροφὴν τῇ γαστρὶ παραπέμπων "ἐπειδὴ γὰρ, « ΓΑΆνθρωπος ὧν ὐλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὖτοῖς, » καὶ θηριώδει γνώμῃ κατὰ τῶν ὑπηκόων ἐκέχρητο", εἰκότως καὶ μάλα δικαίως τὸν κτηνώδη καὶ θηριώδη βίον κατεδικάσθη. ᾿Αλλ᾽ ὁ φιλάνθρωπος Δεσπότης, λύσας τὴν τιμωρίαν, ὡς ἀγαθὸς, καὶ τῇ πείρᾳ διδάξας, ὡς αὐτός ἐστι τῶν ἁπάντων Κύριος, πάλιν αὐτὸν ἐπανήγαγε, καὶ τὴν βασιλείαν αὐτῷ τὴν προτέραν ἐπίστευσε.

l’, « Autę̄, phēsi, tę̄ hōrą synetelesthē ho logos epi HiNadouchodonosor, kai apo tōn anthrōpōn ediōchthē ".» Exediōchthē de prōton men di᾽ auto to pathos “ manią gar paredothē kai lyttę̄ kai myria an eirgasato kaka, eiper adeias apēlausen hepeita de kai dia tēn apechtheian, ēn peri auton hapantes echontes, hēnika men xrrhōto, epeirōnto lanthanein, symphorą de s peripesonti epethento, tēs ōmotētos auton bdelyxadeenoi. « Kai chorton hōs bous, phēsin 3", ēsthien. n Idion gar tōn parapaiontōn, ou monon to legein kai prattein alogista te kkai atakta, alla kai to esthiein hapanta ta prospiptonta" touto d᾽ an tis idoi kai nyn tous hypo daimonōn enochloumenous poiountas kai paschontas. Ou monon de hōs bous ēsthie ton "7 chorton, alla e Kai apo tēs drosou tou ouranou to sōma autou edaphē.» Hypaithrios "" gar talaipōrōn, kai gymnǭ tǭ sōmati chrymǭ te prospalaiōn kai phlogmǭ, anankaiōs heteran edexato chroan. e« Heōs hou hai triches autou, hōs leontōn, emegalynthēsan, kai hoi onyges autou, hōs orneōn. » Mē apocheiromenos gar synēthōs, mēde aphairoumenos tōn onychōn"» ta Ho peritta, anankaiōs en ' tosoutǭ chronǭ toiautas eschtche " kai trichas kai onychas. Dia de toutōn hapantōn esēmaine to atēmelēton auton ho" kai achēdemoneuton einai". Tēs gar theias erēmos genomenos promētheias, oude tēs para tōn oikeiōn epimeleias apēlausen, kai tauta gynaikos" ousēs, kai paidōn, kai syngenōn" alla thēriou " dikēn tous aoikētous chōrous dietelei perinostōn, tēn tōn alogōn trophēn tę̄ gastri parapempōn "epeidē gar, « GAAnthrōpos hōn ylēthē tois ktēnesi tois anoētois, kai hōmoiōthē autois, » kai thēriōdei gnōmę̄ kata tōn hypēkoōn ekechrēto", eikotōs kai mala dikaiōs ton ktēnōdē kai thēriōdē bion katedikasthē. ᾿All᾽ ho philanthrōpos Despotēs, lysas tēn timōrian, hōs agathos, kai tę̄ peirą didaxas, hōs autos esti tōn hapantōn Kyrios, palin auton epanēgage, kai tēn basileian autǭ tēn proteran episteuse.

30. "In that very hour," it says, "the word was fulfilled upon Nebuchadnezzar, and he was driven from among men." He was driven out, first, because of the affliction itself: he had been given over to madness and rage and would have done countless evils had he been left free. Then also because of the hatred that everyone bore him; while he was strong they tried to hide it, but when he fell into misfortune they turned on him, loathing his cruelty. "And he ate grass," it says, "like an ox." It is characteristic of the deranged not only to say and do irrational and disorderly things but also to eat whatever comes to hand; one can see this even now among those troubled by demons, in what they do and suffer. Not only did he eat grass like an ox, but "his body was bathed by the dew of heaven." Suffering in the open air and wrestling with frost and scorching heat with his naked body, he necessarily took on a different complexion. "Until his hair grew long like a lion's, and his nails like a bird's." Since he did not cut [his hair] as usual nor trim the excess of his nails, he necessarily came to have such hair and nails over so long a time. By all this it was signified that he was uncared for and untended. For being bereft of divine providence, he did not enjoy care from his own people either, though he had a wife, children and relatives; but like a beast he went on roaming uninhabited places and sent the food of irrational animals into his belly. For since "man, being in honor, did not understand; he was compared to the senseless cattle and became like them," and since he had used a beastlike mind against his subjects, he was rightly and very justly condemned to the life of cattle and beasts. But the loving Master, being good, ended the punishment, and having taught him by experience that he is the Lord of all, brought him back again and entrusted him with his former kingdom.

Dan 4:33 (quotation, high confidence) · Ps 49:12 (48:13 LXX) (quotation, high confidence) · Dan 4:34–36 (allusion, medium confidence)

Notes and citation

Summary: The king is driven out in madness, eats grass and lives untended like a beast, a fitting punishment for his beastlike rule, until God restores him.

Greek Daniel 4:30 corresponds to Dan 4:33; the end of the comment anticipates Dan 4:34–36.
Theodoret's remark about "those troubled by demons" reflects his view of madness; translated as written.

Notes on the original text

Digital text corrected (Latin column read as Greek letters; apparatus and Latin column read into the quotation of the psalm): δι} 008 Πα διΐο σὰ, οἱ (60 4ϊιαδὶ θόνθηὶ εἶθ → ; δ τοῦ, Β ρτγθϑιν. αὐτοῦ. Β ὠνειροπολήσατο. 35 ἀλλ᾽ ἅμα. Β ἀλλά.. ο "5 παρ. ἢ ριπι. ὅτι. 3" φτσί, θυ8. ἰη Β. ""Β ἐξεδιώχθη. 39 φησ. [ἡ δ ρομήθιν ἀμί ὡς βοῦς. Ὅς ὁν, [ἡ Βὶ ροϑῖ περιττὰ ρομίτυγ, Π ἄν τοῦ. " εἶναι. θ65. ἰπ Β. ὅγυν. Β μηθη). καί. ὲν, Β ἐπί, "Β ἔσχε. ὃ αὖ- Ρἰοπινυ5, οἱ δ᾽ π)}}}8 [Δςῖ 18 δδὲ {18 1, ν δἱ ἴῃ δι δὶ - Θὲ πιϑηΐοπὶ τορορὶ. ε Εἰ Αἰ ἰϑ5ἰ πιο θαποαϊχὶ, οἱ νἱε → .

Cite (SBL): Theodoret, Comm. Dan. 4.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-30

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.31PG 81

λα'. ε Μετὰ γὰρ τέλος, φησὶ δ, τῶν ἡ μερῶν, ἐγὼ Ναδουχοδονόσορ τοὺς ὀφθαλμούς μου εἰς τὸν οὐρανὸν ἀνέλαδον. ν Οὐκ ἁπλῶς δὲ προστέθεικε τὸ ἐγὼ, ἀλλὰ διδάσκων ἅπαντας ἀνθρώπους, ὡς Ὃ τῇ ἀλαζονείᾳ ἐκείνῃ χρησάμενος, ὁ εἰρηκώς " « Τίς ἐστιν ὁ Θεὸς, ὃς ἐξελεῖται ὑμᾶς ἐκ τῶν χειρῶν μου; κὁ Β ὀνειροπολήσας εἰς τὸν οὐρανὸν ἀναδῆναι, καὶ ἐπάνω τῶν ἀστέρων" θεῖναι τὸν θρόνον μου 5, ἐδιδάχθην τῇ πείρᾳ τὸ δέον, ἔμαθον διὰ τῆς τεμωρέας "" σωφρονεῖν, τὴν ἐμαυτοῦ δουλείαν ἐπέγνων. Διὸ καὶ ἀνέλαθον ποὺς ὀφθαλμούς μου εἰς τὸν οὐρανὸν, καὶ ἅμα τε ποῦτο ἐποίησα, ε Καὶ αἱ φρένες μου ἐπεστράφησαν “δ. ν ᾿Αντὶ τοῦ, Τῆς παραφροσύνης ἐλεύθερος ἐγενόμην, καὶ τὸν λογισμὸν ἐῤῥώσθην " παραυτίκα ὃὲ ὑγιῆ τὸν νοῦν ἀπέλαθον. « Καὶ τῷ Ὑψίστῳ" εὐλόγησα, καὶ τὸν ζῶντα " εἰς τοὺς αἰῶνας ἤἥνεσα"", ὅτι ἡ ἐξουσία αὑτοῦ ἐξουσία αἰώνιος, καὶ ἡ βασιλεία αὐτοῦ εἰς γενεὰν καὶ γενεάν.» Γνοὺς γὰρ τῇ πείρᾳ, τί μὲν ἄνθρωπος, τί δὲ Θεὸς, τὸν μὲν Ὕ ψιστον καὶ ζῶντα προσαγορεύει, καὶ βασιλέα αἰώνιον ἀποκαλεῖ "5, τὴν ( δὲ οἰκείαν εὐτέλειαν ἐπιγινώσκει. Διό φησι"

la'. e Meta gar telos, phēsi d, tōn hē merōn, egō Nadouchodonosor tous ophthalmous mou eis ton ouranon aneladon. n Ouk haplōs de prostetheike to egō, alla didaskōn hapantas anthrōpous, hōs Ho tę̄ alazoneią ekeinę̄ chrēsamenos, ho eirēkōs " « Tis estin ho Theos, hos exeleitai hymas ek tōn cheirōn mou? ko B oneiropolēsas eis ton ouranon anadēnai, kai epanō tōn asterōn" theinai ton thronon mou 5, edidachthēn tę̄ peirą to deon, emathon dia tēs temōreas "" sōphronein, tēn emautou douleian epegnōn. Dio kai anelathon pous ophthalmous mou eis ton ouranon, kai hama te pouto epoiēsa, e Kai hai phrenes mou epestraphēsan “d. n ᾿Anti tou, Tēs paraphrosynēs eleutheros egenomēn, kai ton logismon errhōsthēn " parautika hoe hygiē ton noun apelathon. « Kai tǭ Hypsistǭ" eulogēsa, kai ton zōnta " eis tous aiōnas hēēnesa"", hoti hē exousia hautou exousia aiōnios, kai hē basileia autou eis genean kai genean.» Gnous gar tę̄ peirą, ti men anthrōpos, ti de Theos, ton men Hy psiston kai zōnta prosagoreuei, kai basilea aiōnion apokalei "5, tēn ( de oikeian euteleian epiginōskei. Dio phēsi"

31. "For at the end of the days, I, Nebuchadnezzar, lifted up my eyes to heaven." He did not add "I" idly; he is teaching all people that I, who indulged in that arrogance, who said, "Who is the God who will deliver you out of my hands?", who dreamed of ascending to heaven and setting my throne above the stars, was taught by experience what was right, learned through punishment to be sober, and recognized my own servitude. That is why I lifted up my eyes to heaven; and as soon as I did so, "my senses returned to me": that is, I became free of my derangement and was strengthened in my reason; at once I received back a sound mind. "And I blessed the Most High, and praised the one who lives for ever, for his authority is an everlasting authority, and his kingdom is from generation to generation." Having learned by experience what a human being is and what God is, he calls him Most High and living, names him eternal King, and recognizes his own lowliness. That is why he says:

Dan 4:34 (quotation, high confidence) · Dan 3:15 (quotation, high confidence) · Isa 14:13 (allusion, high confidence)

Notes and citation

Summary: Restored to his senses, Nebuchadnezzar lifts his eyes to heaven and praises the Most High, whose kingdom is everlasting.

Greek Daniel 4:31 corresponds to Dan 4:34.

Cite (SBL): Theodoret, Comm. Dan. 4.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-31). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-31

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-4-31) · 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.

4.32PG 81

λβ΄. «Καὶ πάντες οἱ κατοικοῦντες τὴν γῆν εἰς οὐδὲν ἐλογίσθησαν. » Μέχρι μὲν γὰρ τοῦ παρόντος ᾧμην εἶναι ἐμαυτὸν μέγιστόν τε καὶ ὑψηλότατον, νῦν δὲ ἔγνων σαφῶς, ὡς πᾶσα τῶν ἀνθρώπων ἡ φύσις θεῷ παραδαλλομένη οὐδέν ἔστι. Καὶ ζητήσας εὐτελείας προσηγορίαν, καὶ μὴ εὑρὼν ἀξίαν, τὸ οὐδὲν τέθεικεν, ἔμφασιν ἔχον ἱκανὴν τοῦ σφαλεροῦ καὶ εὐδιαλύτου τῆς φύσεως. Καὶ τὸν μὲν Θεὸν καὶ “Υιστοῦ, καὶ Δεσπότην, καὶ ζῶντα " καὶ βασιλέα αἰώνιον ἀπεχάλεσεν, ἅπαντας δὲ ἀνθρώπους οὐδὲν προῦηγόρευσεν. Οὕτω δὲ καὶ ὁ μακάριος Ἡσαΐας τοῖς εἰδώλοις τὴν θείαν παραδάλλων φύσιν, τὸ τῶν ἀνθρώπων εἰς μέσον παρήγαγε γένος, ε« Εἰ γὰρ πάντα τὰ ἔθνη, φησὶν, ὡς σταγὼν ἀπὸ κάδου, καὶ ὡς ῥοπὴ Ὁ ζυγοῦ ἐλογίσθησαν, καὶ ὡς σίελος λογισθήσονται ' ὁ δὲ Λίθανος οὐκ ἱκανὸς εἰς καῦσιν, καὶ πάντα τὰ τετράποδα οὐκ ἱκανὰ εἰς ὁλοκάρπωσιν, καὶ πάντα τὰ ἔθνη εἰς οὐδέν εἰσι, καὶ εἰς οὐδὲν ἐλογίσθησαν αὐτῷ" τίν: ὁμοιώσετε 15 Κύριον; καὶ τίνι ὁμοιώματι ὁμοιώσετε αὐτόν; ν Τοσαύτην ὠφέλειαν ὁ Ναθουχυδονόσορ ἐκ τῶν συμφορῶν ἐδέξατο, ὅτι προφητικῶς περὶ θεοῦ καὶ φρονεῖ καὶ φθέγγεται " καὶ ὡς ἐκ συμφωνίας 1 τινὸς ἀπὸ τῆς κτίσεως πᾶσαν τὴν ὑμνῳδίαν ὑφαίνει. Α ς Πάντες, φησὶν, οἱ κατοικοῦντες τὴν γῆν ὡς οὐδὲν ἐλογίσθησαν, καὶ κατὰ τὸ θέλημα αὑτοῦ ποιεῖ ἐν τῇ δυνάμει τοῦ οὐρανοῦ, καὶ ἐν τῇ κατοικίᾳ τῆς γῆς. » Καὶ αὕτη δὲ ἑτέρου προφήτου διδασκαλία. Ὁ γὰρ μακάριος Δαδὶδ λέγει 1". « Πάντα ὅσα ἠθέλησεν ὁ Κύριος, ἐποίησεν ἐν τῷ οὐρανῷ καὶ ἐν τῇ γῇ.» Τοῦτο καὶ οὗτος κηρύττει. « “Ἃ γὰρ " θέλει, φησὶ, καὶ ἐν τῇ δυνάμει τοῦ οὐρανοῦ, καὶ ἐν τῇ κατοικίᾳ τῆς γῆς, » πρυτανεύει καὶ δεσπόξει, οὐ μόνον τῆς γῆς, ἀλλὰ δὴ καὶ αὐτῶν τῶν οὐρανῶν. Εἶτα καὶ ἄμάχον δεικνὺς "" τῆς δυνάμεως " «ε Καὶ οὐκ ἔστι, φησὶν, ὃς ἀντιστήσεται τῇ χειρὶ αὐτοῦ, καὶ ἐρεῖ αὑτῷ - Τί τοῦτο" " ἐποίησας; ν ᾿Ανάγχη γὰρ στέργειν τὰ ὑπ' αὐτοῦ γινόμενα, ἐάν τε θυμήρη, ἐάν. τε ἀλγεινὰ ἦ ᾿ τολμηρὸν γὰρ τὸ ἀντιτείνειν, καὶ αἰτιᾶσθαι τὰ ὑπ’ αὐτοῦ σοφῶς πρυτανευόμενα. Ταῦτα, φησὶ, γνοὺς καὶ ὁμολογήσας, καὶ τὸν Ὕψιστον δοξάσας, εἰς ἐμαυτὸν ἐπανῆλθον, καὶ τὴν προτέραν βασιλείαν μετ᾽

lb΄. «Kai pantes hoi katoikountes tēn gēn eis ouden elogisthēsan. » Mechri men gar tou parontos hǭmēn einai emauton megiston te kai hypsēlotaton, nyn de egnōn saphōs, hōs pasa tōn anthrōpōn hē physis theǭ paradallomenē ouden esti. Kai zētēsas euteleias prosēgorian, kai mē heurōn axian, to ouden tetheiken, emphasin echon hikanēn tou sphalerou kai eudialytou tēs physeōs. Kai ton men Theon kai “Uistou, kai Despotēn, kai zōnta " kai basilea aiōnion apechalesen, hapantas de anthrōpous ouden prouēgoreusen. Houtō de kai ho makarios Hēsaïas tois eidōlois tēn theian paradallōn physin, to tōn anthrōpōn eis meson parēgage genos, e« Ei gar panta ta ethnē, phēsin, hōs stagōn apo kadou, kai hōs rhopē Ho zygou elogisthēsan, kai hōs sielos logisthēsontai ' ho de Lithanos ouk hikanos eis kausin, kai panta ta tetrapoda ouk hikana eis holokarpōsin, kai panta ta ethnē eis ouden eisi, kai eis ouden elogisthēsan autǭ" tin: homoiōsete 15 Kyrion? kai tini homoiōmati homoiōsete auton? n Tosautēn ōpheleian ho Nathouchydonosor ek tōn symphorōn edexato, hoti prophētikōs peri theou kai phronei kai phthengetai " kai hōs ek symphōnias 1 tinos apo tēs ktiseōs pasan tēn hymnǭdian hyphainei. A s Pantes, phēsin, hoi katoikountes tēn gēn hōs ouden elogisthēsan, kai kata to thelēma hautou poiei en tę̄ dynamei tou ouranou, kai en tę̄ katoikią tēs gēs. » Kai hautē de heterou prophētou didaskalia. Ho gar makarios Dadid legei 1". « Panta hosa ēthelēsen ho Kyrios, epoiēsen en tǭ ouranǭ kai en tę̄ gę̄.» Touto kai houtos kēryttei. « “Ha gar " thelei, phēsi, kai en tę̄ dynamei tou ouranou, kai en tę̄ katoikią tēs gēs, » prytaneuei kai despoxei, ou monon tēs gēs, alla dē kai autōn tōn ouranōn. Eita kai amachon deiknys "" tēs dynameōs " «e Kai ouk esti, phēsin, hos antistēsetai tę̄ cheiri autou, kai erei hautǭ - Ti touto" " epoiēsas? n ᾿Ananchē gar stergein ta hyp' autou ginomena, ean te thymērē, ean. te algeina ē ᾿ tolmēron gar to antiteinein, kai aitiasthai ta hyp’ autou sophōs prytaneuomena. Tauta, phēsi, gnous kai homologēsas, kai ton Hypsiston doxasas, eis emauton epanēlthon, kai tēn proteran basileian met᾽

32. "And all who dwell on the earth were counted as nothing." Until now, he says, I thought myself the greatest and most exalted; but now I know clearly that the whole nature of human beings, compared with God, is nothing. Looking for a word to express lowliness and finding none adequate, he put "nothing", which conveys well enough the frailty and perishability of our nature. God he called Most High, Master, living and eternal King, but all human beings he called nothing. So too blessed Isaiah, comparing the divine nature with the idols, brought forward the human race: "If all the nations," he says, "are counted as a drop from a bucket and as the tilt of a scale, and will be counted as spittle; and Lebanon is not enough for burning, and all four-footed beasts are not enough for a whole burnt offering; and all the nations are as nothing and are counted as nothing to him: to whom will you liken the Lord? And with what likeness will you liken him?" Such benefit did Nebuchadnezzar receive from his misfortunes that he thinks and speaks about God like a prophet, and weaves his whole hymn as if in harmony with creation: "All who dwell on the earth were counted as nothing, and he does according to his will in the power of heaven and among the inhabitants of the earth." This too is the teaching of another prophet; for blessed David says: "All that the Lord willed, he has done in heaven and on earth." This man proclaims the same: "What he wills," he says, "both in the power of heaven and among the inhabitants of the earth" he governs and rules, not only the earth but the very heavens. Then, to show also that his power is invincible, he says: "And there is none who will resist his hand and say to him: What have you done?" We must accept what he does, whether pleasant or painful; for it is rash to resist and to find fault with what he wisely governs. Having come to know and confess this, he says, and having glorified the Most High, I came back to myself, and [received] my former kingdom with …

Dan 4:35 (quotation, high confidence) · Isa 40:15–18 (quotation, high confidence) · Ps 135:6 (134:6 LXX) (quotation, high confidence)

Notes and citation

Summary: The restored king confesses that all humanity is as nothing before God, who does as he wills in heaven and on earth, echoing Isaiah and David.

Greek Daniel 4:32 corresponds to Dan 4:35. The section breaks off in the OCR at the end.

Notes on the original text

Digital text corrected (marginal reference and apparatus read into the text): [ςἃ. χι,, ΤΒ ἐχρήσατο. " Β φησὶ, τὸ τέλος. " Β ἄστρων. ΝΣ Ὑς 866. ἴῃ Β. τῷ ζῶντι. 18. }}..}. οἱ ρο8ι ρϑια, ὡμοιώσατε. καλεῖται. "7 χ, ζῶντα. Ὀω5. ἴῃ Β. νι σιμι Β πείρας. " ἦν, Α δὐαϊ!, καὶ ἐδόξασα. → .

Cite (SBL): Theodoret, Comm. Dan. 4.32 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-32). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-32

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.33PG 81

λγ΄. « Αὐτῷ γὰρ τῷ καιρῷ αἱ φρένες μον ἐστράφῆσαν πρός με "5, καὶ εἰς τὴν τιμὴν τῆς βασιλείας μου ἦλθον, καὶ ἡ μορφή μου ἐπέστρεψεν ἐπ᾽ ἐμέ. ν Αὐχμῶν γὰρ, ὡς εἰχὺς, καὶ ῥυπῶν, καὶ τὰ περιττὰ τῶν ὀνύχων ἀφελόμενο:, καὶ τὸν ῥύπον ἀπονιψάμενος, καὶ τῆς θείας χάριτος ἀπολαύσας, ἐπεγνώσθη ὅτι ἄνθρωπος ἣν ἐκεῖνος, ὁ πρότερον ᾽" τὴν μεγίστην διέπων βασιλείαν. ε Καὶ οἱ τύραννοί μου, φησὶ, καὶ οἱ μεγιστᾶνές μου ἐπεζήτουν " με. » ᾿Αποθέμενοι γὰρ κἀκεῖνοι τὸ μῖσος, διάθεσιν περὶ ἐμὲ καὶ φῶτρον ἔλαόον. ε Καὶ ἐπὶ τὴν βασιλείαν μου ἐκραταιώθην, καὶ μεγαλωσύνη περισσοτέρα προπετέθη μοι. ν» Καὶ τοῦτο δὲ πάλιν εὐσεδείας γέμει τὸ ῥῆμα" οὐ γὰρ εἶπε, Μεγαλωσύνην περισσοτέραν ἐκτησάμην, ἀλλὰ, ε Προσετέθη μοι, » τὸν χορηγὸν ὑποδεικνὺς, καὶ τῶν ἀγαθῶν κηρύττων τὸν αἴτιον.

lg΄. « Autǭ gar tǭ kairǭ hai phrenes mon estraphēsan pros me "5, kai eis tēn timēn tēs basileias mou ēlthon, kai hē morphē mou epestrepsen ep᾽ eme. n Auchmōn gar, hōs eichys, kai rhypōn, kai ta peritta tōn onychōn aphelomeno:, kai ton rhypon aponipsamenos, kai tēs theias charitos apolausas, epegnōsthē hoti anthrōpos hēn ekeinos, ho proteron ᾽" tēn megistēn diepōn basileian. e Kai hoi tyrannoi mou, phēsi, kai hoi megistanes mou epezētoun " me. » ᾿Apothemenoi gar kakeinoi to misos, diathesin peri eme kai phōtron elaoon. e Kai epi tēn basileian mou ekrataiōthēn, kai megalōsynē perissotera propetethē moi. n» Kai touto de palin eusedeias gemei to rhēma" ou gar eipe, Megalōsynēn perissoteran ektēsamēn, alla, e Prosetethē moi, » ton chorēgon hypodeiknys, kai tōn agathōn kēryttōn ton aition.

33. "For at that very time my senses returned to me, and I came to the honor of my kingdom, and my form returned to me." He had been squalid, as was to be expected, and filthy; but when he had cut away the excess of his nails, washed off the filth and enjoyed the divine grace, he was recognized as the man who had earlier governed the greatest kingdom. "And my rulers and my nobles," he says, "sought me out." For they too laid aside their hatred and took on goodwill and affection toward me. "And I was established in my kingdom, and greater majesty was added to me." This word too is full of piety. He did not say, I acquired greater majesty, but "was added to me", pointing to the giver and proclaiming the cause of his good things.

Dan 4:36 (quotation, high confidence)

Notes and citation

Summary: Nebuchadnezzar's kingdom and dignity are restored, and he piously speaks of greater majesty as given to him by God.

Greek Daniel 4:33 corresponds to Dan 4:36.

Cite (SBL): Theodoret, Comm. Dan. 4.33 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-33

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

4.34PG 81

λδ΄. « Νῦν οὖν, φησὶν, ἐγὼ Ναδουχοδονόσορ αἰνῶ, καὶ ὑψῶ "5, καὶ δοξάζω τὸν βασιλέα τοῦ οὐρανοῦ, ὅτι πάντα τὰ ἔργα αὐτοῦ ἀληθινὰ, καὶ αἱ τρίδοι αὐτοῦ κρίσεις, καὶ πάντας τοὺς πορευομένους ἐν ὑπερηφανίᾳ δύναται ταπεινῶσαι" » Λαθδὼν γὰρ πεῖραν τῶν λυπηρῶν, εἶτα τούτων͵ ἀπαλλαγεὶς, αἰνῶ καὶ ὑμνῶ λίαν σοφῶς " καὶ οἷδα αὐτὸν οὐρανοῦ βασιλέα καὶ τῶν ἁπάντων Δεσπότην, ἀληθείᾳ χριμενον καὶ δικαίως ἅπαντα πρυτανεύοντα, καὶ τοὺς ὑπερηφανίᾳ, χρωμένους ταπεινῶσαι δυνάμενον. Μαθόντες τοίνυν, ὕπως ὑπερηφανία καὶ τῦφος τοὺς χρωμένους λωθᾶται, καὶ ὡς ὁ τούτοις καίρων τρυγᾷ καρποὺς " οὐκ ἀγαθοὺς, τὴν μητέρα τῶν ἀγαθῶν ταπεινοφροσύνην ᾽" χτησώ- « " ὡς πρόσοδον ἔχον τὴν βασιλείαν τῶν οὐρανῶν. « λίαχάριοι γὰρ, φησὶν, οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἔστιν ἡ βασιλεία τῶν οὐρανῶν. ν Προτίθησι δὲ καὶ ἑαυτὸν ἀρχέτυπον τοῖς ὠφελεῖσθα: βουλομένοις, λέγων" « Μάθετε ἀπ᾽ ἐμοῦ, ὅτι πρᾶός εἶμι, καὶ ταπεινὸς τῇ καρδίᾳ. » Καὶ δεικνὺς, ἡλίκος τούτων ὁ καρπὸς, εὐθὺς ἐπήγαγε" « Καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. » Εἰ δὲ τῶν ἁπάντων ὁ Ποιητὴς καὶ Δεσπότης ταπεινὸν ἑαυτὸν καλεῖ καὶ διὰ τῶν πραγμάτων δείκνυσι, ποίας ἑτέρας συμβουλῇ ς δεῖται ἄγθρωπος, ὁ χοῦς, ὁ πηλὺς, ἡ βῶλος, ἡ σποδὸς, ἡ ματαιότης, τὺ ἄνθος. ὁ χόρτος; Ταῦτα γὰρ ἅπαντα ὑπὸ τῆς θείας Γραφῆς προσαγορεύεται. Αἰτχυνθῶμεν τοίνυν τὴν τοῦ Δεσπότου μετριότητα, ὃς, πλούσιος ὧν, δι᾽ ἡμᾶς ἐπτώχευσεν, ἵνα ἡ μεῖς τῇ ἐχείνου πτὼωχείᾳ πλουτήσωμεν, καὶ 3 τῆς φύσεως τὸ θνητὸν καταμάθωμεν" καὶ τὴς παρούσης εὐημερίας θεώμενοι! τὸ ὀξύῤῥοπον, μηδὲν μὲν ἁἀλαζονιχὺν ἐπὶ Ὁ τοῖς παροῦσι φρονήσωμεν " γελάσωμεν δὲ μᾶλλον αὐτῶν γῶν ἐπιτυχεῖν "3 τῶν ἀγαθῶν, ἃ διαρκῇ τὴν φύσιν καὶ μόνιμον ἔχει" ὧν γένοιτο πάντα: ἡμᾶς ἀπολαῦσαι, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ δόξχ, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν.

ld΄. « Nyn oun, phēsin, egō Nadouchodonosor ainō, kai hypsō "5, kai doxazō ton basilea tou ouranou, hoti panta ta erga autou alēthina, kai hai tridoi autou kriseis, kai pantas tous poreuomenous en hyperēphanią dynatai tapeinōsai" » Lathdōn gar peiran tōn lypērōn, eita toutōn͵ apallageis, ainō kai hymnō lian sophōs " kai hoida auton ouranou basilea kai tōn hapantōn Despotēn, alētheią chrimenon kai dikaiōs hapanta prytaneuonta, kai tous hyperēphanią, chrōmenous tapeinōsai dynamenon. Mathontes toinyn, hypōs hyperēphania kai typhos tous chrōmenous lōthatai, kai hōs ho toutois kairōn trygą karpous " ouk agathous, tēn mētera tōn agathōn tapeinophrosynēn ᾽" chtēsō- « " hōs prosodon echon tēn basileian tōn ouranōn. « liacharioi gar, phēsin, hoi ptōchoi tǭ pneumati, hoti autōn estin hē basileia tōn ouranōn. n Protithēsi de kai heauton archetypon tois ōpheleistha: boulomenois, legōn" « Mathete ap᾽ emou, hoti praos eimi, kai tapeinos tę̄ kardią. » Kai deiknys, hēlikos toutōn ho karpos, euthys epēgage" « Kai heurēsete anapausin tais psychais hymōn. » Ei de tōn hapantōn ho Poiētēs kai Despotēs tapeinon heauton kalei kai dia tōn pragmatōn deiknysi, poias heteras symboulę̄ s deitai agthrōpos, ho chous, ho pēlys, hē bōlos, hē spodos, hē mataiotēs, ty anthos. ho chortos? Tauta gar hapanta hypo tēs theias Graphēs prosagoreuetai. Aitchynthōmen toinyn tēn tou Despotou metriotēta, hos, plousios hōn, di᾽ hēmas eptōcheusen, hina hē meis tę̄ echeinou ptōōcheią ploutēsōmen, kai 3 tēs physeōs to thnēton katamathōmen" kai tēs parousēs euēmerias theōmenoi! to oxyrrhopon, mēden men haalazonichyn epi Ho tois parousi phronēsōmen " gelasōmen de mallon autōn gōn epitychein "3 tōn agathōn, ha diarkę̄ tēn physin kai monimon echei" hōn genoito panta: hēmas apolausai, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri doxch, syn tǭ hagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.

34. "Now therefore," he says, "I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his works are true and his paths are judgment, and he is able to humble all who walk in pride." Having experienced grievous things and then been freed from them, I praise and sing of him, very wisely, and I know him as the King of heaven and Master of all, who judges with truth, governs all things justly and is able to humble those who indulge in pride. Having learned, then, how pride and conceit harm those who indulge in them, and that whoever delights in them reaps fruits that are not good, let us acquire humility, the mother of good things, which has the kingdom of heaven as its revenue. "For blessed," it says, "are the poor in spirit, for theirs is the kingdom of heaven." And he sets himself forth as a model for those who wish to benefit, saying: "Learn from me, for I am gentle and humble in heart." And to show how great the fruit of these virtues is, he at once added: "And you will find rest for your souls." If the Maker and Master of all calls himself humble and shows it by his deeds, what other counsel does a human being need, who is dust, clay, a clod, ashes, vanity, a flower, grass? For the divine Scripture calls him by all these names. Let us then feel shame before the modesty of the Master, who, though he was rich, became poor for our sake, so that by his poverty we might become rich; let us learn that our nature is mortal; and seeing how quickly present prosperity turns, let us have no arrogant thoughts about present things, but rather laugh at them, and [desire] to obtain those good things whose nature is lasting and permanent. May we all enjoy 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.

Textual problem in this passage: see the notes.

Dan 4:37 (quotation, high confidence) · Matt 5:3 (quotation, high confidence) · Matt 11:29 (quotation, high confidence) · 2 Cor 8:9 (quotation, high confidence) · Gen 18:27 (echo, low confidence) · Isa 40:6–7 (echo, low confidence)

Notes and citation

Summary: Nebuchadnezzar praises the King of heaven who humbles the proud, and Theodoret urges humility after the example of Christ, who became poor for our sake.

Greek Daniel 4:34 corresponds to Dan 4:37.
A line is lost in the OCR near the end ("rather laugh at them, and [desire]").

Notes on the original text

Digital text corrected (Latin column and apparatus read into the text; Latin column read as Greek letters; marginal references, apparatus and Latin column read into the text at the end of the section): ἐπΐπι να], ἰηαι!, οἱ ἴῃ νἱγίυί οἰ, οἱ ἴῃ Ἰναυἷ- Ποο ἔξο δι} ἢ» Νβοθββθ δϑὶ δηΐπὶ, οὐπὶ ἰΐς αυξ ἐὐγᾶ τη6 4 οι! δυμΐ, πι δίας γϑοοποί δι}. ε Εἰ ἴῃ Ρ ΐοῦ δάιϊι δϑῖ τΐμ]. » Εἰ ος ἰΐοπὶ ρἰοίδι5. ῥ᾽ → ; αἱ γοβθηὶ δἰ οπιμίαιι θομηλμπιη, ν θυ ταῖς οἱ τίμια 8, αυδηίιιι δι ρο γᾶ οἱ ἵν λέγ, Β φησί, 9 γάρ. Β «ἀἱ. ἄν. ἐπ᾽ ἐμέ. ᾿ ἐπ δ πρ, 65. Β. 35 ἐζήτουν. 5 Ρια, τήν. 3". Β τὸ ἅ ἄχον δείκνυσ!. 33 χοῦ τε, Πέ8. ἴῃ Α, : 4υλι18 εἴ αι δῃ 05 ΠΟΙΆ δὶς [γυσίι!5, δία! πὶ → ; 411 Οον. νι! 9. " καί. Β ργαπ). καὶ ἡμᾶς αὐτοὺς ἐπιγνῶμεν. 3 ἐπί. Β ἐν. 3 Β ἐπιθυμήσωμεν. 3 Β τυχεῖν. δεγθπλῖη5 ργορ] οί, φαΐ ἰἰὰ ἤᾶγγαὶ : ε Εἰ (δοίπ πὶ πιθη 85, δι πη ρϑῖ: Εν]δά Μαγοάδοϊι, γὸσ θαυ. ]ο 8, οἱ δά! ρθη 6 ἀοπιο, θὲ ουϑίοαϊα ναί, οἱ 10- → .

Cite (SBL): Theodoret, Comm. Dan. 4.34 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-34). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/4-34

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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.