Sophia Scriptura

Commentary on Daniel 5.1–5.30

Theodoret of Cyrus · Commentary on Daniel · probably 430s (before ca. 446) · Cyrrhus · 8 passages

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

Chapter 5

5.1PG 81

α΄. « Βαλτάσαρ ὁ βασιλεὺς ἐποίητε δεῖπνον μέγα "ἢ τοῖς μεγιστᾶσιν αὑτοῦ. » Οὗτος υἱὸς μέν ἔστι τοῦ Ναθουχοδονόσορ, οὐκ εὐθὺς δὲ αὐτὸν διεδέξατο" ὁ ἐδασίλευσε, καὶ τοῦτο ἡ τῶν Βασιλειῶν ἡμᾶς ἱστορίᾳ διδάσκει, καὶ ὁ μακάριος Ἱερεμίας ὁ προφήτηξι οὑτωσὶ λέγων " « Καὶ ἐγένετο ἐν τῷ τριακοστῷ καὶ ἑδδόμῳ ἔτει ἀπωχισθέντος τοῦ Ἰωακεὶμ βασιλέως Ἰούδα, ἐν τῷ δωδεκάτῳ γ᾽ μηνὶ. καὶ ἐν τῇ τετράδι καὶ εἰκάδι τοῦ μηνὸς, ἔλαθεν Εὐϊλὰδ Μαροδᾶχ, βασιλεὺς Βαδυλῶνος, ἐν ᾧ ἐνιαυτῷ ᾽5 ἐδασίλευσε, τὴν κεφαλὴν Ἰωακεὶμ 85 βασιλέως ᾿Ιούδα, καὶ ἐξήγαγεν αὑτὸν ἐξ οἴχον, οὗ ἐφυλάττετο, καὶ ἐλάλησεν αὐτῷ χρηστὰ, καὶ ἔδωκεν αὐτῷ τὸν δίφρον ἐπάνω τῶν θρόνων τῶν βασιλέων τῶν μετ᾽ αὐτοῦ ἐν Βαδυλῶνι, καὶ ἤλλαξε τὴν στολὴν τῆς φυλακῆς αὐτοῦ, καὶ ἤσθιε διαπαντὸ: ἄρτον κατὰ πρόσωπον αὐτοῦ πάσας τὰς ἡμέρας ἃς ἔξησεν. ν Ἰωακεὶμ δὲ οὗτός ἐστιν ὁ καὶ ἸΙεχωνίας " Ἰωακεὶμ γὰρ τὸν τούτου πατέρα, τὸν κκαὶ Ἐλιακεὶμ, ἐφ᾽ οὗ ὁ μακάριος ἠχμαλωτεύθη Δανιὴλ, ἐν τῇ Ἱερουσαλὴμ ἀνελὼν ὁ Ναδουχοδονόσορ, ἔῤῥνυψεν ἔξω τοῦ τείχους, ὡς ἡ θεία διδάσκει Γραφῇ. βασιλεύει " μετὰ δὲ τοῦτον ὁ Βαλτάσαρ. Καταλέλοιπε δὲ τούτου τὴν μνήμην ὁ θειότατος Δανιὴλ, ἐπειδὴ οὐκ ἱστορίαν ἁπλῶς, ἀλλὰ προφητείαν συγγράφει" οὗ χάριν οὐδὲ ἅπαντα τὰ ὑπὸ τοῦ ΝΝαδουχοδονόσορ γεγενημένα συνέγραψεν, ἀλλ᾽ ἐκεῖνα μόνον, ὧν ἀναγ-. καία ἣν διὰ τὴν ὠφέλειαν ἡ μνήμη. Ἐπειδὴ τοίνυν καὶ ἐπὶ τοῦ Βαλτάσαρ μέγιστον ἔδειξεν 5" ὁ Θεὸς θαῦμα, καὶ ἱκανὸν, οὐ μόνον τοῖς τηνικάδε ἀνθρώ- «οις, ἀλλὰ καὶ τοῖς ὕστερον ποτὲ γενομένοις “5, εὐλάὄειαν ἐνθεῖναι καὶ δέος, καὶ πρὸς εὐσέθειαν ηγῆσαι, οὐκ φήθη δίκαιον τοσαύτην εὐεργεσίαν καταχρύψαι σιγῇ, ὅσιον δὲ ποιεῖν νενόμικεν ἀνάγραφον "Ὁ αὐτὸ, καὶ πᾶσιν ὑπόμνημα διδασκαλίας καταλιπεῖν "', Διό φησιν" ε Βαλτάσαρ βασιλεὺς "" ἐποίησε δεῖπνον μέγα" τοῖς μεγιστᾶσιν αὑτοῦ χιλίοις ", καὶ ἕναντι "4 τῶν χιλίων ὁ οἶνος. » Τουτέστι, τοῖς χιλίοις ἀρχῶν, πρὸς τὸν τοσοῦτον ἀριθμὸν ηὐτρεπισμένος.

a΄. « Baltasar ho basileus epoiēte deipnon mega "ē tois megistasin hautou. » Houtos huios men esti tou Nathouchodonosor, ouk euthys de auton diedexato" ho edasileuse, kai touto hē tōn Basileiōn hēmas historią didaskei, kai ho makarios Hieremias ho prophētēxi houtōsi legōn " « Kai egeneto en tǭ triakostǭ kai heddomǭ etei apōchisthentos tou Iōakeim basileōs Iouda, en tǭ dōdekatǭ g᾽ mēni. kai en tę̄ tetradi kai eikadi tou mēnos, elathen Euïlad Marodach, basileus Badylōnos, en hǭ eniautǭ ᾽5 edasileuse, tēn kephalēn Iōakeim 85 basileōs ᾿Iouda, kai exēgagen hauton ex oichon, hou ephylatteto, kai elalēsen autǭ chrēsta, kai edōken autǭ ton diphron epanō tōn thronōn tōn basileōn tōn met᾽ autou en Badylōni, kai ēllaxe tēn stolēn tēs phylakēs autou, kai ēsthie diapanto: arton kata prosōpon autou pasas tas hēmeras has exēsen. n Iōakeim de houtos estin ho kai IIechōnias " Iōakeim gar ton toutou patera, ton kkai Eliakeim, eph᾽ hou ho makarios ēchmalōteuthē Daniēl, en tę̄ Hierousalēm anelōn ho Nadouchodonosor, errhnypsen exō tou teichous, hōs hē theia didaskei Graphę̄. basileuei " meta de touton ho Baltasar. Kataleloipe de toutou tēn mnēmēn ho theiotatos Daniēl, epeidē ouk historian haplōs, alla prophēteian syngraphei" hou charin oude hapanta ta hypo tou NNadouchodonosor gegenēmena synegrapsen, all᾽ ekeina monon, hōn anag-. kaia hēn dia tēn ōpheleian hē mnēmē. Epeidē toinyn kai epi tou Baltasar megiston edeixen 5" ho Theos thauma, kai hikanon, ou monon tois tēnikade anthrō- «ois, alla kai tois hysteron pote genomenois “5, eulaoeian entheinai kai deos, kai pros eusetheian ēgēsai, ouk phēthē dikaion tosautēn euergesian katachrypsai sigę̄, hosion de poiein nenomiken anagraphon "Ho auto, kai pasin hypomnēma didaskalias katalipein "', Dio phēsin" e Baltasar basileus "" epoiēse deipnon mega" tois megistasin hautou chiliois ", kai henanti "4 tōn chiliōn ho oinos. » Toutesti, tois chiliois archōn, pros ton tosouton arithmon ēutrepismenos.

1. "Belshazzar the king made a great dinner for his nobles." This man was a son of Nebuchadnezzar, but he did not succeed him directly. [Evil-merodach] reigned, as the history of the Kingdoms teaches us, and also blessed Jeremiah the prophet, who says: "And it came to pass in the thirty-seventh year of the exile of Joakim king of Judah, in the twelfth month, on the twenty-fourth day of the month, that Evil-merodach king of Babylon, in the year in which he became king, lifted up the head of Joakim king of Judah and brought him out of the house where he was kept under guard, and spoke kindly to him, and set his seat above the thrones of the kings who were with him in Babylon, and changed his prison garments, and he ate bread continually before him all the days that he lived." This Joakim is the one also called Jeconiah; for his father Joakim, also called Eliakim, under whom blessed Daniel was taken captive, Nebuchadnezzar killed in Jerusalem and threw outside the wall, as the divine Scripture teaches. [Evil-merodach] reigns, and after him Belshazzar. The most divine Daniel left out any mention of Evil-merodach, since he is writing not simply history but prophecy. For this reason he did not record all that Nebuchadnezzar did either, but only those things whose memory was necessary for our benefit. Since, then, in the time of Belshazzar too God showed a very great wonder, one able to instill reverence and fear and to lead to piety not only the people of that time but also those born later, he did not think it right to hide so great a benefaction in silence, but considered it a holy duty to put it in writing and leave it to all as a record for their instruction. That is why he says: "Belshazzar the king made a great dinner for his thousand nobles, and before the thousand was the wine": that is, for the thousand under his rule, prepared for so great a number.

Dan 5:1 (quotation, high confidence) · Jer 52:31–34 (quotation, high confidence) · 2 Kgs 25:27–30 (allusion, high confidence) · Jer 22:18–19 (allusion, medium confidence) · Jer 36:30 (allusion, medium confidence)

Notes and citation

Summary: Theodoret explains that Belshazzar reigned after Evil-merodach, whom Daniel omits because he writes prophecy rather than full history, and introduces Belshazzar's feast.

  • The name of Evil-merodach is lost in the OCR before "reigned" and before "reigns"; it is supplied in brackets from the quotation that follows.
  • The quotation is Jer 52:31–34 (2 Kgs 25:27–30). Theodoret's statement that Nebuchadnezzar killed Jehoiakim in Jerusalem and threw his body outside the wall draws on Jer 22:18–19 and 36:30.
  • Theodoret makes Belshazzar a son of Nebuchadnezzar who reigned after Evil-merodach; translated as written.

Notes on the original text

  • Digital text corrected (Latin column read as Greek letters, interrupting the quotation of Jeremiah): Α νορπιοὶ ἰΠογιιπὶ αὶ οὐη 60 δῶμ ἴῃ Βαυγίον : → .

Cite (SBL): Theodoret, Comm. Dan. 5.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-1

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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.

5.9PG 81

θ΄. ε Πίνων δὲ, φησὶν, ὁ Βαλτάσαρ εἶπεν ἐν τῇ γεύσει τοῦ οἴνου, τοῦ "6 ἐνεγκεῖν τὰ σχεύη τὰ χρυσᾶ καὶ ἀργυρᾶ "1, ἃ ἐξήνεγκε Ναδουχοδονόσορ, ὁ πατὴρ αὐτοῦ, ἐκ τοῦ ναοῦ τοῦ ἐν Ἱερουσαλήμ᾽ καὶ ἕπινον "5 Ἐν αὐτοῖς ὁ βασιλεὺς, καὶ οἱ μεγιστᾶνες αὐτοῦ, καὶ αἱ παράκοιτοι " αὐτοῦ, καὶ αἱ παλλακαὶ δ αὐτοῦ. » Διδάσκει δὲ ἡμᾶς διὰ τούτων ὁ προφήτης, οὐ μόνον τὴν τῆς ἀσεθδείας ὑπερδολὴν, ἀλλὰ καὶ τὴν ἐκ τῆς ἀμετρίας τοῦ οἴνου γενομένην βλάδην. ε Πίνων γὰρ, φησὶν, ὁ βασιλεὺς εἶπεν ἐν τῇ γεύσει τοῦ οἴνον, τοῦ ἐνεγκεῖν τὰ σχεύη τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ. ν Κατἐχωσε γὰρ ἡ μέθη τὸν λογισμὸν, καὶ ἡ ἀκρασία δ' τὴν κατὰ τοῦ θεοῦ μανίαν ἐγένντσε" καὶ τὰ ἀφιερωμένα τῇ τοῦ Θεοῦ θεραπείᾳ σχεύη, ἃ Ναδουχοδονόσορ, ὁ πατὴρ αὐτοῦ, ἔλαδε μὲν, τοῦ Θεοῦ προδεδωχότος, ἐτίμησε δὲ ᾿ 81} 115 ὡς ἐνόμισε, καὶ τῆς τῶν ἀνθρώπων ἠλευθέρωσε χρή- σεως, τούτοις ὡς κοινοῖς οὗτος ἐτόλμησε χρήσασθαι" οὗ γὰρ εἶπε μόνον, ἀλλὰ καὶ τὸ ἔργον τοῖς λόγοις ἐπέθηκεν. Υ΄. « Ἠνέχθησαν γὰρ, φησὶ, τὰ σχεύη τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ, ἃ ἐξήνεγκε Ναδουχοδονόσορ δ᾽ ἐκ ποῦ ναοῦ τοῦ Θεοῦ δ τοῦ ἐν Ἱερουσαλήμ. » Καλῶς δὲ τὴν τῆς ἀτοπίας ἔδειξεν ὑπορδολὴν, πρὸς τῷ ναῷ 5 δεικνὺς τὸ ἐπίσημον, τὴν τῆς Ἱερουσαλὴμ προυηγορίαν προστέθεικε. Ταῦτα γὰρ, φησὶ, τὰ σχεύη οὐ τισὶ τῶν δοκούντων, καὶ ὄνομα μόνον ἐχόντων, ἀνέχειντο "δῦ θεῶν, ἀλλ᾽ αὐτῷ τῷ ἐπὶ πάντων θεῷ, ὃς τὴν τε Ἱερουσαλὴμ ἐξελέξατο, καὶ τὸν ἐν αὑτῇ νεὼν τῆς οἰκείας ἐπλήρωσε δόξης. ᾿Αλλὰ ταῦτα τὰ ἄψανστα, καὶ τῷ Θεῷ τῶν ὅλων ἀνακείμενα, οὐκ ὡς δεομένῳ, ἀλλ᾽ ὡς ἀποδεχομένῳ τῶν προσφερόντων τὸ εὔγνωμον, ὁ δυσσεδὴς βασιλεὺς εἰς μέσον ἐνεγκὼν, ἔπινεν ἐν αὐτοῖς " οὐ μόνον δὲ αὐτὸς, ἀλλὰ καὶ οἱ μεγιστᾶνες αὐτοῦ, καὶ αἱ παράκοιτοι αὐτοῦ, καὶ αἱ παλλακαὶ αὑτοῦ ἔπινον οἶνον " τουτέστι, μέθης ἐποίησεν ὄργανα τῆς θείας λειτουργίας τὰ ὄργανα, καὶ τὰς τῆς ἀκολασίας αὐτὸν ἐμφορούσας διὰ τούτων θείας τὸ ἔσχατον ὑποδεικνὺς ὁ προφήτης ἐπήγαγε" δ'. « Καὶ ἥνεσαν τοὺς θεοὺς τοὺς χρυσοῦς, καὶ ἀργυροῦς, καὶ χαλκοῦς, καὶ σιδηροῦς, καὶ ξυλίνους, καὶ λιθίνους. » Κραιπαλῶν γὰρ ὁ παμμίαρος, καὶ τοῖς θείοις σκεύεσιν ἐντρυφῶν, λήθην μὲν ἔσχε τοῦ τῶν ἁπάντων Δεσπότου, ὕμνοις δὲ τοὺς οὐκ ὄντας ἐγέραιρε θεοὺς, ἐξ ὕλης ἀψύχου πεποῖη μένους "5, καὶ οὐδὲ ἀπὸ τῆς τέχνης τὸ ἐνεργεῖν ἢρανισμένους " μόγὴν δὲ μορφὴν δεξαμένους ἐνεργείας ἑστερημένην, Ἀλλ᾽ οὐκ ἠνέσχετο τῶν ὅλων ὁ Πρύτανις, τῇ μακροθυμίᾳ, καὶ τοὺς τηνικάδε ἀνθρώπους, καὶ τοὺς μετ' ἐκείνους λυμήνασθαι" παραυτίκα δὲ τὴν οἰκχείαν δείκνυσιν δύναμιν. ε΄. « Ἐν αὐτῇ γὰρ, φησὶ, τῇ ὥρᾳ ἐξῆλθον ἀστράγαλοι 51 χειρὸς ἀνθρώπου, καὶ ἔγραφον χατέναντ' τῆς λαμπάδος, ἐπὶ τὸ χονίαμα τοῦ τοίχου τοῦ οἴχου τοῦ βασιλέως, καὶ ὁ βασιλεὺς ἐθεώρει τοὺς ἀστραγάλους τἧς χειρὸς τῆς γραφούσης. » Ἐπειδὴ γὰρ τὰ ἐνερτῶν ἁπάντων Θεοῦ κατεφρόνησε, διδάσκει αὐτὸν ὁ τῶν ὅλων "5 Δημιουργὸς τῆς θείας αὑτοῦ φύσεως τὸ ἀόρατον καὶ ἀσώματον. Μόνους γὰρ αὐτῷ δακτύλους ὑποδείκνυσι γράφοντας, παιδεύων αὐτὸν, ὡς οὐδ᾽ ἂν τούτους ἐθεάσατο, εἰ μὴ παρέσχεν αὐτὸς "" τῆς χρείας τὴν ἀφορμήν’ μεγίστην δὲ καὶ οἱ σύτσιτοι ἐντεῦθεν ὠφέλειαν ἐλάμθανον, διδασκόμενοι τοῦ μὲν Θεοῦ πρὸς τῷ ἀσωμάτῳ καὶ ἀοράτῳ, τὸ δυνατόν᾽. πῶν δὲ ὑπ᾽ αὐτῶν ὑμνηθέντων θεῶν, πρὸς τῷ ὑλικῷ Ὁ καὶ ἀψύχῳ, τὸ παντελῶ; ἀδρανές τε καὶ ἀσθενές. Ὅτι δὲ πολὺ δέος ἅπασιν ἐνειργάσατο τοῦτο τὸ θαῦμα, ὁ προφήτης μεμαρτύρηκεν, οὕτως εὐπών' ς΄. ε« Τότε τοῦ βασιλέως ἣ μορφὴ ἠλλοιώθη, καὶ οἱ διαλογισμοὶ αὐτοῦ συνετάραξαν "᾽ αὐτὸν, καὶ οἱ σύν" δεσμοι τῆς ὀσφύος αὐτοῦ διελύοντο, καὶ τὰ γόνατα αὐτοῦ τοῦτο τούτῳ συνεχρούοντο". ν» ΕἸ δὲ δαχτύ λων γραφόντων "" θεωρία οὕτως ἐξεδειμάτωσε τὶν " τὴν μεγίστην διέποντα βασιλείαν, ὡς καὶ τῶν ἄρθρων τὰς ἁρμονίας ὑπὸ τοῦ δέους διαλυθῆναι, τρόμον -Ξ καὶ κλόνον δ ὑπομεῖναι τὰ μέλη, τί οὐκ ἂν ὑπἐμενεν ὁ θεομισὴς, πρηστῇοας ἡ χεραυνοὺς μενος, ἣ ἀγγέλους βλοσυρὸν βλέποντας, καὶ τῷ γὰρ τὴν θέαν οὐδὲ ὁ μέγας Δανιὴλ ἀδεῶς ἐνεγκεῖν ἠδυνήθη. ᾿Αληθῶς, ε Τί ὑπερηφανεύεται γῆ καὶ σποδός; ν» Τοσούτου τοίνυν δέους ἀναπλησθεὶς, ζ΄. « Ἑφώνησεν δ" ἐν ἰσχύϊ τοῦ εἰσαγαγεῖν μάγους, Χαλδαίους, Γαζαρηνούς 55,» Ὁ γὰρ φόδος εἰργάζετο τὴν βοὴν, καὶ τῆς ψυχῆς ὁ θόρυδος μαθεῖν χατήπειγς πὴν ἀπόφασιν. Εἶτα προτίθησιν ἄθλον τῷ τὴν γραδΐ ἐσθῆτα βασιλικὴν, καὶ χρυσοῦν περιδέῤῥαιον, καὶ τὸ Β τὴν "δ τρίτην τάξιν ἔχειν μετὰ τὸν βαδιλέα. ᾿Αλλὰ τῶν μὲν μάγων καὶ Χαλδαίων τὸ ἄθεον ἐξηλέγχετο " εὑρεῖν γὰρ οὐκ ἴσχνον τὴν τῶν θείων γραμμάτων ἀνάγνωσιν, καὶ ταῦτα ἄθλου τοσούτου προκειμένον, καὶ λίαν αὐτοὺς προτρέποντος. θ'. « Ὁ δὲ βασιλεὺς Βαλτάσαρ ἐταράχθη, καὶ ἡ μορφὴ αὐτοῦ ἠλλοιώθη ἐπ᾽ αὐτῷ, καὶ οἱ μεγιστᾶνες αὐτοῦ συνεταράττοντο. ν Ἐντεῦθεν δῆλον, ὅτι τῆς τῶν ἄλλον ὠφελείας προμηθούμενος ὁ Δεσπότης, οὔκ εὐθὺς τοῦ βασιλέως ἀφείλετο τὴν ζωήν" ἀλλὰ πρῶτον μὲν ὑπέδειξε τοῦ γράφοντος τοὺς δακτύλους. Τούτῳ δὲ χαταπλήξας καὶ δέος ἐντεθειχὼς, παρεσκεύασε μὲν κληθῆναι τοὺς σοφοὺς τῶν Χαλδαίων, ἐξήλεγξε δὲ αὐτῶν τὸ ψευδές τε καὶ ἀσθενὲς, ἐν χρείᾳ δὲ τῆς τοῦ Δανιὴλ σοφίας κατέστησεν, ἵνα διὰ τῆς τούτου γλώττης, καὶ τοῦτον ἐλέγξῃ, καὶ τοὺς ἄλλους εὐεργετήπῃ, καὶ τούτων οὕτω γενομένων, τηνικαῦτα τὴν τιμωρίαν ἐπαγάγῃ τῷ δυσσεθεῖΐ βασιλεῖ. Ταραττομένων τοίνυν καὶ τοῦ βασιλέως, καὶ ἐ. ε« Ἢ βασίλισσα κατέναντι “΄ τῶν λόγων τοῦ βασιλέως, καὶ τῶν μεγιστάνων αὐτοῦ, εἰς τὸν οἶκον τοῦ πότου εἰσῆλθε "5. ν Τουτέστι, βουλευομένων αὖπῶν τί 9 πρακτέον, καὶ ἄλλων ἄλλα εἰσηγουμένων, ἃ τὸ δέος ἠνάγχαζεν, ἡ βασίλισσα εἰσελήλυθε, Δοκεῖ δέ μοι αὐτὴ ὁ μήτηρ αὐτοῦ εἶναι -“ αἱ γὰρ παράκοῖτοι σὺν ταῖς παλλαχίσι τοῦ δείπνου μετεῖχον " ἔπινον γὰρ ἐν τοῖς σκεύεσι τοῖς χρυσοῖς καὶ ἀργυροῖς, αὐτὸς καὶ οἱ μεγιστᾶνες αὐτοῦ, καὶ αἱ παράκοῖτοι αὐτοῦ, τουτέστιν, αἱ γαμεταὶ αὐτοῦ, καὶ αἱ παλλακαὶ αὐτοῦ, αἱ οὐ κατὰ νόμον, ἀλλὰ δι᾽ ἀχολα- ᾿ σίαν συνοῦσαι. Αὐτὴ 75 δὲ μετὰ τὸν θόρυθον λυθς, καὶ εἰχὴὺς ἣν ὡς γεγηραχυΐαν τῆς μέθης ἐκείνης καὶ τῶν χορδαχισμῶν, ἤγουν ὀρχησμῶν 1", τηνικαῦτα μὴ μετέχειν. ε« Καὶ ἀπεχρίθη,, φησὶν, ἡ βατίλισσα. καὶ εἶπε Βασιλεῦ, εἰς τοὺς αἰῶνας ζῆθι. » Τοῦτο δὲ, ὡς ἔοικε, πρόσρησις ἦν τοῖς τότε μέχρι δὲ νῦν τὸ ἔθος τοῦτο γεχράτηχεν " αἰωνίους γὰρ καλεῖν τινες τῶν ἀνοήτων καὶ τοὺς νῦν βασιλεῖς εἰώθασι, καὶ ἐν ταῖς συγγραφαῖς δὲ τῶν συμδολαίων τοῦτό τινες προσγράφουσιν, ἀμαθίᾳ μᾶλλον ἣ ἀσεθείᾳ δουλεύοντες. Φησὶ τοίνυν ἡ βασίλισσα " ε Μὴ ταραττέτωσάν σε οἱ λογισμοί σου, καὶ ἡ μορφῇ 3 σου μὴ ἀλλοιούσθω. » Εἶτα τὴν αἰτίαν ἐπάγει, δι᾿ ἦν

th΄. e Pinōn de, phēsin, ho Baltasar eipen en tę̄ geusei tou oinou, tou "6 enenkein ta scheuē ta chrysa kai argyra "1, ha exēnenke Nadouchodonosor, ho patēr autou, ek tou naou tou en Hierousalēm᾽ kai hepinon "5 En autois ho basileus, kai hoi megistanes autou, kai hai parakoitoi " autou, kai hai pallakai d autou. » Didaskei de hēmas dia toutōn ho prophētēs, ou monon tēn tēs asethdeias hyperdolēn, alla kai tēn ek tēs ametrias tou oinou genomenēn bladēn. e Pinōn gar, phēsin, ho basileus eipen en tę̄ geusei tou oinon, tou enenkein ta scheuē ta chrysa kai ta argyra. n Katechōse gar hē methē ton logismon, kai hē akrasia d' tēn kata tou theou manian egenntse" kai ta aphierōmena tę̄ tou Theou therapeią scheuē, ha Nadouchodonosor, ho patēr autou, elade men, tou Theou prodedōchotos, etimēse de ᾿ 81} 115 hōs enomise, kai tēs tōn anthrōpōn ēleutherōse chrē- seōs, toutois hōs koinois houtos etolmēse chrēsasthai" hou gar eipe monon, alla kai to ergon tois logois epethēken. Y΄. « Ēnechthēsan gar, phēsi, ta scheuē ta chrysa kai ta argyra, ha exēnenke Nadouchodonosor d᾽ ek pou naou tou Theou d tou en Hierousalēm. » Kalōs de tēn tēs atopias edeixen hypordolēn, pros tǭ naǭ 5 deiknys to episēmon, tēn tēs Hierousalēm prouēgorian prostetheike. Tauta gar, phēsi, ta scheuē ou tisi tōn dokountōn, kai onoma monon echontōn, anecheinto "dy theōn, all᾽ autǭ tǭ epi pantōn theǭ, hos tēn te Hierousalēm exelexato, kai ton en hautę̄ neōn tēs oikeias eplērōse doxēs. ᾿Alla tauta ta apsansta, kai tǭ Theǭ tōn holōn anakeimena, ouk hōs deomenǭ, all᾽ hōs apodechomenǭ tōn prospherontōn to eugnōmon, ho dyssedēs basileus eis meson enenkōn, epinen en autois " ou monon de autos, alla kai hoi megistanes autou, kai hai parakoitoi autou, kai hai pallakai hautou epinon oinon " toutesti, methēs epoiēsen organa tēs theias leitourgias ta organa, kai tas tēs akolasias auton emphorousas dia toutōn theias to eschaton hypodeiknys ho prophētēs epēgage" d'. « Kai hēnesan tous theous tous chrysous, kai argyrous, kai chalkous, kai sidērous, kai xylinous, kai lithinous. » Kraipalōn gar ho pammiaros, kai tois theiois skeuesin entryphōn, lēthēn men esche tou tōn hapantōn Despotou, hymnois de tous ouk ontas egeraire theous, ex hylēs apsychou pepoiē menous "5, kai oude apo tēs technēs to energein ēranismenous " mogēn de morphēn dexamenous energeias hesterēmenēn, All᾽ ouk ēnescheto tōn holōn ho Prytanis, tę̄ makrothymią, kai tous tēnikade anthrōpous, kai tous met' ekeinous lymēnasthai" parautika de tēn oikcheian deiknysin dynamin. e΄. « En autę̄ gar, phēsi, tę̄ hōrą exēlthon astragaloi 51 cheiros anthrōpou, kai egraphon chatenant' tēs lampados, epi to choniama tou toichou tou oichou tou basileōs, kai ho basileus etheōrei tous astragalous tēs cheiros tēs graphousēs. » Epeidē gar ta enertōn hapantōn Theou katephronēse, didaskei auton ho tōn holōn "5 Dēmiourgos tēs theias hautou physeōs to aoraton kai asōmaton. Monous gar autǭ daktylous hypodeiknysi graphontas, paideuōn auton, hōs oud᾽ an toutous etheasato, ei mē pareschen autos "" tēs chreias tēn aphormēn’ megistēn de kai hoi sytsitoi enteuthen ōpheleian elamthanon, didaskomenoi tou men Theou pros tǭ asōmatǭ kai aoratǭ, to dynaton᾽. pōn de hyp᾽ autōn hymnēthentōn theōn, pros tǭ hylikǭ Ho kai apsychǭ, to pantelō? adranes te kai asthenes. Hoti de poly deos hapasin eneirgasato touto to thauma, ho prophētēs memartyrēken, houtōs eupōn' s΄. e« Tote tou basileōs hē morphē ēlloiōthē, kai hoi dialogismoi autou synetaraxan "᾽ auton, kai hoi syn" desmoi tēs osphyos autou dielyonto, kai ta gonata autou touto toutǭ synechrouonto". n» EI de dachty lōn graphontōn "" theōria houtōs exedeimatōse tin " tēn megistēn dieponta basileian, hōs kai tōn arthrōn tas harmonias hypo tou deous dialythēnai, tromon -X kai klonon d hypomeinai ta melē, ti ouk an hypemenen ho theomisēs, prēstę̄oas hē cheraunous menos, hē angelous blosyron blepontas, kai tǭ gar tēn thean oude ho megas Daniēl adeōs enenkein ēdynēthē. ᾿Alēthōs, e Ti hyperēphaneuetai gē kai spodos? n» Tosoutou toinyn deous anaplēstheis, z΄. « Hephōnēsen d" en ischyï tou eisagagein magous, Chaldaious, Gazarēnous 55,» Ho gar phodos eirgazeto tēn boēn, kai tēs psychēs ho thorydos mathein chatēpeigs pēn apophasin. Eita protithēsin athlon tǭ tēn gradï esthēta basilikēn, kai chrysoun periderrhaion, kai to B tēn "d tritēn taxin echein meta ton badilea. ᾿Alla tōn men magōn kai Chaldaiōn to atheon exēlencheto " heurein gar ouk ischnon tēn tōn theiōn grammatōn anagnōsin, kai tauta athlou tosoutou prokeimenon, kai lian autous protrepontos. th'. « Ho de basileus Baltasar etarachthē, kai hē morphē autou ēlloiōthē ep᾽ autǭ, kai hoi megistanes autou synetarattonto. n Enteuthen dēlon, hoti tēs tōn allon ōpheleias promēthoumenos ho Despotēs, ouk euthys tou basileōs apheileto tēn zōēn" alla prōton men hypedeixe tou graphontos tous daktylous. Toutǭ de chataplēxas kai deos entetheichōs, pareskeuase men klēthēnai tous sophous tōn Chaldaiōn, exēlenxe de autōn to pseudes te kai asthenes, en chreią de tēs tou Daniēl sophias katestēsen, hina dia tēs toutou glōttēs, kai touton elenxę̄, kai tous allous euergetēpę̄, kai toutōn houtō genomenōn, tēnikauta tēn timōrian epagagę̄ tǭ dyssetheiï basilei. Tarattomenōn toinyn kai tou basileōs, kai e. e« Ē basilissa katenanti “΄ tōn logōn tou basileōs, kai tōn megistanōn autou, eis ton oikon tou potou eisēlthe "5. n Toutesti, bouleuomenōn aupōn ti 9 prakteon, kai allōn alla eisēgoumenōn, ha to deos ēnanchazen, hē basilissa eiselēlythe, Dokei de moi autē ho mētēr autou einai -“ hai gar parakoitoi syn tais pallachisi tou deipnou meteichon " epinon gar en tois skeuesi tois chrysois kai argyrois, autos kai hoi megistanes autou, kai hai parakoitoi autou, toutestin, hai gametai autou, kai hai pallakai autou, hai ou kata nomon, alla di᾽ achola- ᾿ sian synousai. Autē 75 de meta ton thorython lyths, kai eichēus hēn hōs gegērachyïan tēs methēs ekeinēs kai tōn chordachismōn, ēgoun orchēsmōn 1", tēnikauta mē metechein. e« Kai apechrithē,, phēsin, hē batilissa. kai eipe Basileu, eis tous aiōnas zēthi. » Touto de, hōs eoike, prosrēsis ēn tois tote mechri de nyn to ethos touto gechratēchen " aiōnious gar kalein tines tōn anoētōn kai tous nyn basileis eiōthasi, kai en tais syngraphais de tōn symdolaiōn touto tines prosgraphousin, amathią mallon hē asetheią douleuontes. Phēsi toinyn hē basilissa " e Mē tarattetōsan se hoi logismoi sou, kai hē morphę̄ 3 sou mē alloiousthō. » Eita tēn aitian epagei, di᾿ ēn

[2.] "And while drinking," it says, "Belshazzar said, at the taste of the wine, to bring the gold and silver vessels that Nebuchadnezzar his father had taken out of the temple in Jerusalem; and the king and his nobles, his consorts and his concubines drank from them." Through this the prophet teaches us not only the excess of his impiety but also the harm that comes from drinking wine without measure. "For while drinking," it says, "the king said, at the taste of the wine, to bring the gold and silver vessels." Drunkenness buried his reason, and intemperance gave birth to madness against God. The vessels dedicated to the service of God, which Nebuchadnezzar his father had taken when God gave them up, but had honored, as he thought, and kept free from human use, this man dared to use as common things. Nor did he only say it; he added the deed to the words. (3.) "For the gold and silver vessels were brought," it says, "which Nebuchadnezzar had taken out of the temple of God in Jerusalem." He did well to show the excess of the outrage: besides the temple, he added the name of Jerusalem to show its distinction. These vessels, he says, were not dedicated to some of those who are thought to be gods and have only the name, but to the God over all himself, who chose Jerusalem and filled the temple in it with his own glory. But these untouchable things, dedicated to the God of the universe (not as one in need of them, but as one who accepts the gratitude of those who offer), the impious king brought out and drank from; and not he alone, but his nobles, his consorts and his concubines too drank wine from them. That is, he made the instruments of the divine liturgy instruments of drunkenness, and those who filled him with licentiousness … through these … Showing the height [of his impiety], the prophet added: (4.) "And they praised the gods of gold and silver, of bronze and iron, of wood and stone." Reeling with drink and reveling with the divine vessels, the utterly vile man forgot the Master of all and honored with hymns gods that do not exist, made of lifeless matter, which had not even gained the power to act from the craftsmanship but had received only a shape deprived of action. But the Ruler of the universe did not allow him, through his long-suffering, to corrupt both the people of that time and those who came after; at once he shows his own power. (5.) "For in that very hour," it says, "there came out fingers of a man's hand, and they wrote opposite the lampstand on the plaster of the wall of the king's house; and the king saw the knuckles of the hand that was writing." Since he had despised … the God of all, the Creator of the universe teaches him that his divine nature is invisible and bodiless. He shows him only fingers writing, teaching him that he would not have seen even these had he himself not given occasion for it. And his fellow diners received the greatest benefit from this, being taught that God, besides being bodiless and invisible, is powerful, while the gods they had praised, besides being material and lifeless, are utterly impotent and weak. That this miracle struck great fear into all, the prophet has testified in these words: (6.) "Then the king's appearance changed, and his thoughts troubled him, and the joints of his loins were loosened, and his knees knocked against each other." If the sight of fingers writing so terrified the man who governed the greatest kingdom that the fastenings of his joints were loosened by fear and his limbs trembled and shook, what would the God-hated man not have suffered had he seen fiery whirlwinds or thunderbolts … or angels with fierce looks? For not even the great Daniel could bear that sight without fear. Truly, "Why are earth and ashes proud?" Filled with such fear, then, (7) "he cried aloud to bring in magi, Chaldeans and Gazarenes." Fear produced the shout, and the turmoil of his soul urged him to learn the sentence. Then he sets out a prize for the one who [reads] the writing: royal clothing, a golden necklace, and the third rank after the king. But the godlessness of the magi and Chaldeans was exposed; for they could not manage to read the divine letters, though so great a prize was set before them and urged them on strongly. (9.) "And King Belshazzar was troubled, and his appearance changed upon him, and his nobles were troubled with him." From this it is plain that the Master, providing for the benefit of others, did not take the king's life at once. First he showed him the fingers of the one who wrote. Having struck him with this and put fear into him, he caused the wise men of the Chaldeans to be called, exposed their falsehood and weakness, and put him in need of Daniel's wisdom, so that through Daniel's tongue he might both rebuke this man and benefit the others, and then, when this had happened, bring the punishment on the impious king. While the king and [his nobles] were troubled, then, (10) "the queen came into the banqueting house, because of the words of the king and his nobles." That is, while they were deliberating what to do, and some proposed one thing and some another, as fear compelled them, the queen came in. She seems to me to be his mother; for his consorts and concubines took part in the dinner (they drank from the gold and silver vessels, he and his nobles, his consorts, that is, his wives, and his concubines, who lived with him not lawfully but through licentiousness). She came in after the uproar, and it was likely that, being old, she had not taken part in that drunkenness and the cordax, that is, the dances. "And the queen answered," it says, "and said: O king, live for ever." This, it seems, was the form of address to the [kings] of that time; and even now the custom has prevailed. Some foolish people are accustomed to call even present kings "eternal", and some add this in the drafting of contracts, serving ignorance rather than impiety. The queen says, then: "Let not your thoughts trouble you, and let not your appearance change." Then she adds the reason why

Textual problem in this passage: see the notes.

Dan 5:2–10 (quotation, high confidence) · Dan 10:8–9 (allusion, medium confidence)

Notes and citation

Summary: Drunk, Belshazzar profanes the temple vessels and praises idols; a hand writes on the wall, the diviners fail, and the queen, probably his mother, comes in to calm him.

  • This section covers verses 2–10 (Migne's numeral at its head is probably a misreading for verse 2). New lemmas begin at verses 3, 4, 5, 6, 7, 9 and 10; the comment summarizes verse 8.
  • Lines are lost in the OCR in several places (in the comment on the vessels, at "Since he had despised … the God of all", and in the list of terrors); gaps are marked "…".
  • "Why are earth and ashes proud?" is Sir 10:9.
  • Theodoret's remark that some of his contemporaries call emperors "eternal" is translated as written.

Notes on the original text

  • Digital text corrected (Latin column and apparatus read into the text; Latin column read as Greek letters; Latin column read as Greek letters, splitting the word χρήσεως; apparatus read into the text; marginal column letter splitting the word ἄρθρων): δἰῖ βδηοι σϑηυδ θα ἶδὶ, αυμπθοηυ δὶ πο Βα γα θεθδηὶ ἐκ οἷβ Γὲχ, οἱ οριἰμιδίοβ 608, οἱ σπου ΐ πα αἱ οχἰϑε μα υϑὶ. θαθυΐ!, δἱ 4} ἢν η}8. → ; Ὦ νἱπάϊοαν!ε; → ; λόγοι. μι, 3: Εὖ, Β ῥγῶπ), ὁ. 38 ἔδ, ἴῃ Β ροδὶ Θεὸς ροηπΐίυγ. 5 γεν, Β ἐσομένοις, 5 Β ἀναγράφων. ᾿ "Ὁ Α οἱ Β πιέτωσαν. θαρσία. 5: Ναῦ, 68. ἰμ Α. δ᾽ τοῦ Θεοῦ. Εκ Α εἱ Β 4 τοῦ, [)65. ἴῃ Β. 5" ἀργ. Βαὶ ργξη). τά. ΒᾺ εἰ Β κατέναντι. → ; δέ, Π65. ἰη Βα 5" Β ἀνέκειτο. δ᾽ πεπ, Β γεγενημένους. ΕἸ ἀστρ. Ἀ δάκτυλοι, 5" ὅλ. Β ἁπάντων, ΜΒ αὐτῷ, 4.Α εἰ Β συνετάρασσον. 5“ τ. τ. συν. ἃ συνεχροτοῦντο. 55 γρ. Β βγη!. μόνων. → ; ἄρ- Α θρων → ἄρθρων; νη νοοθ θχουλοθαϊ,, εἰ διιΐμ ρου γυδιὶο δι ἰ → ; ηυὶ ται Ομ ῖ ἰμΎΘΏΪΓα ποῖ ροίογδηῖϊ, ηιιὰ αν ηᾶϑ οἱ [γα οὐ) 9 ἰηιπιυίαία οδὶ ΒΌΡΟΓ δυπὶ, οἱ Ὁ οριἱπιαῖθ5. δου, οἱ σοπουθπθ ἱρϑίυβ, δος δὲ, 42 ἢ κλόνον τε καὶ τρόμον. 4. τὴν, θ 68. ἰη Β. ἐλήλυθεν, “8 τό. 19. Β αὕτη. 4 Α Καὶ ἐθδόησεν ὁ Ἡπνο ἕν ἰσχύϊ. τὰ ἔγ, ὁοκ. ἴῃ Β νθγο Θςοπ γι σοδηϊ δ ομο ἢ), οἱ ΘΟΥῸ ἢ 4085 ἢοο οδί, δυο δπίθιῃ πα θεὲ ϑρίγιι8 ἐγαι δὴ. Τα Δὺ Ορβουτίίαια νἱπάϊοαι, οἱ γι τὶ δα ! φασυϊα φυἀλη" οἱ δἰψί!!α, οἱ ᾳιδϑὶ δὰ αὐ ἰῇ ρόιυ ἀϊυηίαγ, ἃ νἱμου} 5 Προ γᾶπβ, 50 νἱ. οἱ ἀροῦὶῖ, οἱ δὰ → .

Extrabiblical texts: Sir 10:9 (Sirach [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Dan. 5.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-9

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

5.11PG 81

ια΄. « "Ἔστιν ἔτι", φησὶν, ἀνὴρ ἐν τῇ βασιλεία σου. ἐν ᾧ ΠΙνεῦμα Θεοῦ 1" ἅγιον ἐν αὐτῷ 15, καὶ ἐν ταῖς ἡμέραις τοῦ πατρὸς σον γρηγόρησις 16 καὶ σύνεσις εὑρέθη ἐν αὐτῷ. » ἼἜστι δὲ καὶ ἐντεῦθεν κατανοῆσαι, ὡς μήτηρ αὐτοῦ μᾶλλόν 17 ἔστιν αὕτη διὸ καὶ τὰ πάλαι γεγενημένα ὡς ἀγνοοῦντα διδάσκει, Β καὶ τὸν μακάριον Δανιὴλ δῆλον αὐτῷ ποιεῖ, καὶ “θείου Πνεύματος ἀνάπλεων εἶναι ὁμολογεΐ,, καὶ αὐτοῖς τοῖς τοῦ Ναβουχοδονόσορ κέχρηται λόγοις, Ταυτὰ γὰρ κἀκεῖνος ἔφη περὶ τοῦ Δανιῇλ, προστέθεικε δὲ, ὅτι « Καὶ ἐν ταῖς ἡμέραις τοῦ πατρός σον γρηγόρησις 18 καὶ σύνεσις εὑρέθη ἐν αὐτῷ. » Γρηγόρησιν δὲ ἐκάλεσε τὴν τῆς ψυχῆς νῆψιν καὶ τὴν σύγἐσιν", τῶν κεκρυμμένων τὴν κατανόησιν, καὶ τῶν τοὺς πολλοὺς λανθανόντων τὴν θεωρίαν. « Καὶ ὁ βασιλεὺς, φησὶ, Ναδουχοδονόσορ ὁ πατήρ σου ἄρχοντα ἐπαοιδῶν, μάγων, Χαλδαίων, Γαζαρηνῶν κατέστησεν αὐτόν. » Εἶτα καὶ τὴν αἰτίαν προῦτίθησιν "

ia΄. « "Estin eti", phēsin, anēr en tę̄ basileia sou. en hǭ PIneuma Theou 1" hagion en autǭ 15, kai en tais hēmerais tou patros son grēgorēsis 16 kai synesis heurethē en autǭ. » IEsti de kai enteuthen katanoēsai, hōs mētēr autou mallon 17 estin hautē dio kai ta palai gegenēmena hōs agnoounta didaskei, B kai ton makarion Daniēl dēlon autǭ poiei, kai “theiou Pneumatos anapleōn einai homologeï,, kai autois tois tou Nabouchodonosor kechrētai logois, Tauta gar kakeinos ephē peri tou Danię̄l, prostetheike de, hoti « Kai en tais hēmerais tou patros son grēgorēsis 18 kai synesis heurethē en autǭ. » Grēgorēsin de ekalese tēn tēs psychēs nēpsin kai tēn sygesin", tōn kekrymmenōn tēn katanoēsin, kai tōn tous pollous lanthanontōn tēn theōrian. « Kai ho basileus, phēsi, Nadouchodonosor ho patēr sou archonta epaoidōn, magōn, Chaldaiōn, Gazarēnōn katestēsen auton. » Eita kai tēn aitian proutithēsin "

11. "There is still," she says, "a man in your kingdom in whom is the holy Spirit of God, and in the days of your father wakefulness and understanding were found in him." From this too one can see that she is more likely his mother. That is why she teaches him, as one who does not know, what happened long ago, makes blessed Daniel known to him, confesses that he is full of the divine Spirit, and uses the very words of Nebuchadnezzar; for he had said the same about Daniel. She added: "And in the days of your father wakefulness and understanding were found in him." By wakefulness she meant the sobriety of the soul, and by understanding the comprehension of hidden things and the insight into what escapes most people. "And King Nebuchadnezzar your father," she says, "appointed him chief of the enchanters, magi, Chaldeans and Gazarenes." Then she gives the reason:

Dan 5:11 (quotation, high confidence) · Dan 4:8–9 (allusion, high confidence)

Notes and citation

Summary: The queen reminds Belshazzar of Daniel, in whom is the Spirit of God and whom Nebuchadnezzar made chief of the wise men.

Cite (SBL): Theodoret, Comm. Dan. 5.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-11

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-5-11) · 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.

5.12PG 81

ιβ΄. « Ὅτι πνεῦμα περισσὸν ἐν αὐτῷ. » ᾿Αντὶ τοῦ, Ὑπερδάλλουσαν ἔχει τὴν τοῦ Πνεύματος χάριν. Ἔπειτα καταλέγει τῆς πνευματικῆς ἐνεργείας τὰ εἴδη. « Καὶ φρόνησις, φησὶ, καὶ σύνεσις, συγκρίνων ἐνύπνια, καὶ ἀναγγέλλων κρατούμενα 5», καὶ λύων συνδέσμονς, Δανιήλ. » Οὗτος δ' γὰρ θείων Πνεύματος δοχεῖον γενόμενος, σοφῶς δ μὲν ἅπαντα βουλεύεται, συνετῶς δὲ ἅπαντα φθέγγεται τὰ δὲ τῶν ἐνυπνίων αἰνίγματα δῆλα ποιεῖ, καὶ τὰ ἀσαφίᾳ τινὶ κεκρυμμένα τῆς ἀσαφίας ἐλευθεροῖ, καὶ οἷον ὑποδέσμους τινὰς ὄντα "ὃ καὶ σήμαντρα, καὶ ὡς; ἐν ταμιείοις φρουρούμενα τῶν δεσμῶν ἀπαλλάττων, διαλύει τε καὶ ἀνοίγνυσι, καὶ εἴσω τούτων τοὺς βουλομένους ποιεῖ " τοῦτο γὰρ σημαίνει τό" « ᾿Αναγγέλλων κρατούμενα καὶ λύων συνδέσμους, Δανιήλ. ν Τούτου, φησὶ, χάριν « Ὁ βασιλεὺς ἐπέθηκεν αὐτῷ θείας φωτιζόμενον ἐνεργείας, τῆς τοῦ Θεοῦ αὑτοῦ προσηγορίας ἠξίωσε. « Νῦν οὖν χληθήτω καὶ τὴν σύγκρισιν αὐτοῦ ἀναγγελεῖ 5" σοι. » Καὶ οὐ λέγει, Κληθήτω Βαλτάσαρ" τῇ γὰρ πείρᾳ μεμαθηκότες τοῦ προφήτου τὴν δύναμιν, προτιμῶσι τῆς Χαλδαίας τὴν Ἑδραίαν προσηγορίαν " οὗ χάριν ἐφεξῆς λοιπὸν αὑτὸν "δ Δανιὴλ ὀνομάζουσι. «γ΄. « Τότε γὰρ, φησὶ, Δανιὴλ εἰσῆλθεν "" ἐνώπιον τοῦ βασιλέως, καὶ εἶπεν ὁ βασιλεὺς τῷ Δανιήλ" Σὺ εἴ Δανιὴλ ὁ ἀπὸ τῶν υἱῶν τῆς αἰχμαλωσίας τῆς Ὑουδαίας 3]; ν “Ἕοικεν οὗτος ὑπὸ πολλῆς δυσσεδείας μετὰ τὴν τοῦ πατρὸς τελευτὴν τὴν τοῦ Δαν:ἢλ συνοὐσίαν φυγῶν" δ: παραυτίκα τῷ δέει καταπλαγεὶς, τοὺς μὲν μάγους καὶ τοὺς Χαλδαίους καλεῖ, τοῦ ὃς προφήτου καὶ τὴν μνήμην τῆς διανοῖΐας Ἐπειδὴ δὲ ἡ μήτηρ αὐτοῦ "5 ἀνέμνησε τῶν ἐπὶ τοῦ πατρὸς γεγενημένων θαυμάτων, καὶ κληθεὶς εἰσηλθεν ὁ Δανιὴλ, ἐπέγνω μὲν αὐτὸν παραυτίκα " οὐ γὰρ ἂν, εἴπερ ἐγνόησε, τοῦ γένους ἀνέμνησε, καὶ τὴν αἰχμαλωσίαν τῆς Ἰουδαίας εἰς μέσον παρήγαγεν. Πυνθάνεται δὲ ὅμως, καί φησι" ε Σὺ εἴ Δανιὴλ ὁ ἀπὸ τῶν υἱῶν τῆς αἰχμαλωτίας τῆς Ἰουδαίας; » Καὶ μηδέπω συνομολογήσαντος ἐχεΐνου "

ib΄. « Hoti pneuma perisson en autǭ. » ᾿Anti tou, Hyperdallousan echei tēn tou Pneumatos charin. Epeita katalegei tēs pneumatikēs energeias ta eidē. « Kai phronēsis, phēsi, kai synesis, synkrinōn enypnia, kai anangellōn kratoumena 5», kai lyōn syndesmons, Daniēl. » Houtos d' gar theiōn Pneumatos docheion genomenos, sophōs d men hapanta bouleuetai, synetōs de hapanta phthengetai ta de tōn enypniōn ainigmata dēla poiei, kai ta asaphią tini kekrymmena tēs asaphias eleutheroi, kai hoion hypodesmous tinas onta "ho kai sēmantra, kai hōs? en tamieiois phrouroumena tōn desmōn apallattōn, dialyei te kai anoignysi, kai eisō toutōn tous boulomenous poiei " touto gar sēmainei to" « ᾿Anangellōn kratoumena kai lyōn syndesmous, Daniēl. n Toutou, phēsi, charin « Ho basileus epethēken autǭ theias phōtizomenon energeias, tēs tou Theou hautou prosēgorias ēxiōse. « Nyn oun chlēthētō kai tēn synkrisin autou anangelei 5" soi. » Kai ou legei, Klēthētō Baltasar" tę̄ gar peirą memathēkotes tou prophētou tēn dynamin, protimōsi tēs Chaldaias tēn Hedraian prosēgorian " hou charin ephexēs loipon hauton "d Daniēl onomazousi. «g΄. « Tote gar, phēsi, Daniēl eisēlthen "" enōpion tou basileōs, kai eipen ho basileus tǭ Daniēl" Sy ei Daniēl ho apo tōn huiōn tēs aichmalōsias tēs Hyoudaias 3]? n “Heoiken houtos hypo pollēs dyssedeias meta tēn tou patros teleutēn tēn tou Dan:ēl synousian phygōn" d: parautika tǭ deei kataplageis, tous men magous kai tous Chaldaious kalei, tou hos prophētou kai tēn mnēmēn tēs dianoiïas Epeidē de hē mētēr autou "5 anemnēse tōn epi tou patros gegenēmenōn thaumatōn, kai klētheis eisēlthen ho Daniēl, epegnō men auton parautika " ou gar an, eiper egnoēse, tou genous anemnēse, kai tēn aichmalōsian tēs Ioudaias eis meson parēgagen. Pynthanetai de homōs, kai phēsi" e Sy ei Daniēl ho apo tōn huiōn tēs aichmalōtias tēs Ioudaias? » Kai mēdepō synomologēsantos echeïnou "

12. "Because an excellent spirit is in him." That is: he has the grace of the Spirit in surpassing measure. Then she lists the kinds of spiritual activity: "And prudence and understanding, interpreting dreams and declaring hidden things and loosing knots: Daniel." Having become a vessel of the divine Spirit, he deliberates wisely on all things and speaks all things with understanding; he makes plain the riddles of dreams and frees from obscurity what is hidden in some obscurity. As if they were bound and sealed and guarded in storerooms, he frees them from their bonds, loosens and opens them, and brings inside those who wish to enter. This is what is meant by "declaring hidden things and loosing knots: Daniel." For this reason, she says, "the king gave him [the name Belteshazzar]" … deeming him, enlightened by divine activity, worthy of the name of his own god. "Now, then, let him be called, and he will declare its interpretation to you." She does not say, Let Belteshazzar be called; for having learned by experience the prophet's power, they prefer the Hebrew name to the Chaldean, and so from then on they call him Daniel.

13. "Then Daniel," it says, "came in before the king, and the king said to Daniel: Are you Daniel, of the sons of the captivity of Judea?" It seems that this man, through great impiety, had avoided Daniel's company after his father's death. Then, struck at once with fear, he calls the magi and the Chaldeans, [having cast] even the memory of the prophet out of his mind. But when his mother reminded him of the wonders done in his father's time, and Daniel was called and came in, he recognized him at once; for if he had not known him, he would not have mentioned his race and brought up the captivity of Judea. Yet he asks, saying: "Are you Daniel, of the sons of the captivity of Judea?" And before Daniel had yet answered, [he says]:

Textual problem in this passage: see the notes.

Dan 5:12–13 (quotation, high confidence)

Notes and citation

Summary: The queen describes Daniel's Spirit-given gifts, and Belshazzar, who had neglected Daniel since his father's death, summons him.

  • A new lemma (verse 13) begins inside this section.
  • Lines are lost in the OCR in the lemma of verse 12 ("the king gave him [the name Belteshazzar]") and in the comment on verse 13; bracketed words are supplied for sense.

Notes on the original text

  • Digital text corrected (apparatus and Latin column read into the lemma): 8 μορφή. Β δάἀδογίρίδιη [Ια ὲϊ Ἰδοιοποπὶ καρδία. 16 ἅγια αὐτῷ. θώὲ5. 'π Α. το σύν. ἢ 65. ἰη Β. δ: Β σοφός. "ὰὶ οἱ δ 50 χρ, 52 ὄντα, Ἰϊα ον Β Ἰοσίανι5. ϑίγιη. ὄντας, Εις ἵ 152 ἔτι, 65. ἴ5 Α δἱ Β. 7" Θεοῦ. Εκ Α οἱ Β δ Β ἐγρήγορσις, οἱ ἀείπάξα. ἐγρήγορσιν. «οὔ. δ Β ἀπαγγελεῖ, δ5 αὖτ, ἴῃ Β ροβῖ Δανιὴλ ρον → .

Cite (SBL): Theodoret, Comm. Dan. 5.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-12

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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.

5.14PG 81

ιδ΄. « Ἤκουσα, φησὶ, περὶ σοῦ, ὅτι Πνεῦμα ἅγιον δ᾽ ἕν σοὶ, καὶ γρηγόρησις "5, καὶ σύνεσις, καὶ σοφία περισσὴ εὑρέθη ἐν σοί. » ᾿Αρμόττει καὶ περὶ τούτου λέγεσθαι, ὃ περὶ τοῦ Ἰσραὴλ ἔλεγεν ὁ Προφήτης᾽ « Ὅταν ἀπέκτεινεν αὐτοὺς, τότε ἐξεζήτουν αὐτόν. » Ἰδοὺ γὰρ καὶ τοῦτον τὸ τῆς θείας δυνάμεως χατηνάγχαϑε δέος, τὸν ὄντα Θεὸν ἀντὶ τῶν οὐκ ὄντων ὀνομάξειν θεὸν, καὶ τοὺ ἁγίου Πνεύματος τὴν χάριν ὑμνεῖν, καὶ κατηγορεῖν μὲν τῶν σοφῶν Βαδυλῶνος, ὡς τὴν θείαν οὐ δυνηθέντων γνῶναι γραφὴν "", παρακχαλεῖν ὃ τὸν τοῦ Θεοῦ προφήτην δῆλα ποιῆσαι πὰ ἀγνοούμενα. 'Ὑπισχνεῖται ὃξ αὐτῷ καὶ τὴν πορφυρίδα δώσειν, καὶ τὸν μανιάχην, καὶ τρίτην τάξιν τῆς βασιλείας. ᾿Αλλ᾽ ὁ μακάριος Δανιὴλ, γελάσας τοῦ δυσσεθοῦς τὰς βασιλικὰς ὑποσχέσεις, εἶπεν αὐτῷ " «ε Τὰ δόματά σου σοὶ ἔστω, καὶ τὴν δωρεὰν τῆς οἰκίας σου ἑτέρῳ δός " ἐγὼ δὲ γραφὴν ν᾽ ἀναγνώσομα! τῷ βασιλεῖ, καὶ τὴν σύγκρισιν γνωρίσω σοὶ, βαπιλεῦ. » ᾿Αποστολικὴ τῷ ὄντι τῶν προφητῶν "5 ἡ φωνή. Καὶ γὰρ ἐκείνους ὁ Κύριος κήρυκας ἀποπτέλλων πᾶσιν ἀνθρώποις, παρεκελεύσατο ᾽,, λέγων " « Δωρεὰν ἐλάδετε, δωρεὰν δότε. » Καὶ ὁ μακάριος οὗτος προφήτης ἔλεγε τῷ βασιλεῖ " ε Τὰ δόματά σου σιὰ ἔστω, καὶ τὴν δωρεὰν τοῦ οἴχου σου ἑτέρῳ δός" ἐγὼ δὲ τὴν γραφὴν ἀναγνώσομα! τῷ βασιλεῖ, καὶ τὴν σύγκρισιν γνωρίσω 3 σοι, βασιλεῦ.» Οὐ γὰρ ἔμαθον τὰ θεῖα πωλεῖν, οὐδὲ μισθὸν ἀνθρώπινον ὑπὲρ τῶν θείων μυστηρίων λαμθάνειν " προῖκα ποΐνυν δέχου τῶν ἀγνοουμένων τὴν γνῶσιν. τη, ιθ΄. «Ὁ Θεὸς, φησὶν, ὁ ὕψιστος, τὴν βασιλείαν καὶ τὴν μεγαλωσύνην, καὶ τὴν τιμὴν, καὶ τὴν δόξαν ἔδωκε Ναθουχοδονόσορ, τῷ πατρί σου. Καὶ ἀπὸ τῆς μεγαλωσύνης, ἧς ἔδωκεν αὐτῷ, πάντες λαοὶ’, καὶ! φυλαὶ, καὶ γλῶσσαι ἧσαν τρέμοντες αὐτὸν ", καὶ φοδούμενο: ἀπὸ προσώπου αὐτοῦ. » Μὴ νομίσῃς, φησὶν, ὅτι τῇ οἰκείᾳ ῥώμῃ χρησάμενος ὁ σὴς πατὴρ ἅπασαν τὴν οἰκουμένην ὑπέταξε, καὶ τὰ μυρία τῶν ἐθνῶν γένη γλώσσαις χρώμενα διαφόροις ὑπὸ μίαν ἐποιήσατο βασιλείαν. Ὁ γὰρ τῶν ὅγω; Δεσπότης, τῶν ἁπάντων Ποιητὴς ἢ, ὁ σοφῶς ἅπαντα πρυτανεύων, αὐτῷ " δέδωκε τὴν βασιλείαν, καὶ διὰ πὸν θεῖον ὄρον ὁ τοῦ πατρός σου φόθος τοῖ; ὑπηκόοις ἐπέχειτο, ε« Καὶ οὗ: ἐθούλετο αὐτὸς" ὕψου, χχὶ ἔλαδε παρὰ τοῦ Θεοῦ τὴν ἐξουσίαν, ὡς δύνασθαι καὶ τοὺς ἐν ὕψει ὄντας: ταπεινοὺς ἀποφαίνειν, καὶ τοὺς ἀφανεῖς λίαν καὶ εὐτελεῖς περιθλέπτους ποιεῖν.

id΄. « Ēkousa, phēsi, peri sou, hoti Pneuma hagion d᾽ hen soi, kai grēgorēsis "5, kai synesis, kai sophia perissē heurethē en soi. » ᾿Armottei kai peri toutou legesthai, ho peri tou Israēl elegen ho Prophētēs᾽ « Hotan apekteinen autous, tote exezētoun auton. » Idou gar kai touton to tēs theias dynameōs chatēnanchaϑe deos, ton onta Theon anti tōn ouk ontōn onomaxein theon, kai tou hagiou Pneumatos tēn charin hymnein, kai katēgorein men tōn sophōn Badylōnos, hōs tēn theian ou dynēthentōn gnōnai graphēn "", parakchalein ho ton tou Theou prophētēn dēla poiēsai pa agnooumena. 'Hypischneitai hox autǭ kai tēn porphyrida dōsein, kai ton maniachēn, kai tritēn taxin tēs basileias. ᾿All᾽ ho makarios Daniēl, gelasas tou dyssethous tas basilikas hyposcheseis, eipen autǭ " «e Ta domata sou soi estō, kai tēn dōrean tēs oikias sou heterǭ dos " egō de graphēn n᾽ anagnōsoma! tǭ basilei, kai tēn synkrisin gnōrisō soi, bapileu. » ᾿Apostolikē tǭ onti tōn prophētōn "5 hē phōnē. Kai gar ekeinous ho Kyrios kērykas apoptellōn pasin anthrōpois, parekeleusato ᾽,, legōn " « Dōrean eladete, dōrean dote. » Kai ho makarios houtos prophētēs elege tǭ basilei " e Ta domata sou sia estō, kai tēn dōrean tou oichou sou heterǭ dos" egō de tēn graphēn anagnōsoma! tǭ basilei, kai tēn synkrisin gnōrisō 3 soi, basileu.» Ou gar emathon ta theia pōlein, oude misthon anthrōpinon hyper tōn theiōn mystēriōn lamthanein " proika poïnyn dechou tōn agnooumenōn tēn gnōsin. tē, ith΄. «Ho Theos, phēsin, ho hypsistos, tēn basileian kai tēn megalōsynēn, kai tēn timēn, kai tēn doxan edōke Nathouchodonosor, tǭ patri sou. Kai apo tēs megalōsynēs, hēs edōken autǭ, pantes laoi’, kai! phylai, kai glōssai hēsan tremontes auton ", kai phodoumeno: apo prosōpou autou. » Mē nomisę̄s, phēsin, hoti tę̄ oikeią rhōmę̄ chrēsamenos ho sēs patēr hapasan tēn oikoumenēn hypetaxe, kai ta myria tōn ethnōn genē glōssais chrōmena diaphorois hypo mian epoiēsato basileian. Ho gar tōn hogō? Despotēs, tōn hapantōn Poiētēs ē, ho sophōs hapanta prytaneuōn, autǭ " dedōke tēn basileian, kai dia pon theion oron ho tou patros sou phothos toi? hypēkoois epecheito, e« Kai hou: ethouleto autos" hypsou, chchi elade para tou Theou tēn exousian, hōs dynasthai kai tous en hypsei ontas: tapeinous apophainein, kai tous aphaneis lian kai euteleis perithleptous poiein.

14. "I have heard of you," he says, "that the holy Spirit is in you, and that wakefulness, understanding and excellent wisdom have been found in you." What the Prophet said of Israel fits him too: "When he slew them, then they sought him." For see, the fear of the divine power compelled even this man to name the true God as God instead of those that do not exist, to praise the grace of the Holy Spirit, to accuse the wise men of Babylon of being unable to understand the divine writing, and to ask the prophet of God to make plain what was unknown. He promises to give him the purple, the necklace and the third rank in the kingdom. But blessed Daniel, laughing at the impious man's royal promises, said to him: "Let your gifts be for yourself, and give the reward of your house to another; but I will read the writing to the king and make its interpretation known to you, O king." The prophets' voice is truly apostolic. For when the Lord sent the apostles as heralds to all people, he commanded them: "You received freely; give freely." And this blessed prophet said to the king: "Let your gifts be for yourself, and give the reward of your house to another; but I will read the writing to the king and make its interpretation known to you, O king." I have not learned to sell divine things, he says, nor to take human wages for divine mysteries; receive, then, the knowledge of what is unknown for nothing.

18–19. "The Most High God," he says, "gave the kingdom, the greatness, the honor and the glory to Nebuchadnezzar your father. And because of the greatness that he gave him, all peoples, tribes and tongues trembled and were afraid before him." Do not think, he says, that your father subjected the whole world by using his own strength, and brought countless races of nations speaking different languages under one kingdom. It was the Master of the universe, the Maker of all things, who wisely governs all, who gave him the kingdom; and it was by divine decree that fear of your father lay upon his subjects. "And whom he wished he exalted": he received from God the authority to make those who were exalted lowly, and to make the very obscure and mean conspicuous.

Dan 5:14–17 (quotation, high confidence) · Ps 78:34 (77:34 LXX) (quotation, high confidence) · Matt 10:8 (quotation, high confidence) · Dan 5:18–19 (quotation, high confidence)

Notes and citation

Summary: Belshazzar offers Daniel rewards, which Daniel refuses as one who will not sell divine things, and he begins by reminding the king that God gave Nebuchadnezzar his power.

  • The comment summarizes verses 15–16 and quotes verse 17; a new lemma (verses 18–19) begins inside this section.
  • Theodoret applies Ps 78:34 ("When he slew them, then they sought him"), said of Israel, to Belshazzar.

Notes on the original text

  • Digital text corrected (Latin column and apparatus read into the text): ἰϑία οὐ πηδϑηδηὶ ᾿π ρ᾽ οἰαίο πὶ Ροβί μαι 8. οὐϊλιηι νὸν αϑί. Εἰοιΐπὶ 105 ΟΠ Ϊ 15 ργΓδΟΟΠ65. π 6 Π 5 5: αὶ παρακαλεῖ. 3» τρ. Β ρίξῃ. τὴν. ὅδ γρ. Β παρακελεύεται. 35 Β γνωριῶ, 9 λαοί. Α ργάιη. οἱ. ᾿ καί. θ68. ' Α οἱ Β 1ι..1. οἱ ροϑὶ μαι. δι αὐτόν. 89 ἅγ. Α Θεοῦ. 35 Ὦ ἐγρήγορσις. ᾽" Β γραφὴν εὑρεῖν; ΡΓΏΠΙ. τήν. ᾽" Β γνωριῶ, 8 τοῦ προφήτου. "ἢ δὴ Βεηνρίιογ πᾶ ροίϑηιϊα ρογί πὸ δο ν ἢ α8η8 φυἡνδα Οὐ ΐ ΠΟΓΔ5 7 » ῬΆγοΙ 5. πίη) (οἱ ἰπ:ΟΥ ἢ ς Α → .

Cite (SBL): Theodoret, Comm. Dan. 5.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-14

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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.

5.20PG 81

χ', «Καὶ ὅτε ὑτώθη ἡ χαρλία ᾿ αὑτοῦ, καὶ τὸ πνεῦμα αὐτοῦ ἐκραταιώθη τοῦ ὑπερηφανεύσασθα!", κατηνέχθη ἀπὸ θρόνουϑ τῆς βασιλείας αὑτοῦ "», » “Ὥσπερ γὰρ, φησὶν, ε αὐτὸς οὺς ξξούλετο "" ὕψου, καὶ οὃ: ξθούλετο ἑταπείνου,» οὐ ψήφῳ πάντως δικαία τοῦτο ποιῶν " οὕτως ὁ τῶν ἁπάντων Βασιλεὺς καὶ Δεσπέτῆς ἔδωκε μὲν ὡς θέλησε, τῷ πατρί σου τὴν λείαν ᾿, θεασάμενος δὲ αὐτὸν ἀμέτρῳ φρονήματι βασιλείαν ἰθύνοντα, καὶ τῆς ὑπερηφανίας τὴν νόσον δεξάμενον, καὶ τῶν βασ'λιχῶν αὐτὸν ἐστέρησε θρόνων, καὶ τὴν παρὰ πάντων αὐτῷ προσφερομένην τιμὴν ἀφείλετο 5, Οὐ μόνης "" δὲ αὐτὸν τῆς βασιλείας ἐγύμβνωσε, ἀλλὰ καὶ τῶν κοινῶν συλλόγων ἐξήλασε, καὶ θηρίοις συνδιάγειν παρεσκεύασεν. Ων γὰρ τὸ ἄγριον ἐμιμέσατο, τούτων τὸν βίον ἐδέξατο. ᾿Αναμιμνήσχε: δὲ αὐτὸν, ὅτ! καὶ πόαν ἤσθιεν δίκην βοῶν, καὶ γυμνὸ; περινοστῶν, καὶ ὑπαίθριος ταλαιπωρῶν, τὴν μὲν προτέραν τοῦ σώματος ἀπέθαλε χρόαν, ἑτέραν ζὲ εἰσεδέξατο, ἦν ὁ χρυμός τε καὶ ὁ φλογμὸς σατο. Καὶ ταῦτα πάντα, φησὶν, ὑπέμεινεν, «Ἕως οὗ ἔγνω, ὅτι κυριεύει ὁ Ὕψιστος "5" τῆς βασιλείας τῶν ἀνθρώπων, καὶ ᾧ ἐὰν δόξῃ δίδωσιν 15 αὐτήν. ν» ᾿Αλλ ἐκεῖνος μὲν τῇ πείρᾳ τὸ δέον μεμάθηκε, καὶ δι᾽ αὖτῶν ἐδιδάχθη τῶν πραγμάτων, ὡς τῶν μὲν ἀνῦρωπίνων βέδαιον οὐδὲν, ὁ δὲ τῶν ἁπάντων Θεὸς, αἰώνιον ἔχων τὸ κράτος, ὡς θέλει χυδερνᾷ τὰ ἀνθρώπινα, καὶ οἷς ἂν "7 ἐθελήσῃ τῆς βασιλείας ὁρέγει τὴν ἕωρεάν. χϑ'. «Σὺ δὲ, φησὶν, ὁ υἱὸς αὐτοῦ Βαλτάσαρ, οὐκ ἐταπείνωσας τὴν καρδίαν σου κατενώπιον τοῦ θεοῦ, οὐ ταῦτα "5 πάντα ἔγνως; » Τοῖς γὰρ τοῦ σοῦ πατρὸς Ὁ οὐκ ἐσωφρονίσθης κακοῖς, οὐδὲ μανθάνειν" ἠθέλησας ἐξ ὧν ἐκεῖνος πέπονθεν, τοῦ Θεοῦ τὴν ἐσχύν. χγί. « ᾽Αλλ᾽ ἐπὶ τὸν Κύριον τοῦ Ἀ' οὐρανοῦ ὑψώθης.» Καλῶς διδάτχει τοὺς παρόντας, μὴ προσκυνεῖν τὰ ὁρώμενα, ἀλλὰ τὸν τούτων Δη μιουργὸν καὶ Δεσπότην" καὶ κατὰ ταὐτὸν καὶ τοῦ βασιλέως διελέγχει "" τὸν τύφον, καὶ διδάσκει, ὡς ὁ μέγιστος; οὐρανὸς δημι’ οὐνγὸν ἔχει τὺν ἀόρατον Θεόν. Σὺ δὲ, φησὶν, ὑγηλο- ἀλλὰ τοῦ Θεοῦ τοῦ οὐρανοῦ, τοῦ Κυρίου πάσης κτίσεως", Οὐ γὰρ ἂν, εἰ μὴ τοσοῦτον "3 τύφον ἐνόσησα;, τὰ σχεύη τοῦ οἴχου αὐτοῦ ἐνεχθῆναι! προσἔταξας "δ. « Καὶ σὺ καὶ οἱ μεγιστᾶνές σον, καὶ αἱ παράκοιτοί σου, καὶ αἱ παλλακαί σου ἐπίνετε οἶνον "δ ἐν αὐτοῖς "» τουτέστιν, εἰς οἰνοφλυγίαν καὶ μέθην ἀπεχρήσω τοῖς τῷ θεῷ ἀνακειμένοις"" σκεύεσιν. Εἴτα θεοὺς, φησὶ, τοὺς χρυσοῦς, καὶ ἀργυροῦς, καὶ χαλκοῦς, καὶ σιδηροῦ;, καὶ ξυλίνους, καὶ λιθίνους ἥνσας. » Καὶ ἐπιμένων τῇ κωμῳδίᾳ ’ « ΟἹ " οὐ θλέπουσι, καὶ οὐκ ἀκούουσι, καὶ οὐ γινώσκουσι. ν» Καὶ δὴν ἠδύνασαι "5 συνιδεῖν τὸ ἐχείνων ἀδρανὲς, ἔκ τε τῆς ὕλης, καὶ ἐκ τῆς ἐπικειμένης αὐτῇ τέχνης, καὶ πρὸς τούτοις ἐκ τῆς τῶν μορίων ἀναισθησίας - γνώσεως γὰρ, καὶ ὄψεως, καὶ ἀκοῆς ἐστέρηντα:, καὶ τῶν αἰτϑήσεων οὐδὲ τὴν μίαν ἐνέργειαν ἔσχον 3", ἀλλὰ μόνα γυμνὰ τὰ ἰνδάλματα. Σὲ δὲ οὐδὲ τοῦτο ἔπεισε σὺυνδεῖν τὸ δέον, ἀλλὰ τοὺς μὲν θεοὺς "6 ὠφελεῖν μὴ δυναμένους αἰνῶν διατελεῖς "". « Τὸν δὲ Θεὸν, οὗ ἡ πνοή σοῦ ἐν τῇ "ὃ χειρὶ αὐτοῦ, καὶ πᾶσαι αἱ ὀξοί σου, αὐτὸν οὐκ ἐδόξασας. ν» Καλῶς δὲ, καὶ μάλα σοφῶς ἐκ παραλλήλου τεθεικὼς τά τε εἴδωλα καὶ τὸν τῶν ἁπάντων θεὸν, διὰ τὴν τῶν ἀχονόντων ὠφέλειαν, καὶ δείξας ἐκεῖνα μήτε βλέποντα μήτε ἀκούοντα, οὐκ ἐπήγαγε περὶ τοῦ τῶν ὅλων θεοῦ, ὅτι βλέπει, καὶ ἀκούει, καὶ "γινώσκει, ἀλλὰ τὸ μεῖζον ἁπάντων 3 τέθεικεν, ὅτι « Ἧ ζωή σον καὶ αἱ ὁδοί δου ἐν τῇ χειρὶ αὐτοῦ" ν μεῖζον γάρ ἔστι τοῦ ζῇν τὸ καὶ τοῖς ἄλλοις παρέχειν ζωὴν, καὶ ἀφαιρεῖσθαι πάλιν αὐτὴν ὅταν θέλῃ. "Ἔδειξε τοίνυν, ὅτε τὰ μὲν εἴδωλα καὶ ζωῆς καὶ αἰσθήσεως ἀπάσης ἐστέρηνται " ὁ δὲ τῶν ὅλων Δεσπότης Θεὸς" πάσης τῆς ζωῆς ἔστι χορηγὸς, καὶ Αλλ᾽ ὅμως, φησὶ, τοῦτον τὸν τοιοῦτον, τὸν τοσοῦπον, τὸν τῆς "5 ζωῆς καὶ τελευτῆς ἐξουσίαν ἔχοντα, τὸν βασιλέας χε:ροτονοῦντα καὶ καταλύοντα, τοῦτον οὐ μόνον οὐκ ὑμνήσας"", μᾶλλον δὲ καὶ ἐμπαροινῶν διατελεῖς "7, τοῖς ἀφορισθεῖτι" αὐτῷ σκεύεσιν ἐντρυφῶν. χὸ, « Διὰ τοῦτο ἐκ προσώπου αὐτοῦ ἀπεστάλη ἀστράγαλος χειρὸς, καὶ τὴν γραφὴν ταύτην ἐνέταξεν. ν Καὶ οὐκ εἶπεν, Αὐτὸς γέγραφεν, ἀλλ᾽, ε«᾿Απεστάλη ἐκ προσώπου αὐτοῦ ἀστράγαλος χειρός" ν τουτέστι, γραφῖναι προσέταξε, καὶ οὐδὲ ὅλον ἔδειξέ σοι τὸν γράμόνοις σε δακτύλοις ἐξέπληξε ᾽", καὶ τοσούτου δέους ἐνέπλησε. Μάθε δὲ, φησὶ, καὶ αὐτὴν τὴν γραφὴν, καὶ ἧς "5 γραφῆς ἑρμηνείαν. Ἴ Ε ΘΕῸΣ μὲν οὖν γραφὴ ἐστιν αὔτη "" Μανὴ "", Θεχὲλ, Φαρές" τὸ δὲ σύγκριμα τοῦ ῥήματος τοῦτο ".» « τρησεν ὁ Θεὸς τὴν βασιλείαν σου, καὶ ἐπλήρωσεν αὐτὴν" » τουτέστιν, εἶδέ σε τῆς βασιλείας ἀνάξιον, καὶ ταύτης γυμνὸν "δ ἐδοκίμασέν ἀποφῆναι. κζ, ε Θεκέ!λ " ἐστάθη ἐν ζυγῷ, καὶ ηδρέθη ὕστεροῦσα. ν» Ἐδίδαξε δὲ οὐκ ἐκεῖνον μόνον, ἀλλὰ καὶ ἡμᾶς διὰ τούτων δ ὁ προφήτης, ὡς οὐδὲν ἀστάθμη- “ον παρὰ τῷ θεῷ, ἀλλὰ καὶ ὁ ἔλεος καὶ ἡ μακροθυμία μέτρῳ τινὶ καὶ σταθμῷ τοῖς ἀνθρώποις παρέχεται. Ἐπειδὴ τοίνυν, φησὶ, ὑπερέδης τῆς φιλανθρωπίας τοὺς ὄρους, δέχου τὴν θείαν ἀπόφασιν.

ch', «Kai hote hytōthē hē charlia ᾿ hautou, kai to pneuma autou ekrataiōthē tou hyperēphaneusastha!", katēnechthē apo thronouϑ tēs basileias hautou "», » “Hōsper gar, phēsin, e autos ous xxouleto "" hypsou, kai hoo: xthouleto hetapeinou,» ou psēphǭ pantōs dikaia touto poiōn " houtōs ho tōn hapantōn Basileus kai Despetēs edōke men hōs thelēse, tǭ patri sou tēn leian ᾿, theasamenos de auton ametrǭ phronēmati basileian ithynonta, kai tēs hyperēphanias tēn noson dexamenon, kai tōn bas'lichōn auton esterēse thronōn, kai tēn para pantōn autǭ prospheromenēn timēn apheileto 5, Ou monēs "" de auton tēs basileias egymbnōse, alla kai tōn koinōn syllogōn exēlase, kai thēriois syndiagein pareskeuasen. Ōn gar to agrion emimesato, toutōn ton bion edexato. ᾿Anamimnēsche: de auton, hot! kai poan ēsthien dikēn boōn, kai gymno? perinostōn, kai hypaithrios talaipōrōn, tēn men proteran tou sōmatos apethale chroan, heteran ze eisedexato, ēn ho chrymos te kai ho phlogmos sato. Kai tauta panta, phēsin, hypemeinen, «Heōs hou egnō, hoti kyrieuei ho Hypsistos "5" tēs basileias tōn anthrōpōn, kai hǭ ean doxę̄ didōsin 15 autēn. n» ᾿All ekeinos men tę̄ peirą to deon memathēke, kai di᾽ autōn edidachthē tōn pragmatōn, hōs tōn men anyrōpinōn bedaion ouden, ho de tōn hapantōn Theos, aiōnion echōn to kratos, hōs thelei chyderną ta anthrōpina, kai hois an "7 ethelēsę̄ tēs basileias horegei tēn heōrean. chϑ'. «Sy de, phēsin, ho huios autou Baltasar, ouk etapeinōsas tēn kardian sou katenōpion tou theou, ou tauta "5 panta egnōs? » Tois gar tou sou patros Ho ouk esōphronisthēs kakois, oude manthanein" ēthelēsas ex hōn ekeinos peponthen, tou Theou tēn eschyn. chgi. « ᾽All᾽ epi ton Kyrion tou A' ouranou hypsōthēs.» Kalōs didatchei tous parontas, mē proskynein ta horōmena, alla ton toutōn Dē miourgon kai Despotēn" kai kata tauton kai tou basileōs dielenchei "" ton typhon, kai didaskei, hōs ho megistos? ouranos dēmi’ oungon echei tyn aoraton Theon. Sy de, phēsin, hygēlo- alla tou Theou tou ouranou, tou Kyriou pasēs ktiseōs", Ou gar an, ei mē tosouton "3 typhon enosēsa?, ta scheuē tou oichou autou enechthēnai! prosetaxas "d. « Kai sy kai hoi megistanes son, kai hai parakoitoi sou, kai hai pallakai sou epinete oinon "d en autois "» toutestin, eis oinophlygian kai methēn apechrēsō tois tǭ theǭ anakeimenois"" skeuesin. Eita theous, phēsi, tous chrysous, kai argyrous, kai chalkous, kai sidērou?, kai xylinous, kai lithinous hēnsas. » Kai epimenōn tę̄ kōmǭdią ’ « HoI " ou thlepousi, kai ouk akouousi, kai ou ginōskousi. n» Kai dēn ēdynasai "5 synidein to echeinōn adranes, ek te tēs hylēs, kai ek tēs epikeimenēs autę̄ technēs, kai pros toutois ek tēs tōn moriōn anaisthēsias - gnōseōs gar, kai opseōs, kai akoēs esterēnta:, kai tōn aitϑēseōn oude tēn mian energeian eschon 3", alla mona gymna ta indalmata. Se de oude touto epeise syyndein to deon, alla tous men theous "6 ōphelein mē dynamenous ainōn diateleis "". « Ton de Theon, hou hē pnoē sou en tę̄ "ho cheiri autou, kai pasai hai oxoi sou, auton ouk edoxasas. n» Kalōs de, kai mala sophōs ek parallēlou tetheikōs ta te eidōla kai ton tōn hapantōn theon, dia tēn tōn achonontōn ōpheleian, kai deixas ekeina mēte bleponta mēte akouonta, ouk epēgage peri tou tōn holōn theou, hoti blepei, kai akouei, kai "ginōskei, alla to meizon hapantōn 3 tetheiken, hoti « Hē zōē son kai hai hodoi dou en tę̄ cheiri autou" n meizon gar esti tou zę̄n to kai tois allois parechein zōēn, kai aphaireisthai palin autēn hotan thelę̄. "Edeixe toinyn, hote ta men eidōla kai zōēs kai aisthēseōs apasēs esterēntai " ho de tōn holōn Despotēs Theos" pasēs tēs zōēs esti chorēgos, kai All᾽ homōs, phēsi, touton ton toiouton, ton tosoupon, ton tēs "5 zōēs kai teleutēs exousian echonta, ton basileas che:rotonounta kai katalyonta, touton ou monon ouk hymnēsas"", mallon de kai emparoinōn diateleis "7, tois aphoristheiti" autǭ skeuesin entryphōn. cho, « Dia touto ek prosōpou autou apestalē astragalos cheiros, kai tēn graphēn tautēn enetaxen. n Kai ouk eipen, Autos gegraphen, all᾽, e«᾿Apestalē ek prosōpou autou astragalos cheiros" n toutesti, graphinai prosetaxe, kai oude holon edeixe soi ton gramonois se daktylois exeplēxe ᾽", kai tosoutou deous eneplēse. Mathe de, phēsi, kai autēn tēn graphēn, kai hēs "5 graphēs hermēneian. I E ThEOS men oun graphē estin autē "" Manē "", Thechel, Phares" to de synkrima tou rhēmatos touto ".» « trēsen ho Theos tēn basileian sou, kai eplērōsen autēn" » toutestin, eide se tēs basileias anaxion, kai tautēs gymnon "d edokimasen apophēnai. kz, e Theke!l " estathē en zygǭ, kai ēdrethē hysterousa. n» Edidaxe de ouk ekeinon monon, alla kai hēmas dia toutōn d ho prophētēs, hōs ouden astathmē- “on para tǭ theǭ, alla kai ho eleos kai hē makrothymia metrǭ tini kai stathmǭ tois anthrōpois parechetai. Epeidē toinyn, phēsi, hyperedēs tēs philanthrōpias tous orous, dechou tēn theian apophasin.

20. "And when his heart was lifted up and his spirit was hardened so that he acted proudly, he was brought down from the throne of his kingdom." For just as he, he says, "exalted whom he wished and humbled whom he wished", by no means always doing so by a just verdict, so the King and Master of all gave your father the kingdom as he willed. But when he saw him steering the kingdom with an immoderate mind and catching the disease of pride, he deprived him of his royal throne and took away the honor offered him by all. He not only stripped him of the kingdom but also drove him from human company and made him live among beasts; for he received the life of those whose savagery he had imitated. He reminds him that he ate grass like oxen, and that, wandering naked and suffering in the open air, he lost the former complexion of his body and took on another, which frost and scorching heat [produced]. All this, he says, he endured "until he knew that the Most High rules over the kingdom of men and gives it to whomever he pleases." He learned what was right by experience and was taught by the events themselves that nothing human is secure, while the God of all, whose power is eternal, steers human affairs as he wills and holds out the gift of the kingdom to whomever he wishes.

22. "But you," he says, "his son Belshazzar, have not humbled your heart before God; did you not know all this?" You were not brought to your senses by your father's misfortunes, nor were you willing to learn the strength of God from what he suffered. (23.) "But you have exalted yourself against the Lord of heaven." He does well to teach those present not to worship visible things but their Creator and Master; and at the same time he refutes the king's conceit and teaches that the immense heaven has the invisible God as its Creator. But you, he says, have become proud … not against men but against the God of heaven, the Lord of all creation. Had you not been sick with such conceit, you would not have ordered the vessels of his house to be brought. "And you and your nobles, your consorts and your concubines drank wine from them": that is, you misused the vessels dedicated to God for drunkenness and intoxication. "Then you praised the gods of gold and silver, of bronze and iron, of wood and stone." And continuing the mockery: "which do not see or hear or know." Yet you could have seen their impotence from the material, from the craftsmanship applied to it, and besides from the insensibility of their parts; for they are deprived of knowledge, sight and hearing, have not even one working sense, but are mere bare images. But not even this persuaded you to see what was right; you go on praising gods that cannot help. "But the God in whose hand is your breath and all your ways, him you have not glorified." He did well and very wisely to set the idols and the God of all side by side for the benefit of the hearers. Having shown that the idols neither see nor hear, he did not add about the God of the universe that he sees and hears and knows, but set down what is greatest of all: "your life and your ways are in his hand." For it is greater than living to give life to others and to take it away again when he wills. He showed, then, that the idols are deprived of life and of all sense, while the Master, the God of the universe, is the giver of all life, and … Yet, he says, this God, so great and so mighty, who has authority over life and death, who appoints and deposes kings, you not only did not praise, but rather you go on insulting him in your drunkenness, reveling with the vessels set apart for him.

24. "Therefore the knuckle of a hand was sent from his presence and inscribed this writing." He did not say, He himself wrote, but "the knuckle of a hand was sent from his presence": that is, he commanded it to be written, and did not even show you the whole writer, but struck you with fingers alone and filled you with such fear. Learn, then, he says, both the writing itself and the interpretation of the writing. (25–26.) "This is the writing: Mane, Thekel, Phares. And this is the interpretation of the word: [Mane:] God has measured your kingdom and completed it": that is, he has seen that you are unworthy of the kingdom and has judged it right to strip you of it. (27.) "Thekel: it has been weighed in the balance and found wanting." By these words the prophet taught not only him but us too that nothing is unweighed with God; even mercy and long-suffering are granted to human beings by a certain measure and weight. Since, then, he says, you have overstepped the bounds of his love for humanity, receive the divine sentence.

Textual problem in this passage: see the notes.

Dan 5:20–27 (quotation, high confidence) · Dan 5:19 (quotation, high confidence)

Notes and citation

Summary: Daniel reminds Belshazzar how God humbled his proud father, rebukes him for profaning the temple vessels and praising lifeless idols instead of the God who holds his life, and begins to interpret the writing.

  • This section covers verses 20–27; new lemmas begin at verses 22, 23, 24, 25–26 and 27. The comment summarizes verse 21.
  • Lines are lost in the OCR in several places (after "which frost and scorching heat", after "you have become proud", after "the giver of all life, and", and in the lemma of verse 26, where "Mane" is supplied); gaps are marked "…".

Notes on the original text

  • Digital text corrected (Latin column and apparatus read into the lemma; apparatus read into the text): 3 ποιητ. Β ργϑπ). ὁ. " αὖτ. Β μγξπι. ταύτην. “ Β οὖς αὐτὸς ᾿θούλετο. 3 βα:. Β ἐξουτίαν. Δ μέθη, ὁ Θεός. 156Α οἱ Β δώσει, 1 Β ἐάν. Ἶ...} διελέγχει τοῦ βασιλέως. δ αὐτ Α εἱ Β ργῶπ). φησὶν, αὐτὸς ἀνήρε', χϑ' ΡΓΏη). τοῦ. 5 αὑτ Α ρτγη. καὶ ἡ τιμὴ ἀφῃρέθη ἀπ΄. "2 ἀφ. ἴῃ Β ρομΐ Δη16 τιμήν. 8. Β οὗτά. "98 ᾿ Β μόνον. "" ὁ ὕγ. μαθεῖν. 5 τοῦ. Β ρτγᾶπι. τὸν θεόν. → ; Εἰ τὰ, εἰ οριϊπηλί68 (υ], ἐΐ 1.169 υχογοθ (τς, οἱ οἱ νὲϑ τυ ἰπ πηϑμ 615.» [4 ἀπίτν λεγο, Β Ῥγῴηι. τῆς. ᾿κἾ τόσ. Β ργίδξῃι. τοῦτο. σου οἶνον ἐπίνετε. Ἶδ Β ἀφιερωμένοις. ο νᾶτο. 3" Β οὐ τὴν ἐνέργειαν εἰχον- θεούς. πάντων. 35 Θεός. )65. 'ν. Βι 5 τῆς. θ65. 0}. 3. Β προστάξας. ἢε5. ἰη Β. ἷ Ἢ 35 Βαϊτ, ρον πα}. οὐκ ὕμνησας μόνον. Β διετέλεις. 36 Α παλλακαΐ σου, καὶ αἱ : ἧς 8: ΒΕ. διετέλεις. ὅὅ τῇ. [)65. ἴῃ Α εἱ Β. δ ξ 86 ἃ) ἐλέγξαι. ᾿᾽ Β χατέπληξε. "0 «ἧς. Βὶ ργάλῖ. τήν. δ'Α Καὶ αὕτη ἡ γραφὴ ἡ ἐντεταγμένη. ".Α Μάνῃ. ΔΑ τοῦτο τὸ σύγκριμα τοῦ ῥήματος. → .

Cite (SBL): Theodoret, Comm. Dan. 5.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-20

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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.

5.28PG 81

κη΄. « Φαρές " διῃρέθη " ἡ βασιλεία σου, καὶ ἐδόθη Μήδοις καὶ Πέρσαις. ν ᾿Αναγκαῖον δὲ ζητῆσαι, τί δήποτε τὸν μὲν Ναδουχοδονόσορ παιδεύσας ὃ τῶν Β ὅλων θεὸς πάλιν εἰς τὴν βασιλείαν ἐπανήγαγε, τοῦτον δὲ παραυτίκα καὶ τῆς βασιλείας ἐστέρησε, καὶ τῆς ζωῆς". Σκοποῦντες τοίνυν εὑρίσκομεν "", πρῶτον μὲν, ὅτι Ναδουχοδονόσορ ἕτερον ἀσεδείας δίκας οὐκ ἐθεάσατο, διὸ καὶ συγγνώμης αὐτὸν ἠξίωσεν ἡ δικαία τοῦ Θεοῦ ψῆφος " οὗτο; δὲ, τὴν μεγίστεν τοῦ πατρὸς θεασάμενος τιμωρίαν, οὐδὲν ἔχεῖϑεν ἀπώνατο. Εἰκότως τοίνυν ὁ δίκαιος κριτὴς ἐπ᾽ ἐχεΐγου μὲν ῥητῷ χρόνῳ τὴν τιμωρίαν περιώρισε, τοῦτον δὲ οὐδεμιᾶ; συγγνώμης ἠξίωσεν. “Ἄλλως τε καὶ προορῶν ὁ Θεὸς τὰ ἐσόμενα, καὶ οὕτως αὐτὰ σαφῶ; γινώσκων ὡς ἤδη γενόμενα, ἐχείνου μὲν τὴν μεταμέλειαν, οὕτω τὰ κατ᾽ αὑτὸν ᾧχονόμτοε, τούτου δὲ προγινώσκων τὴν μέχρι τέλους ἀσέβειαν, τῷ θανάτῳ καταλύει τῆς ἀσεδείας τὴν αὔξησιν. Εὐθὺς δὲ ἀκούσας Βαλτάσαρ τῶν ὑπὸ τοῦ Δαντὴλ ἐρμηνευθέντων, ἐχέλευσεν αὐτὸν τὸ προκείμενον ἄδλον λαδεῖν, τὴν πορφύραν, καὶ τὸν μανιάχην τὸν γουσοῦν " εἶτα τοῦτον αὐτὸν διακοσμήσας τὸν τρόπον, τῇ τοῦ κήρυκος χρώμενος φωνῇ τοὺς ὑπηκχόους σχεν, ὡς τρίτον αὐτὸν τῆς βασιλείας ἀπέςηνεν ἄρχοντα. ᾿Αλλ᾽ οὐδὲν τούτων τὴν θείαν ἀπόφασιν ἔλυσεν.

kē΄. « Phares " dię̄rethē " hē basileia sou, kai edothē Mēdois kai Persais. n ᾿Anankaion de zētēsai, ti dēpote ton men Nadouchodonosor paideusas ho tōn B holōn theos palin eis tēn basileian epanēgage, touton de parautika kai tēs basileias esterēse, kai tēs zōēs". Skopountes toinyn heuriskomen "", prōton men, hoti Nadouchodonosor heteron asedeias dikas ouk etheasato, dio kai syngnōmēs auton ēxiōsen hē dikaia tou Theou psēphos " houto? de, tēn megisten tou patros theasamenos timōrian, ouden echeiϑen apōnato. Eikotōs toinyn ho dikaios kritēs ep᾽ echeïgou men rhētǭ chronǭ tēn timōrian periōrise, touton de oudemia? syngnōmēs ēxiōsen. “Allōs te kai proorōn ho Theos ta esomena, kai houtōs auta saphō? ginōskōn hōs ēdē genomena, echeinou men tēn metameleian, houtō ta kat᾽ hauton hǭchonomtoe, toutou de proginōskōn tēn mechri telous asebeian, tǭ thanatǭ katalyei tēs asedeias tēn auxēsin. Euthys de akousas Baltasar tōn hypo tou Dantēl ermēneuthentōn, echeleusen auton to prokeimenon adlon ladein, tēn porphyran, kai ton maniachēn ton gousoun " eita touton auton diakosmēsas ton tropon, tę̄ tou kērykos chrōmenos phōnę̄ tous hypēkchoous schen, hōs triton auton tēs basileias apesēnen archonta. ᾿All᾽ ouden toutōn tēn theian apophasin elysen.

28. "Phares: your kingdom is divided and given to the Medes and Persians." We must ask why the God of the universe, after disciplining Nebuchadnezzar, brought him back to his kingdom, but deprived this man at once of both his kingdom and his life. Considering this, we find, first, that Nebuchadnezzar had not seen anyone else punished for impiety, and so God's just verdict deemed him worthy of pardon; whereas this man had seen his father's very great punishment and gained nothing from it. Rightly, then, the just judge limited the punishment to a fixed time in the former's case, but deemed this man worthy of no pardon. Besides, God, who foresees what will be and knows it as clearly as if it had already happened, arranged the former's affairs as he did because he foresaw his repentance; but foreknowing this man's impiety to the end, he cut short the growth of that impiety by death. As soon as Belshazzar heard Daniel's interpretation, he ordered him to receive the prize that had been offered, the purple and the golden necklace; then, having adorned him in this way, he used the herald's voice to announce to his subjects that he had made him third ruler in the kingdom. But none of this undid the divine sentence.

Dan 5:28–29 (quotation, high confidence)

Notes and citation

Summary: Belshazzar, unlike his father, is given no time for repentance, because he ignored his father's punishment and God foresaw his lasting impiety; he honors Daniel, but the sentence stands.

  • The comment summarizes verse 29.

Cite (SBL): Theodoret, Comm. Dan. 5.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-28

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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.

5.30PG 81

λ΄. ε Ἐν αὐτῇ γὰρ, φησὶ, τῇ νυκτὶ ἀνηρέθη Βα)πάσαρ, ὁ βασιλεὺς Χαλδαίων δ, ») Χαλδαῖον δὲ αὐτὸν ἐνταῦθα προσηγόρευσεν, ἵνα δείξῃ λοιπὸν τῆς Χολδαϊχῇς βασιλείας τὸ τέλος, ᾿Αληθῶς ε φοδερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶντος, ν κατὰ τὸν θεῖον ᾿Απόστολον " φοδερὸν, ε τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῇς, καὶ μακροθυμίας 8' χαταα φρονεῖν, » ἀλλὰ μὴ προσκυνεῖν καὶ θεραπεύειν εἷς δύναμιν. Τίς γὰρ σκληρὸς "3 γενόμενος, ἧ φησιν ὁ προφήτης, ἐναντίον Κυρίου ὑπέμεινε; Τούτου χάριν καὶ ὁ μακάριος παρεγγυᾷ Δαδίδ" « Σήμερον ἐὰν τῆς φωνῇς αὑτοῦ ἀκούσητε, μὴ σχληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παροργισμῷ δ)...» Καὶ τοῦτο ἐρμ΄γεύων ὁ μακάριος παραινεῖ "" Παῦλος ᾿ ε Βλέπετεξ, “Ὁ ἀδελφοὶ, μήποτε ἔσται ἕν τινι ὑμῶν καρδία πονηρὰ Α ἀπιστίας, ἐν τῷ ἀποστῆναι ἀπὸ Θεοῦ ζῶντος " ἀλλὰ παρακαλεῖτε ἑαυτοὺς καθ᾽ ἑκάστην ἡμέραν, μέχρις ἂν οὗ" τὸ σήμερον καλεῖται, ἵνα μὴ σχληρυνθῇ ἐξ ὑμῶν τις ἀπάτῃ τῆς ἁμαρτίας. » Οἶδε γὰρ πολλάκις ἡ ἁμαρτία ταῖς ἡδοναῖς ἡμᾶς χαταθέλγουσα, καθάπερ ἐκεῖνον τὸν ἀνόητον βασιλέα διὰ τῆς μέθης, οὕτω σκληρύνειν ἡμῶν τὴν καρδίαν καὶ ἀντίτυπον ἀποφαίνειν, ὡς καὶ τῆς ἀσεδείας τὴν νόσον ῥᾳδίως εἰσδέχεσθαι. Φύγωμεν τοίνυν, παρακαλῶ, τοῦ διαδόλου τὴν ἐξαπάτην, καὶ τὴν ἐπίμονον "7 ἀρετὴν τῆς ἡδονῇ «ἧς μὲν τοῦ Βαλτάσαρ κοινωνίας ἀποφανθῶμεν ἀλλότριοι, τῆς δὲ τοῦ Δανιὴλ συμμορίας ἀπολαύσωμεν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων "δ, ᾿Αμήν. Βαλτάσαρ ἀδελφὸς αὐτοῦ" Δαρεῖος Μῆδος, κατὰ ᾿Ιὐσηππον, υἱὸς τοῦ ᾿Αστυάγους, τοῦ δὲ Κύρου θεῖος πρὸς μητρός " ὁ δὲ Κῦρος Πέρσης"

l΄. e En autę̄ gar, phēsi, tę̄ nykti anērethē Ba)pasar, ho basileus Chaldaiōn d, ») Chaldaion de auton entautha prosēgoreusen, hina deixę̄ loipon tēs Choldaïchę̄s basileias to telos, ᾿Alēthōs e phoderon to empesein eis cheiras Theou zōntos, n kata ton theion ᾿Apostolon " phoderon, e tou ploutou tēs chrēstotētos autou, kai tēs anochę̄s, kai makrothymias 8' chataa phronein, » alla mē proskynein kai therapeuein heis dynamin. Tis gar sklēros "3 genomenos, hē phēsin ho prophētēs, enantion Kyriou hypemeine? Toutou charin kai ho makarios parengyą Dadid" « Sēmeron ean tēs phōnę̄s hautou akousēte, mē schlērynēte tas kardias hymōn, hōs en tǭ parorgismǭ d)...» Kai touto erm΄geuōn ho makarios parainei "" Paulos ᾿ e Blepetex, “Ho adelphoi, mēpote estai hen tini hymōn kardia ponēra A apistias, en tǭ apostēnai apo Theou zōntos " alla parakaleite heautous kath᾽ hekastēn hēmeran, mechris an hou" to sēmeron kaleitai, hina mē schlērynthę̄ ex hymōn tis apatę̄ tēs hamartias. » Oide gar pollakis hē hamartia tais hēdonais hēmas chatathelgousa, kathaper ekeinon ton anoēton basilea dia tēs methēs, houtō sklērynein hēmōn tēn kardian kai antitypon apophainein, hōs kai tēs asedeias tēn noson rhądiōs eisdechesthai. Phygōmen toinyn, parakalō, tou diadolou tēn exapatēn, kai tēn epimonon "7 aretēn tēs hēdonę̄ «hēs men tou Baltasar koinōnias apophanthōmen allotrioi, tēs de tou Daniēl symmorias apolausōmen, en Christǭ Iēsou tǭ Kyriǭ hēmōn, meth᾽ hou tǭ Patri doxa, syn tǭ hagiǭ Pneumati, eis tous aiōnas tōn aiōnōn "d, ᾿Amēn. Baltasar adelphos autou" Dareios Mēdos, kata ᾿Iysēppon, huios tou ᾿Astyagous, tou de Kyrou theios pros mētros " ho de Kyros Persēs"

30. "For in that very night," it says, "Belshazzar the king of the Chaldeans was slain." He called him Chaldean here to show that the Chaldean kingdom had come to its end. Truly "it is a fearful thing to fall into the hands of the living God," according to the divine Apostle; fearful [for one who despises] "the riches of his kindness, forbearance and long-suffering" … to think …, and not to worship and serve him according to one's power. For who, as the prophet says, has become hard and withstood the Lord? For this reason blessed David too exhorts: "Today, if you hear his voice, do not harden your hearts, as in the provocation." And blessed Paul, interpreting this, exhorts: "See, brothers, lest there be in any of you an evil heart of unbelief, in departing from the living God; but exhort one another every day, as long as it is called Today, so that none of you may be hardened by the deceitfulness of sin." For sin often knows how to bewitch us with pleasures, as it did that foolish king through drunkenness, and so to harden our heart and make it resistant, so that it easily admits even the disease of impiety. Let us flee, then, I beg you, the deceit of the devil, and [prefer] lasting virtue to pleasure; let us be found strangers to the fellowship of Belshazzar and enjoy the company of Daniel, in Christ Jesus our Lord, with whom be glory to the Father, together with the Holy Spirit, for ever and ever. Amen.

[31.] … Darius the Mede, according to Josephus, was the son of Astyages and the uncle of Cyrus on his mother's side; and Cyrus was a Persian.

Textual problem in this passage: see the notes.

Dan 5:30 (quotation, high confidence) · Heb 10:31 (quotation, high confidence) · Rom 2:4 (quotation, high confidence) · Job 9:4 (allusion, medium confidence) · Ps 95:7–8 (94:7-Ps LXX) (quotation, high confidence) · Heb 3:12–13 (quotation, high confidence) · Dan 5:31 (allusion, medium confidence)

Notes and citation

Summary: Belshazzar is slain that night, ending the Chaldean kingdom, and Theodoret warns against the hardening of heart that pleasure and sin produce.

  • Lines are lost in the OCR in the passage on Rom 2:4 (marked …).
  • The last sentence is a fragment of the comment on Dan 5:31 (in Greek Daniel 6:1), displaced in the OCR to the end of this section; it is preceded by the words "Belshazzar his brother", which do not make sense here and are left untranslated. Josephus (Ant. 10.248) makes Darius the son of Astyages.

Notes on the original text

  • Digital text corrected (Latin column read as Greek letters; apparatus and marginal references read into the quotation of Hebrews; apparatus read into the text; marginal references read into the text): λδιϊομεῖα, οἱ Ἰοηφϑυΐ πα 1118 ΘΟὨΓΘΙΊΠΘΓΟΥ͂, » οἱ Βοη Ὦ → ; Ἠοῦγ. χ, ὅ]. γΥ Ποπι. τι, ὁ. → ; Σύγχρ. -- καλεῖ. Υ᾽ δ, διρ08, Ῥ. 1079, 50})0}. 30. “δ γυμν. αὶ ργῶπη. ισέ. 55 διὰ τούτ. ἴῃ χτς ος Ν ϊ ᾿ ᾿ Ε πῇ ι. 1, 9. 1287. "" παρ. 1 Β ρη51 Παῦλος; μοι τυγ, ὅδ 5λ. Β ργϑη). λέγων. → ; ἀϊδεράεηάο ἃ 60 γἷγο; 504 Δἀμποτίφπιϊπὶ → ; 56 ἃ ἄκρις οὖ. "' Β ἐρίπονον. 8 τ᾿ αἰών. θ685. ἰῃ Β. → .

Extrabiblical texts: Josephus, Ant. 10.248 (Josephus (works); allusion)

Cite (SBL): Theodoret, Comm. Dan. 5.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-30

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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.